Google
This is a digital copy of a book that was preserved for generations on Hbrary shelves before it was carefully scanned by Google as part of a project
to make the world's books discoverable online.
It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.
Marks, notations and other maiginalia present in the original volume will appear in this file - a reminder of this book's long journey from the
publisher to a library and finally to you.
Usage guidelines
Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we liave taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:
+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.
+ Refrain fivm automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.
+ Maintain attributionTht GoogXt "watermark" you see on each file is essential for informing people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.
+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liabili^ can be quite severe.
About Google Book Search
Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web
at |http : //books . google . com/|
/
- - "-11^ --* 1-- \ 1 a ..... iK .'aM«^^^ik*^..M^MMi^.
THE BEQUEST OP
ISAAC MYER
IL
HECEIVED FEBRUARY 1004
%.•**- ■• ,•
V.,.
i
-* •'
\:.l
ji
•ESSAYS^
MORAL AND ENTERTAINING,
BY THE
RIGHT HONOURABLE
EDWARD, EARL OP CLARENDON.
MDCCCXiX.
f
'^ ■
.-^^LLiii^ ' i>
\
V.
:\v-v<.>i
V
A
Printed by T. Davison,
Whiteftiars.
^^t¥t;ii'
» k
••.:
•
• • »
•
c
•
• «
^
«•
...•:
•
«
•
•
»
• •
•
•
••••;
•
* »
• •• ♦ •
• •
•
c
•
•• •••
• •
•
• • •
•
u
•
4 e • 4
t «
*
• *
• ••
k
•
As an historian. Lord Clarendon's reputation is
too firmly fixed now to be affected by either praise
or censure : — If, as a moral writer^ he appear with
less advantage than his illustrious predecessor, his
style, and its lengthened periods, will readily be en*
dured for the soundness of his opinions and the
integrity of his mind. . v
Until \nthin these few years his Essays, which
now form a suitable companion to those of Lord
Bacon, were not disengaged from the bulky folio
in which only they were to be found : in this edition,
it has been thought proper to omit three, which,
from their extreme length, ratlier claim to be con-
sidered as dissertations : their titles are, ** Onan
active and contemplative Life, anfi when and why
the one ought to be preferred before the other;**
** Of the Reverence due to Antiquity;** ^* Against
the multiplying Controversies , by insisting upon
Particulars that are not necessary to the Point in
J>ebate," These are together equal in quantity to
the remaining twenty-two, which form the contents
of the present volume.
Sept. 1819*
ESSAYS.
I. OF HUMAN NATURE. '
MontpeUier, i66b.
Thb perpetual fear and agony and apprehension,
which wicked men always feel within themselves,
is the argument that £picunis maCde, that human
nature is so far from being inclined to ill, that it
abhors all kind of wickedness ; '* quia InAxa nobis
ejus rei atersaUo est, quam natura damnavit, ideo
nunquam* fides latendi tit etiam latentibus ;'* and
the frequent discoveries of very enormous crimes
after long concealments, merely from the unquiet-
ness of the offenders' own breasts, manifests how
far our nature is from being delighted with works
of darkness, that it cannot rest till they be exposed
to light. If we did not take great pains, and were
not at great expense to corrupt our nature, our na-
ture would never corrupt us: We administer all
the helps of industry and art to provoke our appe-
tites, and to inflame our blood, and then we accuse
nature for leading us into exces9es ; we kindle that
fire that kindles our lust with a licentious diet, and
then fan it into a flame with obscene discourses,
and revile nature that it will not permit us to be
chaste ; we provoke and cherish our anger with
6 LORD clarendon's ESSAYS.
unchristian principles of revenge, and then iurelgfa
agdnst nattire for mailing us choleric ; when, Gc»d
IcnowB^ the little good we have in us, we owe only
to the integrity of our nature ; which hath re-
strained us from many vices which our passions
would hurry us into. Very many men have re-
mained or become temperate, by the very nausea-
ting and aversion that nature hath to surfeits and
excesses; and others have been restrained from
making wicked attempts,' by the horror and trem-
bling that nature hath suggested to them in the ap-
proach. Many excellent men have grown to rare
perfections in knowledge and in practice, to great
learning, great wisdom, great virtue, ^thout ever
having felt the least repugnance in their nature to
interrupt them in their progress ; on the contrary
their inclinations have been strengthenedy tbdr
vivacity increased, from the very impulsion of their
nature : but we may reasonably believe, that never
man made a great progress in wickedness, so as to
arrive at a mastery in it, without great interruption
and contradiction from his natural, genius : inso-
much as we see men usually take degrees in wicked-
.ness, and come not to a perfection in it per salhun;
which can proceed from nothing but the resistance
it finds from the nature of man. And if we do
seriously consider, how few men there are who en-
deavour by art or industry to cultivate that portion
which nature hath given them, to improve their
understanding, and to correct any infirmity they
may be liable to, by so much as abstaining from
any vice which corrupts both body and mind ; we
must conclude that they owe that which is good in
themselves to nature, since they have nothing by
OF LIFE. 7
their owi^ aoqaUition, We cannot justly be re-
PKOfltcbedy that i« this ma^^ifying and extolling na-
ture» we <io too much neglect and undervalue the
Infloence of God'a g^'^M^s nature ia as much the
cfieatipn of God as grace is; and it is his bounty
that he cresited nature in that integrity, and hath
slixoe restored it to that innooencCy or annexed that
innocence to it, if it be not maliciously ravished, or
let loose^ fh>m it. AU the particulars mentioned
heiSore may properly be called the operation of na-
ture, because they have beeu often found in those >
who have had no light of grace, and may be still
thpiiti^t to _be the supply of nature in those who
seem not to walk by that light ; nor is the price of
grace at all advanced, or the way to attain it made
mere clear and easy, by aoch an affected contempt
of nature, whidi makes us only capable of the
other.
II. OF UFE.~
Jersey, i64,7.
** So teach us to number our days, that we may ap-
ply our hearts unto wisdom," was the ejaculation
of Moses, when he was in full contemplation of the
pcovidenoe and power of God, and of the frailty and
brevity of the life of man: And though, from the
4;onsideratiou of our own time, the days allotted for
our life, we cannot make any proportionable pro-
spect toward the providence and power of God, no
more than we can make an estimate of the large-
ness and extent of^he heavens by the view of the
.smalleat cottfige or molehill upon the earth; yet
there cannot be a better expedient, at the least
8 LORD clarendon's ESSAYS.
an easier, a thing we believe we can more easily
practise, to bring ourselvjes to a due reverence
of that providence, to a due apprehension of that
power, and thereupon to a asefnl disposition of
our time in this world, how frail and short so-
ever it is, than by applying ourselves to this advice
of Moses, to " learn to nnmbcfr our days."' There
is not a man that reads, or hears this read, bnt
thinks the lesson may be learned with little pains ;
nay, that he hath it so perfect, that he needs not
learn it ; and yet if the best of us would but fix our
minds upon it, sadly " number our days," the days
which we have or shall have in this world, we could
not but, out of that one sing)e notion, make our-
selves much the fitter for the next; and if the
worst of us would but exercise ourselves in it, but
*' number our days," we should even in spite of the
worst cozen oursdves into some amendment of life,
into some improvement of knowledge, into some re-
formation of understanding : it wbuid not be in our
power, nor in His who is ready to assist us in any
evil, to continue so weak, so wilful, so iincked as
we are; but we should insensibly find such an altera-
tion, as, how much soever we, contemn now, we
shall thank ourselves for obtaining.
They who understand the original, tell us, that
the Hebrew verb, which our interpreters translate
into number, hath a very large signification, (as
that language which is contracted into fewest words
extends many words to a marvellous latitude of
sense), and that as well as to number, it signifies* to
weigh, and to ponder, and, thirdly, to wilder, and
appoint { so that to number, or any other single
word, I believe, in any other tongue, is far from
OF LIFE. y
expreeaing to the full the sense of ihat Hebrew
verb ; except we could find a word that might sig-
nify to reckon, to ejpamine, and cwttider the nature
and the use of every unit in that reckoning, and
then to order and appoint it accordingly. And no
doubt it was such a numbering, with that circum-
stance of deliberation, and the other of direction
and determination, which Moses here prescribed ;_
md so the duty may seem larger, and at first more
full of diiBculty, than it did ; and that we are not
to rest n).ei«ly in the arithmetical sense of iU JSitt
as the setting out is oftentimes more trouUeeome
than the whole jevrney, and the first disposal of
the mind to sobriety and virtue, is m(>re difficult
than any progress »fter in it ; so if we but really
and severely execute this injunction in the wmal
and vulgar acceptation of the word, no more but
'^ tmmber our days," by the rules of arithmetic, we
ulunild malce a progress in the other acceptahioes
too { and we should find evident comfort and be^
nefit from the fruit we should father iacom each of
those branches.
Without diminishing or lessening the value of a
long life, with the meditation that a thousand years
are but as yesterday in His sight who made the
years and the days ; or that not only the longest
life that ever any man hath lived, but even the life
that the world hath lived since the creation, is but
a moment in comparison of that eternity which
most be either the reward or punishment of the
actions of our life, how short soever it is : if we
did but eo ^i number our days'* as to consider that we
experimentally find the shortness of them; if we
did but number the days we have lived, and by
B 2
10 LORD clarendon's ESSAYS.
that pregnant evidence of ^nr memory, how soon
they are gone, and how insensibly, conclude how
- very soon so much more time, which possibly would
.bring ns to the utmost of Moses's account of eighty
years, will likewise pass away ; we could not think
the most sure and infallible purchase of twenty or
thirty years of life, and the unquestionable fruition
of the most heightened pleasures the appetite or
fancy can imagine during that term, without any
abatement by the interposition of the infirmities
and weakness of nature^ or theinterruption' of ac-
' cidents; so near worth the consenting to any thing
that may impair the conscience, or disturb the
peace or quiet sn the mind, that it were a valuable
consideration for the interruption of a night's rest,
for the parting with six hours. of our sleep ; which,
though any man could spare, is so much time of
our least faultinessr I say, it were not possible
seriously to make this estimate in our thoughts, to
revolve the uncertidnty and brevity of our life, but
' we Should also take an account of ourselves, weigh
and ponder the expense of every article of this
short precious time, for which we must make so
large and exact an account to Him that bath
trusted us with it; we should not but (which is no
more than the original verb for which we read fntm-
,'b^ signifies) do, what one who we are not willing
to believe as good a Christian as ourselves long
since advised us, *' pretium tempori ponere, diem
aestimare," consider that every hour is worth at least
a good thought, a good wish, a good endeavour ;
that it is the talent we are trusted with to use,* em-
ploy, smd to improve : if we hide this talent in the
dark, that the world cannot see any fruit of it, or
OF LIFE.. ^ 11
such fruit as we ourselves are afraid to see; if we
bury it in the earthy spend it in worldly and sensual
designs and attempts; we are those ungrateful and
unthrifty stewards, who must expiate this breach of
trust in endless torments. And if we were, gotten,
thus, far, we could not but, in spite of the most de-
prayed faculty of our understanding, of the most
perverse inclination of our appetite, or. act of our
will, order, and dispose of this time righf ;. which
is t^e full extent of the word. So that in truth, if
we do not weigh and consider to what end this life,
is given to us, and thereupon order and dispose it
right, pretend what we will to the Arithmetic, we
do not, we cannot so much aSji^bfber our days in
l^ihe narrowest and most limited signification, it is a
sharp meditation and animadversion of one, whose
writings are an honour to our nation, that the inces-
sant and Sabbathless pursuit of a man's fortune and
interest (although therein we could refrain from
doing injaries or using evil arts] leaves not the
tpbute of our time which we owe to Xiod, who de-
mandeth we see a tenth of our substance, and a
seventh (which is more strict) of our time; and
{says he) it is to small purpose to have an erected
face toward Heaven, and a grovelling spirit upon
earth. If they who please themselves with believing
that they spend their time the least amiss ; who
have so far the negative practice of conscience, that
they abstain from acts of inhumanity and injustice,
and avoid doing harm to any body; nay, if they
make such a progress into the active part of con-
science, as to delight in the civil acts of humanity,
aad the diffusive acts of^charity: I say, if this
handful of the world that is thus innocent (and
13 LORD CLARBNDOH'S ESSAYS.
what' dismal acetmat wmst tha other part take of
themselTes then) woold serifiady exaniiBe aad re>
volfe the expense of their own time^'fliey w«mM
eren wonder at the iittte good they find in them-
selves, and not be able to tdl to the well-spendhig
of what part of their time those good indina*
tions are to be impnted. We thinic it a coramenda*
Me thing (and vahie onrselres much npon it) to
take great pains, to nse nrach industry, to make
ourselves fine gentlemen, to get languages, to ieam
arts ; it may be some for which we are the worse:
and we acknowledge, that that is not to be done,
nay, any exercise of the body to be learned, or the
most mechanic trade, without great pains and m<*
dUf(try ; but to make ourselves Christians, to know
God, and what he expects from us, and what will
be acceptable to him, we take not the least pains,
use not the least industry. I am persuaded, if many
of us, who have lived to good years, did faithfnUy
compute in what' particular meditations and actions
we have spent our time, we should not be able,
amongst the years we have spent in pursuing onr
pleasures, our. profits, our ambition, the days and
nights we have dedicated to our lusts, our excesses,
the importunities and solicitations we have used to
mend our fortunes ; we should not be able to set
down one hour for every year of our life, I fear not
one hour for our whole life, which we have so*
lemnly spent to mend our Christianity; in which
we have devoutly considered the majesty and proia-
dence and goodness of God, the reason and the end
of our own creation,; that there is such a place as
Heaven for the reward of those who do well, or
hell for the punishment of the wicked ; for If we
OF UIX. 13
hlBd npemUkuA ose hour in tin contemplating those
pntticiilan, which are the first and most general
notkms of Christianity, at were not possible but we
should be startled oat of onr lethaigic laziness, and
should make some progress in the practice of Chris-
tianity, as well as in those paths and roads that
lead to onr pleasure or profit. What is this load-
vertency and incojdtancy, but to belieTe that, as we
received this badge of Christianity in our infiwcy
wbea we knew not of it, so it will grow and in-
crease upon us in our sleep and times of leisure,
withont taking notice of it ? that the little water
that was thrown upon our face in baptism, was
enoagh to preserve the beauty of God's image in us,
without any.adtUtion of moisture from ourselves^
eiiber by tears in our repentance, or so much as by
sweat in our industry and labour ? and to declare to
all the world, that we hold the life of a Christian to
be nothing else, but spending so many days as na*
tare allows us, in a climate where the gospel of
Christ is suffered to bepreached» how little so-
eter desired to be practised ? If we would so '* num-
ber onr days," that is, so consider of them, as to
order and dispose some pait of our time, one hour
IB a day, one day in ten, but «to think of God, and
what he hath done for us ; to remember that we
are Christians, and the obligation that thereby lies
npon us ; tiiat there wiU be a day of judgment, and
that we must appear at that day: though.it may
be it would be a difficult thing at the first, in that
set time, ta apply our unexercised and uninformed
thoughts to so devout and religious an exercise as
we should ; yet, I say, if we would but so set apart
a time for that "purpose, as to resolve at that time
14 LORD clarendon's ESSAYS.
constantly to do nothing else, bow perfdnctorily
soever we did that, we should by degrees bring
ourselves from sober and humble thoughts, to pious
and godly thoughts, till we found ourselves grow-
ing to perfect Christians, as to confess we were not
worthy of that title before.
Next the sadness of reriewing the expense of
our time, in order to our service, of God, and the
health and prosperity of our souls ; it is a melan-
choly consideration how we spend our time with
reference to ourselves, to the obtaining that which
we most desire, to consider how our time goes from
"Us ; for we are hardly active enough to be thought
to spend it. We live rather the life of vegetatives
or sensatives, suffer ourselves to grow, and please
and satisfy our appetites, than the lives of reason-
able men, endued with faculties to discern the na-
tures and differences of things, and to use and
govern both. There is not a man in the world,
but desires to be, or to be thought Ho be, a wise
man ; and yet, if he considered how little he cod«
tributes himself thereunto, he might wonder to
find himself in any tolerable degree of understand-
ing. How many men are there, uay> in compari-
son of mankind, how few are there but such, who
since they were able to think, and could choose
whether they would or no, never seriously spent
two hours by themselves in so much as thinking
what would make them wiser ; but sleep and eat
and play, which makes the whole circle of theif
lives,, and are not in seven years together (except
asleep) one hour by themselves. It is a strange
thing, to see the care and solicitude that is used
to strengthen and cherish the body; .the study and
OF LIPB. ^ V 15
indnstry and skill to form and shape every member
and limb to beauty and comeliness ; to teach the
bands and feet and eyes the order and gracefvl-
ness of motion ; to cure any defects of nature or
accident, with any hazard and pain, insomuch . as
we oftentimes see even those Of the weaker sex,
and less inclined to suffering, willingly endure the
breaking of a bone that cannot otherwise be. made
straight*^ and sdl this ado bnt to make a haildsome
and beautiful .person, which at best is but the pic-
tare of a man or woman, without a wise soul : wh6n
to the information and improvement of that jewel,
which is the essence of man; and which unconsi-
dered, even that which we so labour for and are
prond of j our beauty and handsomeness, is by many
degrees inferior to that of a thousand beasts and
other creatures; to the cultivating and shaping
and directing of the mind,jv^e give scarce a thought,
not an hour of our life ; never suppress a passion,
never reform an affection; insbmuch as (though
never age had fewer wise men to shew to the world)
we may justly wonder we are not all fools and
idiots, when we consider how little we have con-
tributed to make ourselves oflier: and ddubtless
if nature (whom we are ready to accuse of all our
weaknesses and perversenesses) had not out of her
store botfntifully supplied ns,^ our own art and in-
dustry would never have kept up our faculties io
thatlittle vile hdght they are at. Neither in truth
do many believe or understand that there needs any
other diligence or art to be applied to the health of
the mind, than the sober ordering and disposing of
the body; and it is well if we can bring ourselves
to that reasoni^le conclusion. ^ Whereas when we
16 LORD clarendon's ESSAYS.
prescribe onrselvies a wholesome aud ordeiiy course
of diet, for the strengtheniog of our natares, and
ooafirming our healtlis ; if we would consider wbM
diet to give our minds, what books to read for the
informing and strengthening our understandings,
and conclude that it is as imi^ossible for the mind
to be improved without those supplies, as for the
hody to subsist without its natural food : if, wfaca
we allow ourselves recitations and exercises, to
cherish and refi^sh our spirits, and to waste and
d]S()el humours, without whidi a well-temptred
constitution cannot be preserved, we would aSow
some-exercises to our minds, by a sober and fauA
eonvereation with learned, honest, and prudent
men, whose informations, animivlversio&s, and ex-
perience might remove and expel the vasidea and
levities which inlect our understandings : if whea
an indisposition or distemper of body, an ill habit
of. health, calls upon us to take a rougher course
with ourselves, to vomit up or purge away those
choleric and phlegmatic and metancholic kumoars^
which burn and doy and suffocate the vital parts
and passages ;. to let out that blood which is too
rank, too corrupted for our veins, and to expd
those fumes and vapours which hurt our stomachs
and ascend to our brains : if we would, I Baiy, as
diligently examine the distemper of our minds, re-
volve the rage and fniy of our choler, the dtilness
and laziness of our phlegm, the sullennes8 and pride
of our melancholy ; if we would correct this affec-
tion, and diREtw out that pas^on ; expel those fitmes
and vapours of ambition which disturb and corrupt
our reason and judgment, by sober and serious me>-
dHatioB of the excellency «td benefit 4)f patience.
REFLECTIONS ON HAPPINESS. 17
sdacrity,,aDd contentedness ; that this affection and
this passion is not consistent with sobriety and
justice, and that the satisfying them with the ut-
most licence brings neither ease nor quiet to the
mindy which is not capable of any happiness bat in,
at leasts not without, its own innocence; that am-
bition always carries an insatiableness with it^
which is a torment to the mind, and no less a
disease than that is to the stomach *. in a word, if
we would consider, there is scarce a disease, an la-
disposition, a distemper, by which the body is dis-
tai%ed, to which, or some influence like it, the
mind is not lisd^le lilcewise ; and that the remedies
for the latter are much more natural, more in pur
power,- than for the former ; if we would use but
half the diligence and industry to apply them which
we do to the other, we should find ourselves ano-
ther kind of people, our understandings more vi-
gorous, and our lives more innocent, useful, and
beneiidal, to God, to ourselves, and to bur country;
and we should think we had learned nothing, till
we had learned <* so to number our days that we
might apply our hearts unto wisdom ;" that wis-
dom, of which the fear of the Lord is the begin-
ning, and of which the eternal blessing of God is
the end and the reward.
III. REFLECTIONS ON THE HAPPINESS WHICH WE
MAY ENJOY, IN AND FROM OURSELVES.
MontpelUer, i&BQ.
It was a very jiist reproach that Sene^ charged
the world with so' many hundred years ago, and
t8 LORD CIARBNDON'S ESSAYS.
yet was not more the disease of that than of dui
age» that we wcmder and complain of the pride and
sapercilioQsness of those who are in place and an-
thority above us ; that we cannot get an admittanoe
to them ; that they are never at leisure that we msf
speak to them ; when (says he) we are never va-
cant, never at Idsnre to speak to omrselves ; ** Audet
quispiam de alterias superbi^ qneri, qui sibi ipse
ftUD<]nam vacat?" and after all complaints and
murmurs, tha greatest and the proudest of thoa
will be sometimes at leisure, may be sometimes
spoken with ; '' aliquando respexit, tu non inspi-
cere te unquam,- non audire dignatus es;" we can
never get an audience of ourselves, never vouchsafe
to confer together. We are diligent and carious
enough to know other men ; and it may be cha-
ritable enough to assist them, to inform their
weakness by our instruction, and to reform their
errors by our experience: and all this witboQt
giving one moment to look into our own, never
make an inspection into ourselves, nor ask <me Of
those questions of ourselves which we are ready to
administer to others, and thereby imagine liiat we
have a perfect knowledge of them. We live with
other men, and taothe*^ men ; neither with nor to
ourselves. We may sometimes be at home left to
ourselves, when others are weary of us, and we are
weary of being with them ; but we do not dwell at
home, .have no commerce, no conversation with
ourselves, nay, we keep spies about us that we may
not have; and if we feel a suggestion, hear an im-
portunate call from within, we divert it by company
or quiet it with sleep; and when we wake, no man
runs faster from an enemy than we do from onr*
RBFLBCTIONS (W iUPVINESSi 19
selves, g<et to our friendR that we may not be with
ourselves. This is not wiy an epidemicaJt disease
that ^reads every where, hat effected and pin^
chased at as great a price as inost .other of onr
diseases, with t^ expense of aU our precious- tiibe ;
one moment of which we^are not willing to bestow
npcm oarselves, though it would make the remain-
der of it more useful to us, and to others upon
whom we prodigally consume it, without doing
good to them or oiurselves : whereat^, if we would
be conversant with ourselves, and as ingenuous and
impartial in that conversation as we pretend to be
with other men^ we should find that we have very
orach of that at home by us, which we take won**
derfnl unnecessary pains to get abroad ; and thai
we have much of that in our own disposal, which
we endeavour to obtain from others; and possess
onraelves of that happiness from ourselves, whether
it concerns our ambition or any other of our most
exorbitant passions or affections, which more pro-
voke and less satisfy by resorting to other men, who
are either not wilting to gratify us, or not able to
ooihply with our desires; and the trouble and
agony, which for the most. part accompanies those
disappmntments, proceed«i merely -from oar not
beginning with ourselves before we repsdr to
others.
It is not the purpose and end of this discourse,
to raise such sera[^ical notions of the vanity and
pldBsnres of this vi^rld, as if they were not worthy
to be considered, or could have no relish with vir-
tuous and pious men. They take very unprofitable
pains, who endeavour to persuade men that they
are obliged wholly to despise this world and ail
20 LORD CLARENDON'S ESSAYS.
that Is in it, even whilst they themselves live here:
God hath not taken all that pains in forming and
framing and fnrnislung and adorning this world,
that they who were made by him to live in it should
despise it ; it will be enough if they do not love it
so immoderately, to prefer it before Him who made
it : nor shall we endeavour to extend the notions
of the Stoic philosophers, and to stretch them far-
ther by the help of Christian precepts, to the extin-
guishing all (hose affections and passions, which
are and will always be inseparable from human nt^
tnre; and which it* were to be wished that many
Christians could govern and suppress and regulate,
as well as many of those heathen philosophers
used to do. As long as the world lasts, and honour
and virtue and industry have reputation in the
world,- there will be ambition and emulation and
appetite in the best and most accomplished men
who'live in it; if there should not be, more barba-
rity and vice and wickedness would cover .every
nation of the world, than it yet suffers under. ' If
wise and honest and virtuously-disposed men quit
the field, and leave the world to the pillage, and
the manners of it to the deformation of persons
dedicated to rapine, luxury, and injustice, , how
savage must it grow in half an age! nor will the
best princes be able to govern and preserve their
subjects, if the best men be without ambition and
desire to be employed and trusted by them. The
end therefore of this speculation into ocfirselves,
and conversation with ourselves, is, that we may
make our journey towards that which we do pro-
^pose with the more success ; that we may be dis-
creet in proposing reasonable designs, and then
REFLECTIONS ON HAPPINESS. 21
panne them by reasoDable ways; foresee all the
difficalties which are probable to fall out, that ,so
-we may prerent or avoid them ; since we may be
sare to master and avoid them to a great degree
by foreseeing* them, and as sure to be confounded
by them, if they fall upon us without foresight. In
a wordy it is not so to consult with ourselves, as to
consult with nobody else ; or to dispose us to pre-
fer our own judgment before any other man's : but
first, by an impartial conference with ourselves, we
may understand first our own mind, what it is
-we would have, and why we would have it, before
we consult with others which way to compass, it, .
that we may set both the matter we desire and the
manner of obtaining it before our own eyes, and
spend our passions upon ourselres in the disqui-
sition.
It is no wonder that when we are prodigal of
nothing else, when we are over-thrifty of many
things which we may well spare, we are very pro-
digal of our time, which is the only precious jewel
of which we cannot be too thrifty, because we look
upon it as nothing worth, and that makes us not
care how we spend it. The labouring man and
the artificer knows what every hour of his time is
worth, what it will yield him, and parts net with
it but for the full vidne : they «re only noblemen
and gentlemen, who should know best how to use
it, that think it only fit to be cast away ; and their
not knowing how. to set a true vaTue upon tKis, is
the true cause of the wrong estimate they make of
all other things ; and their ignorance of that prO'
ceeds only from their holding no correspondence
with themselves, or thinking at all before they be-
2S LORI> CLARBNDON^S ESSAYS.
gin tbelr journey, before tbef violently set their '
affections npon this or that object^ until they find
they are out of the way, and meet with false gnida
to carry them farther out. We should find much
ease in our pursuits, and probably much better suc-
cess in our attempts and enterprises in the world,
if, before we are too solicitous and set our heart
npoii any design, we would well weigh and consi-
der the true value of the thing we desire, vrhetfaer
ft be indeed worth all that trouble we shall be pat
to, and all the time we are like to spend in the ob-
u^ng it, and upon it after we have obtained it :
if this inquisition ddth not divert us, as it need not
to do, it will the better prepare and dispose us to
be satisfied after we have it ; whereas nothing is
more usual than for men who succeed tn their most
impatieut pi'etences, to be more unsatisfied with
their success than tliey were before ; it is not worth
what they thought or were persuailed it would be^
so that their appetite is not at all allayed, nor thdr
gratitude provoked, by the obligatio<i ; a little pre-
vious consideratioii would have better ^tted the
mind to contentedness npon the issue, or diverted
it from ' affecting what would not be acceptable
when obtained, in the next place, we should do
well prudently to consider, whether it be probable
that we shall obtain what we desire, before we
engage our affections and our passions too deeply in
the prosecution of it ; not that we may not law-
fcdly affect and prosecute an interest in which it is
very probable we may not succeed. Men who al-
ways succeed in what they go about, are often the
worse for their success ; however, we are not na^
turaUy delighted with repulses, and are oommonly
REFLECTIONS ON HAPPINESS. 23
angry and sottisbly offended with those who obtain
that for themselves which we would fain have, and
as nnreasonably with (hose who favour them, tli^gh
their merit be above our own $ and therefore, be^
sides the considerati<ai of the probability that we
may be disappointed of our end, we shall do well to
oonsider likewise the opposition we are like to meet
in the way, the power of those persons who art like
to dis&vour onr pretences, and whether o«r ex*
posing ourselves to their displeasure may i^ot be a
greater damage than the obtaining all that we de»
sire wiU recompense. These and the like reflecdons
will cost us very litHe time, but infinitely advaood
and Improve our understanding; and if we then
conclude it fit to pndceed, we shall do it with con*
fidence, and be distuited with no accident which
encounters us, and be prepared to behave ourselves
decently upon the i<epulse, which oftentimes prefers
men better than tliey wished ; a virtuous mind ap-
pearing with more lustre in the rejection than in
the reception of good turns, and consequently re-
conciling him to those who knew him not enough
before.
These consideratkms will be. most impartially
and oncerdy debated with ourselves, yet they may
be properly enough and usefully consulted with
very true and faithftil fiiends, if indeed we abound
witii such treasure. But there is another cod-
sideradon so proper and peculiar for ourselves, and
to be estactly weighed by ourselves, that the most
fedthfiil friend is rarely faithful enough to be trusted
enough in the disquisition, and, whidh is worst of
aU, we do not wish or desire that he should be
Mthfol ; that is, whether we are in truth fit and
24 LORD clarendon's . ESSAYS.
worthy of the thing we do affect ; if it be an honour,
whether it b& not too great for us ; if it be an office,
whether we are eqnal to it ; that is, fit and capable
to discharge and execute it, or can malce ourselves
so by the industry and diligence we are like to coo-
tribute towards it : this is the examination we
come with least ingeniu^y to, and friends are in-
genuous in assisting us in ; and yet is of that im-
portance, that much of the happiness of our life
consists in it, many having been made unhappy and
even very miserable by preferment, who were in
good reputation without it. Tully makes it a ne-
cessary ingredient in, or a necessary contomitant
of friendship itself, ''Tantum cuique tribaendum
est, primum, quantum ipse efflcere possis, deinde
etiam quantum quem dlligas atque adjuves, possit
Sttstinere;" it is a very imprudent and unjust thing
to oblige a friend to do that out of his friendship
to thee, which either he cannot do, or not without
great prejudice to himself; but it is an impudent
violation of friendship, to impprtune him to pro«
cure a favour to be conferred upon thee which
thou canst not sustain ; to put the command of a
ship Into thy hand, when thou knowest neither the
compass nor the rudder. There are as great incon-
gruities and incapacities towards the execution of
many offices, which do not appear so gross to the
first discovery. This scrutiny cannot be so rigidly
and efiectually made without well weighing, in the
first place, the infinite prejudice that befalls our-
selves, if we are incoihpetent for that place or office
which we have by much solicitation obtained, and
the unspeakable and irreparable prejudice we have
brought upon our friends who oUtsuued it for us.
RSFLBCTieNS Olf HAPPINESS. 25
How many men have we known, who, from a. rc-
servedness in their nature, have been thought to
observe much, and by. saying little have been be-
lieved to know much; but when they have got
themselves into an office, and so been compelled to
speak and direct, have appeared weak and ignorant,
and incapable of performing their duty; and so
must either be removed, to their own shame and
reproach, or be continued, to the public detriment
and dishonour .? How much better had it been for
such men to have remained unknown and secure
under the shadow of their friends' good opinion,
than to have been exposed to the light, and made
known only by the discovery of their incredible ig-
norance ! We have known many men who, in a
place to which they have been unhappily promoted,
have appeared scandalously insufficient ; but being
removed to another have discharged it with notable
abilities : yet there wasjaothing new in himself; if
he had asked advice of himself, he would have
known all that hath fallen out since so much to his
prejudice. He who hath credit with his prince, or
with his friend, to prefer or recommend a man to
his near and entire trust, hath a great trust him-
self reposed in him, which he is obliged to dis-
charge with the utmost circumspection and fidelity ;
and if he be swayed by the confidence and impor-
tunity, or corrupted by his own affection, and re-
commends thee to an emplo3rme!nt, which when
thou art possessed of thou canst not discharge, with
what confusion must he look upon him whom he
bath deceived and betrayed, or can he ever look
again to'be depended upon or advised with upon the
I like aflair ? Doing good offices and good turns (as
26 LORD CLARENDay's B8SAT8.
men call it) looks like the natural eiliect of a mkk
and a generons nature. Indeed tbe incUnatiOD to
it is an argument of generosity ; but a precipitate
entering npon the work itself, and embracing all op-
portunities to gratify the pretences of nnwary men,
is an evidence of a light and easy natare, disposed, at
Other men's charges, to get himself w^ iqioken of.
They who revolve these particulars, cannot bm
think them worthy a very serions examinattoo ; and
must discern, that by entering into this fttriet con-
sultation with themselves in or before the ban-
ning of any business, they sliall prevent much trou-
ble and labour which they shall not be ahle after-
wards to avoid : nor can they prudently or so suc-
cessfully consult with others, before they first de-
Ui>erate with themselves the very method and man-
ner of communicating with another, how urach a
friend soever/ what concerns one's self requiriag as
much consideration as the matter itself. But there
is another benefit and advantage that remits from
this intercourse and acquaintaace with ourselves,
more considerable than any thing which hath been
said, which is, that from this coouaumicatiOii he
takes more care to ailtivate and improve himaelf,
that he may be equal and worthy of that trust
which he reposes in himself, and fit to consult with
and govern himself by; he gets as much informa-
tion from books and wise men, as may enable him
to answer and determine those doubtful questions
which may arise"; he extinguishes that eholer and
prejudice which would interrupt him in hearing,
and corrupt him in judging what he hears. H is a
notable injunction that Seneca Imposes, who knew
as weir as any man what man could bring hlmselC
RfiFLECTIOiiS ON «APPIlfB8S. 27
U>, *' Dam te efficis eum» coram qw3 peocare non
audeas;" the truth is, he bath too little reverenoe
for himself^ who dares fk> that in his own presence^
which he.wo«ld be ashamed, or not dare to do be-
fore another man ^ and It is for want of acqusunt-
wice with onrselveSy and rerolving the dignity of
our creation, that we are without that reve*
renoe. Who, that doth consider how near he ia <tf
kin to God himself, and how excellently he is quali-
fied by him to judge aright* of all the delusions and
Uppearancea of the world, if he will employ thoao
foeiiltlefl be hath adorned him v^th ; that nobody is -
9ble to deceive him, if he doth not concur and coa-
tribute to the deceiving himaelf t I say, who can
eottsider and we^ this, and at the same time bury
all those faculties of the discerning soul in sensual
Ipieasures, laziness, and senseless inactivity, and a^
BSDcK as in his power, and God knows there is too
nrach in his power, to level himself with the beasts
that perisb ? It is a foolish excuse we make upon
all occasions for ourselves and other men, in our
iabonred and exalted acts of folly and madness,
that we can be no wiser than God hath made ns^
as if the defects in our will were defects, in his pro^
▼ideoce ; when in truth God hath given us all th^
we will mihke ourselves capable of, that we will re-i^
fdve from him. He hath given us life, that 14
time, to ms^e ourselves learned, to make ourselves
wise, to make us discern and judge of all the my-
steries of the world : if we will, bestow this time,
wbich would supply ua with wisdom and knowledge.
In wine and women, which corrupt the little under-
standing that nature hatli given us ^ if we will bar-
ter it away for skill in bones, dogs, and hawks ^
28 LORD clarendon's fiSSAVS.
and if we will throw it away in play and gaming; it
If from our own yillany that we are fools, and hate
itjected the effects of his proridence. It is no wiser
8naUegation> that our time is our own, and we may
use it as we please t there is nothing so much our
own that we may use it as wc please ; we cannot
use our money, which is as much, if not more, oar
own than any thing yre have, to raise rebellion
against our prince, or tq hire men to do mischief to
our neighbours ; we cannot use oiir bodies, which,
if any thing, are our own, in duels or any unlawful
' enterprize : and why should we then belieye that
we have so absolute and sovereign a disposal of our
time, that we may choose whether we wiU dispose
it to any thing or no ? It were to be wished that
aU men did belieye, which they have all great reason
to do^ that the consumption and spending of our
time will be the great inquisition of the last and
terrible day ; when there shall be a more strict en*
quiry how the most dissolute person, the most de-
bauched bankrupt, spent his time, than how he
spent his'estate ; no doubt it will then manifestly
appear, that our precious time was not lent os to
do nothing with, or to be spent upon that which is
worse than nothing; and we shall not be more
confounded with any thing, than to find that there
is a perfect register kept -of all that we did in that
time ; and that when we have scarce remembered
the morrow what we did yesterday, there is a diary
in which nothing we did^is left out, and as much
notice taken when we did nothing at aU. This will
be a sad animadversion when it is too lace, and
when probably it may appear that the very idle man
he who hath never employed himself, oiay be in a
REFLECTIONS ON HAPPINESS. 29
Tery little better condition tban he who hath been
worst employed ; when idleness shall be declared
to be a species of wickedness, and-doing nothing ta
be the activity of a beast. There ^cauinot therefore
be too serious or too early a reflection upon the
good husbandry of this precious talent, which we
are entrusted with, not to be laid out in vain plei^
sures whereof we are ashamed as soon as we have
enjoyed them, but in such profitable exchanges that
there may be some record of our industry, if there
be none of our getting;
The truth is, if iucogitauce and tnadyertenoe,
not thinlcing at all, not considering any thing
(which is degrading ourselves as much as is in our
power from being men, by renouncing the feodties
of a reasonable soul) were not our mortal disease,
it might be believed that the consumption of our
time proceeds only from the contempt we have of
wisdom and virtue ; fof in order to any thing else
we employ it well enough. How can we pretend
that we desire to be wise, when we do no one thing
that is in order to it ; or that we love virtue, when
we do not cultivate any one affection that would
advance it, nor subdue any one passion that
destroys it? We see the skill and perfection in
the meanest and lowest trade is obtuned by in-
dustry and instruction and obsenration, and that
with all that application very much time is neoes*
sary to it ; and caii we believe that wisdom, which
is the greatest perfection and highest operation of
the soul, can be got without industry and la-
bour ? Can we hope to find gold upon the sur-
face of the earth, when we dig almost to the centre
of it to find lead and tin and the* coarser metals ?
It is very wonderful, if it be^not very ri<Uculou8, to
30 i;.ORD clarendon's essays.
see a man take great paiDS to learn to dance, and
not to be at leisure to learn t6 read ; that man
should set a verf high esteem npon the decent mo-
tion and handsome figure of the body, aind nnder-
▼aiae the' mind so much as not to think it worth
any pains or consideration to. improre the faculties
thereof, or to contribute to its endowments ; and
yet all men's experience supplies them with evidence
enough, that the excellent symmetry of the body, a
very handsome outside of a man, doth too ft^equeutly
isxpose men to derision and notorious contempt,
when so gross defects of the mind are discovered,
as make the other beauty less agreeable by being
Jnore ronarkable : whereas, on the contrary, the
beauty of the mind doth very frequently reconcile
the eyes and ears of all men to the mbst unpro-
mising countenances, and to persons nothing be-
holden to nature for any comeliness ; yet the wis-
dom and gravity of their word» in persuading and
^convincing, and the sincerity and virtue of their
actions,, extort an esteem and reverence from all
kind of men, that no comely and graceful outside^
of a man could ever attain to. It is not to be
wished, that men took less care of their boHies than
they do ; they cannot be too solicitous to preserve
their health, and to confirm it, by preventing those
diseases which the excess and corruption of hu-
moiTTS are naturally the causes of, with timely phy-
Ac and seasonable application of remedies, and,
above all, by strict anH wholesome diet ; health is
so inestimable a blessing and benefit, that we can-
not take too much pains, nor study too much, to
6l)tain and preserve it : but the grief is, that the
whole care is laid oiit for the body, and none at all
ibrthe mind $ that we %re so jealous of every altera*
RBFLSCTION8 ON HAPPtNSSB. 11
ttoA in oor ceBstkatioD,of every light indisposition
of oor body, that we too commonly apply Cures
whea there are noTiiBeates, and cause tiie stckness
Mre ^roald prevent : when, at the same time, there
are twenty visible diseases and distefnpers of our
mlad, which we never look after nor take care of,
though they would foe more easily cured than the
other, and being cured, would yield that infinite
pleasure and satisfac^on to the body, that sicknev
itself could no< deprive it of. Dost thou find iA-
siness and excess of sleep afiect thy body ? And
dost tfaov ftnd exercise and moderate labour revive
thy spirits, and increase thy appetite? Examine
thy mind, whether it hath not too mudi emptiness^
whether it can cogitandi ferre lafforem, whether it
can bear the fatigue of thinking, and produce any
conclnsion from thence ; and then administer a fit
diet of bbolcs to it, and let it take air and exercise
in honest and cheerfid conversation, with men that
can descend and bow their natures and their, under-
standings to the capacity and to the indisposition
and weakness of other men. A sour and morose
conH)anion is as unnatural a prescription to such a
patient, as the exercise of tenuis is to a man who
liath ttroken a vein, when any violent ^motion may
foe mortal, if thy mind be loose, and most delighted
with vain and unclean discourses and unchaste de-
sires, prescribe it a diet of contemplation upon the
parity of the nature of God, and the injunction he
hath given us to live by, and the frequent conquest
men have made thereby upon their own most coi'-
mpt and depraved affections; and let it' have its
exercise and recreation with men of that severity^
that restrain all ill discourse by the gravity of their
J
32 LORD clarendon's Bfi8AY8<
presence, and yet of that candour as may make them
agreeable to those who must by degrees be brought
to iQve them, and to find another kind'of pleasure,'
yet pleasure that hath ^ greater relish in their com-
pany, than in those they have been most accustomed
to. Men give over the diseases of themind as incura-
ble ; call them iuftrmities of nature, which cannot be
subdued, hardly corrected ; or substantial parts of
nature, that cannot be cut off, or divided from o«r
humanity ; that anger is the result of a generous
nature, that will not, ought not to submit to in-
juries and affionts ; that lust is so inseparable fipom
our nature, that nothing but want of health csm
'allay it; that there is no other way to cure the
disease but to kill the patient ; that it proceeds not
from any virtuous habit of the mind, where these
natural affections and appetites do not prevadl, bat
from some depraved constitution of the body, which
stifles and suppresses those desires, for want of that
moisture and heat that should nourish them ; and
that' conscience hath no more to do in the conquest,
than courage hath an operation in him who takes
an enemy prisoner who lies prostrate at his feet :
whereas all those, and other diseases of the mind,
for diseases they are, are much more curable than
those of the body, and so much the more as they
are most subject to our own administration ; when
we must resort to the skill and ability of other men
to devise and compound proper remedies for the
other cure. Many accidents of heat or cold or diet,
or the very remedies prescribed, very often make
the diseases of the body incurable, and the re-
covery impossible; whereas the application to the
mind^ though unskilfully and unseasonably made,
RBFLBCTK^iS ON RArPimSS«. 33
does no faarm if it does no good, and tlie mind
remains still as eajiabie of- tMe same or other
medicines as it was before. Nor is there any
enormous oc nnmly infirmity so annexed to or
rooted in our nature, bat that the like bath been
6'eqnently serered from or eradicated out of it^
by virtaoas and conscientious precepts and prac-^
tioe ; and every man's ob^erration and experience
sapplies faim with e»impl6i enough, of men far
from, sobriety, who, to comply with some in-^
finnity, have forliom all wine and intemperance
for some months ; and of others of no restrained
appetites, who,, upon the obligation of a promise or
virtuous rescdution^ hare abstained a longer time
from any acts of uncleanness ; and whosoerer can
impose such a law upon himself for so many months,
can do the same for so many yean ; a fiiin and
magnanimous resolution can exercise that discipline
upon the mind, that it shall never make any ex-
cursions from reason and good behaviour. If they
can be brought but IsAwem fefte cogitandi, the
worst is ovcFy^and their recovery is net desperate.
Since then it is and may be made evident enough,
that the greatest infirmities and defomdties of thf
mind may be refiomied and ^rectified ^ by industry
and reasonable appHcatioDS, there can be but onle.
reason v^ there is so little used in those cases,
since all men desire to be wise, or to be reputed
wise; atnd that is, that there is nti need of it : na-
ture^s store and provision is sufficient ; conversation
witli witty men, and an ordinary observation of the
current and conduct of business, will make men as
wise as they need to be ; and the affectation of
hooka doth but introdnee pedtetry into the* man-
c2
34 ;losd clarendon's bmayi.
Ben of meu, and make them impertinent and
troublesome; that men of great learning in books
are frequently found to be the most incompetent
judges or advisers in the inost important trans-
actions of the affairs of. the world, and of the in-
terest of states. And by this unreasonable jolly
discourse, and contempt of the learned languages,
there seems to be a combination entered into agunst
learning, and against any such education as may
dispose them to it ; as if the excellent endowments
of nature would be eclipsed by reading books, and
would hinder them from learning more in the com-
pany they might ke^p than they can obtain from
other, and that the other method makes them men
much sooner : and upon this ground, which hath
gotten too much countenance in the world, the uni-
versities and inns of court, which have been the
seminaries out of which our ancestors have grown
to be able to serve their country with great repu-
tation and success, are now declined as places ^hlch
keep hopefril youth too long boys, and infect, them
with formalities and impertinent knowledge, of
which they shall have little use, and send them out
late and less prepared for and inclined to those
generous qualifications, which are most like to raise
their fortunes and their reputations. Which sure
is a very great error, and hath been the source from
whence many mischie£9 have flowed. And to speak
first of this extolled breeding in good company, and
travel into foreign parts before they know any thing
of their own country; and getting the vice and tfa6
language of that, before they can secure themselves
frmn the one, or understand their own native
tongue s we have the knowledge and experience of
»
RBFLBCTfONS ON HiJ>PINSftS. 3^
uany, who have' indeed the coniidence aud pre-
sumption of men, hat retain 'the levity and folly of
cMldren : and if they are able to disguise those
weaknesses,' and appear in their behaviour and
disoonnse earlier men than others of their age seem
to be (as it mi|ny times foils ont, especially in men
endowed with any principles of modesty,) yet those
very early men decay apace, for want of nonrtih-
ment at the roots ; and we Um^ frequently aee' those
who seem men at twenty years of age, when the
guety of their youth decays, and themselves grow
weary of those eserdses and vanities ifriiich.then
became them, become boys at thirty; having no
snpply of parts for business, or grave and sober
conversation, they then grow .out erf love with them-
selves, and too soon lament those defects and im-
potency in themselves, which nothing bat some de-
gree of learning and acqaaintance with hocka could
have prevented. And to say that they can fall to it
afterwards, and recover the time they have lost
when they will, is no more reasonable (though
there have been some very rare examples of such
iadostry}' than to imagine that a man, after iie is
forty years of age, may learn to danee as wdl as if
he had begun it sooner. He who loves not books
before he comes to thirty y^ars of age, will hardly
love them enough afterwwds to. understand them.
The conversation with wise and good men cannot
be overvalued ; it forms the mind and understand-
ing for noble and heroical undertakings^ and is
much to be preferred liefore the mere learning of
books, in onler to be wise; but where a good
foundation of the knowledge and understanding of
boolu is first Uid, to support the eaoeUent super-
36 XaRD CLARJSffDON'S VMAYM*
strnctare of sucli confentiidon, tlie advaace mast
he ttade mvch more adwDta^eoaslf , tiian wben
Botblog Imt the «rdifiary eadowmeiits of nature are
brought to be cultivated by co av e iiati oo ; wiiidi Is
ooBBiooly <^08eii with- men of the same talents,
who gnu^ one another M4th hetieriog that they
want not any extraordinary iaaproTement, and so
join together in censuring and condemning what
they do not unders^d^ and think that men have
only better Ibrtune tlum they who have got credit,
without bring in any degree wiser thui themsc^res*
It is very troe, there have been very extraordi*
nary men in all nations, who, by their great ezpe-
rience, and a notable vinMsity of spirit, have not
only attained to eminent promotion, bnt have been
flseeedingly w»rthy of it ; albeit they have been
upon the matter ilHterate, as to the learning of
books and the learned languages; bat then they
have been eminent industrious; who, having had
the good fortune to be educated in constant labour,
under wise and experienced men, have, by iude>
fatsgable pains and observaticm, gotten the learning
of business without the learning of books, and can-
not properly be accounted illiterate, though they
know Httle Latin or Greek. We speak of boolcs
and learning, not of the language in whidi they are
writ. The French and the Italian and the Spanish
have many excellent books of all kinds ; and they
who are well, versed in those languages, may be
very, learned, though they know no others : and
the truth is, the Fivnch, whether by the fertility of
their language, or the happy industry of many -ex-
cellent persons, have traiMlated most good authors v
both of the Greek and Latin, with that admirable
RETLECTIONB ON HAPPIM£8«. . 37
fiudMty, that little of the spirit and rigour eten of
the sCjle of the beitt writers is diminished; m ad*
vantage the Eeglish industry and cariosity lialh not
yettyronght home to that nation: they who have
peribrmed that office hitherto, for tbe most pan,
hanng done it for profit, and to live, without any
ddight in the paine they take ; and though they*
may liave had some competent Itnowledge. of the
language out of which they have translated, haxe
been very far fro^ undei^tanding their own mother-
tongue, andt>eing versed in -the fmitfui prodnctieBs
of the English language. But though learning may
be thus attained by many- nations in their own pro-
per dialect, and the language of their own country,
yet few men who talce the puns to search for it in
their own, but have the curiosity to look into th<f
original, and are conversant in those which are still,
and still will be, called the learned languages ; nor
is yet any man eminent for knowledge and learning*
that was not conversant in other tongues besides
his own; and it may be those two necessary
sciences^ that is, the principles of them, grammar
ami logic, can very hardly be so well and conve-
niently taught and understood as by Latin. It sh&ll
serve my turn, and I shall wilBngly comply with
and gratify our beloved modem education. If tliey
take the pains to read good books in that language
they understand best and like most ; I had almost
said, if they will read any books, be so much alone
as reading employs ; if they will take as much puns
to be wise and polish their minds, as they do to
order and dispose their clothes and their hur ; if
they vrill put that construnt upbn themselves in
Older to be learned, as they do to attain to a per«
38 LORD clarendon's B8SAY8,
fection in any bodily exercipe ; and, lastly^ which is
worth all the rest, if they will as heartily endeavoar
to please God, as they do those for whom they hare
no great affection, every great man whose favour
they solicit, and affect being good ChristiauSy as
much as they do to be fine gentlemen, they riudt
find their labour as much less, as their reward and
recompense will be greater. If they will not do
this, they must not take it ill if it be believed, that
they are without knowledge that their souls are to
outlive their bodies ; and that they do not so much
wish to go to Heaven, as to get the next bet at
play, or to win the next horse*race they are to
run.
To conclude : If books and industry will not con-
tribute to their being wise, and to their salvation,
they will receive from it (which they value more)
pleasure and refreshment in this world ; they. vnH
nave less melancholv in the distress of their for-
tune, less anxiety in the mortification of sickness ;
they will not so much complain for want of com-
pany, when all their companions forsake them ;
their age will be less grievous unto them; and
Ood may so bless it, without' any intention of their
own^ that such thoughts may insensibly insinuate
themselves into them, that they may go out of the
world with less dismal apprehensions, and conclude
their neglected lives with more tranquillity of spirit,
at least not be so much terrified with the approach
of death, as men who have never entertained any
sober thoughts of life have used to be^ and naturally
loust be.
OF IMPUDBNT DELIGHT IN WICKEDNESS. 39
IT, OF IMPUDENT DELIGHT IN WICKEDNESS.
If It be too ^reat a mastery to pretend to, over oar
own passions and affections, to restrain tfaem' from
carrying us into any unlawful desire, and from suf-
fering that desire to hurry u£ into some unlawful
acdoii, whi^h is less perfection than every good
Christian is obliged to endeavour to arrive at ;, if
some sin knock so loud and so impetuously at -onr
breastyor our blOod, that it even forces its entrance,
in spite of any resistance we can make for the pre-
sent, let it at least find such a reception as we
would give to an enemy, who doth in truth enter
into our habitation by force, though he doth sub-
due us; let it not have the entertainment of a
friend, of a companion for whose presence we were
solicitous : if we want power and strength to re-
ject it, let us dismiss it with such a rudeness, that
it may not promise it a better welcome and recep-
tion. It was some d^ree of modesty in Job's adul-
terer, (xxiv. 25.) wiTen his " eye w^ted for the
twilight, saying, Ncdeye shall see me, and disguised
his faure," that he was so far as^hamed of the sin lie
acted, that he desired to conceal the suspicion of it
from other men ; though he had the guilt within
himself, he. abhorred the being made an example to
corrupt others. Whilst there is any shame remain-
ing upon the spirit of a transgressor, any blush dis-
covers itself after the guilt, there is hope of the
subduing and conqu<^ng that temptation ;. and that
at last it may gro^^^ib such a detestation of the
trans^ssion itself,' and of himself for transgressing,
that it may even recover his lost innocence, that is.
40 LORD clarendon's ESSAYS.
repair the state and integrity of it.- The most severe
philosopher^ who thought hamiu lutture strong
enough to suppress and extinguish all temptation,
bad yet great compassion for him, ^* q«l adhnc
peccare erubescit ;" he thought it worth the care
of philosophy itself, *' ut niitrieBdus esset hie
pqdor/' that this disinclination and bashfiiliiess
towards vice shdold be so cherished and nourished,
that it should not discover itself to be discerned un-
der ny other notion than of pure idrtue, tiH it le*
jcovered strength enough to 'be so ; and without
doubt, whilst this bashfalness possesses any place
in us, till the custom and malice of sol hath totally
subdued the shame for sinning, there is a war kept
up that may. drive sin from every comer and an|de
of our hearts : and it may be, there have not been
more mea recovered and reformed by the counsels
and animadversions of others, than by their own
severe recollections, and reflections upon their own
transgressions, and their own observations of the
nature and insinuation of sin, and of the unquiet*
ness and uneasiness of it, eve^ when, it is eom|died
with, and of the restlessness aad importunity of it
after it is satisfied ; ^* Ipsse voluptates eorum tepidai
et variis teiToribus inquietae sunt, subitque, cum
masime exsultant, solicita expectatio ; Haec quam
diu ?" They who hearken to the voice of their own
consciences, and take notice of the reluctance of
their own spirit in thie very moment they enjoy the
pleasures they most delight in, need no other re-
membrancers, and easily d|^tangle themsehres
from all its allurements. But. alas ^ we live in as
a^e. wherein vice is not taught so perfunctorily, as
to be in danger to be dislodged after it is once en«
OF IMPUDENT DELIGHT IN WICKEDNESS. 41
tered and received ; the devil is too good a busbandy
toveotare a belotol sin upon a constitution capab^.
of being ashamed ^of his guests ; be secures himself
in that pointy by choosing such proselytes as will
first brag of having committed some notorious slnSy
before he admits them to the pleasure and ,guilt ot
them, that so the shame of being discovered to be
liars may harden their faces against ail other shame ;
the fome of being eminently wicked hath masteijpd
and suppressed the infancy of it ; and many would
rather be without the pleasure of the sins they
moat delight in, than without the pleasure of pub--
lishing and bragging of them after the commitment ;
as if there would be too much innocence left, if
there should not be an equal proportion of impu-
dence planted in its place. This is it which makes
us excel in all lewdness, and our youth doctors in
those toulties of wickedness, which were under-
stood i& former times by some few discarded ruf-
fianSj who were banished the conversation of man-
kindy and of th^ sun itself. We travel into foreigii
countries, not to improve our own manners^ but to
learn the worst of theirs, and to transplant them
carefully into our own climate ; where we cultivate
and polish them, that we may excel, all nations in
their own peculiar vices : and we have so much
modesty, as to suspect that our own fancy and in-
vention is not fertile enough to contribute improve-
ment enough to them ; and 'so bring them into con->
ference and conversation with more experienced
gamesters, that we may be sure to make the most
of them, and imp them o|it with texts of Scripture
with all profaneness and blasphemy, that there
may appear no want of deliberation and industry in
X 42 LORD CLAItENDOK'S ESSATS.
the pro§^re8s we have made towards hell and dam- \
nation. I
It were very ^ell for Christianity if there were |
half that recerence reserved for religion^ that the |
philosopher was assured w<mld be always pud to \
that science whidi indeed he looked upon as rdi- |
gioD, and defined it to be wooderfiil like it ; ** Non- |
qnam in tantam convalescet, nnnquam sic contra |
virtates conjarabitury at non philosophise noraen
venerabile et sacrum maneatr" and indeed, this
modesty and respect to» or for, our religion, was
never so near rooi^ oat of the hearts of men, since {
the name of religion was first heard of in the world, i
as it is in Che present age and present practice iu {
most nations which call themselves Christians;!
when poetry itself doth not administer so frequent |
occasions of mirth as religion doth ; nor are the ^
sayings of the poets so often applied to the most |
scurrilous and proiane exercises of wit, as the Scrip- 1
ture itself is $ nor indeed is any wit so grateful and
acceptable as that which is so polluted i so that it \
is no breach of charity, to believe that too many i
read the Scripture, and very industriously, only that i
they may be readier to apply not only the phrase and |
expressions, but the highest mysteries contained in j
the whole body of the Scripture, to the most wick- i
ed, profane, and scurrilous and blasphemoos sub-
jects. Nor will they take it ill to have this believed
of them, the number and quality of the ofienders
carrying before it an impunity for the ofience ; so
that there may shortly be too much reason io fear
that it may be dangerous to let the kingdom know
" quanto plures mali sint ;" since, as the same •
philosopher observed, '' pudorem rei toUit mniti^
OF DRimKBNNB88. 43
ndo peccandmn^ et desinit esse probri loco, com-
Dune maledictmn." It is high time for the soit-
%igii power to be very vigilant and severe, when
inch conspiracies and oombinatioh84^row so strong ;
lor can there be a greater manifestation of the oon-
«mpt of the government, than when great and no-
orions vices obtain credit and reputation.
V. OF DRUNKENNESS.
ruAT dmnkenness is a sin of very great antiquity,
needs no other evidence, than that, for anght ap-
xxK, it was the first sin that was committed after
he flood ; and it may be, the first punishment that
fras inflicted upon it was the best proportioned to
he crime ; and If it had been ever prosecuted upon
»he continuance and propagation of it sinCe, it is
probable that vice had not flourished in so many
i^es to this time, when it remains more strong and
rigorous, and in more credit and reputation, than
it bad in its begininng; l)ecau8e it hath not the
lame penalty inflicted upon it idnee, which was, a
moclcery and contempt. Not that mockery which
is now so much applied to it, and by which it is
cherished and propagated by mirth and laughter,
ind loolting upon it as a commendable, at least a
pardonable, effect of good-fellowship : it wad^ ano-
ther kind of mocking which God prescribed, by per.
mitting, when he made the first drunken man (who
had been so much in his favour) to become by it
ridiculous tohU own son, and permitted his own
child unn^uraliy to ooDtemn his father ; as if it
were but justice, that his own flesh and blood
tboQld withdraw the daty due to a parent, who
44 LORD clarendon'^ E88AY8.
had divested himself of his manhood to become '
beast. It was the third part oT the world that thei
maoifested this contempt towards that excessiv
debauchery, and the other two parts did but con
oeal it ': and though the presumption in so near
relation as a son was not excusable, his piety can
not justify such a contempt ; yet the contempt it
self, as it' was the first, so it is the best and mos
sovereign remedy that the wisdom of a state cai
prescribe for the suppressing and eradicating tha
enonnity, that a dissolute and a dmnlcen man b<
looked upon with scorn, and as unworthy to b<
received into the company^or employmeftt of honesi
and virtuous persons ; that he who delights to de-
grade himself from being a reasonable creature, b<
degraded from the capacity of exercising any office,
for the support whereof the use of reason is con*
stantly necessary ; and that he be exposed to a uni-
versal contempt, who exposes himself to discredU
his creation, and to drive that reasonable soul from
him that only distinguishes him from a beast. And
till this peculiar penalty be, by a general consent ol
all worthy men as well as magistrates, applied to
this race of impudent, transgressors, this affected
wickedness will never be extirpated, but involve
whole nations in the infamy, though particular men
may be free from the guilt cNf the excess.
The succeeding stages of the world never found
so proper a remedy for this malady, though some-
thing wa^ always done to make it odious and ter-
rible to those who affected it. By the Levitical law,
if the father and the mother did bring thtir son be-
fore the elders of the city, and say, lliis onr son is
a glutton and a drunkard^ aU the men of the dty
OT DRCNKfiNNASS. 46
lall Stone hSm with stcmes that he die; yet this
•verity did i^ot root out that vice from that people,
ccess of wine still wrought the same effects : and
is prohable the severity of the law made men less
lUcitous for the execution of it ; parents chose
ither to keep a drunken son than to have no son
: ally to hare him put to death ; and fm excess of
gonr ID the punishment rather makes faults to be
irefally concealed, than not to be committed. And-
lis may be the reason that in the time of Solomon,
ho, amongst his multitude of vices, we do not find
as given to drunkenness, a less severe judgment
as denounced against it, yet more like to reform
: '< The drunkard and the glutton shall come to
yverty," says he, (Prov. xxiii. 21.) I^et but that
* made good, and the cure is wrought ; no man
rer affected a vice that he believed would inevira-
ly make him a beggar ; the gamester, who most
ftturaHy falls into it, is very solicitous to avoid it,
Dd plays that he may be rich ; and the lustful per-
DU, thoqgh he may fear dii^ea^es, sees no cause to
pprehend poverty, by giving satisfaction to his ap-
etite. No vicious man considers Hoiven so much,
I to foresee the punishment that may fall from
tence upon his excesses ; and therefore let Solo-
ion pronounce'' what he will, the drunkard will
ever be terrified with the fe9i^ of beggary, whilst
le sees rich and gi^at men affected with the same
ileasure with which he is delighted and reproached, .
jid to whom it may be he stands more commended
)y his faculty in drinking than he would be by the
)ractice of any particular virtue. Nor can the pub-
ic laws and penalties of any state execute Solomon's
46 . LORD CLASBMJMW'fl BSSAYd.
' sentetice,. atid reduce those riotoiui tntmgfesaors t
poverty, whilst the magistrates and great muiisten
without whose ioduence those dead laws have n
vigour, are accustomed to the same excesses, or ii
dulgent to those who are : they are so far from b<
lievlug that they shall be the poorer by it, that th<
look upon it as th£ only antidote that can expel tl
poison of poverty, and the only remedy that can r<
deem and buoy them up from the abyss into whic
the melanchoiy of want usually casts those who ai
<- in distress : they think they have a piece of 3ori]
ture more canonical than Solomon's practice, of ti
verity whereof they have such real experience i
the pauegyric they find in Esdraa, which, instead <
bang cast into poverty, raised the poorest aooongs
them to the state and condition of kings : '* Wii
maketh the mind of the king and of the fatberle
child to be all one, of the bondman and of the fre<
man, of the poor man and of the rich. It tumel
also eyerf thought into jollity and mirth, so that
man remembereth neither sorrow nor debt ; and
maketh every heart rich, so that a man remembei
eth neither king nor governor ; and it maketh (
speak an things by talents;" (1 Esdr. iii. 19, 2(
21.) And if in truth this prerogative be oonfirme
by the condescension of great men to this equalitj
in prostituting themselves to .the same base excess
if this rebellious transportation of jollity, and thi
pleasant dream of wealth and security, be aci
awaked by some severe and sensible chastisemeDl
, the Apocryi^a will be preferred as the truer Scrifi
ture, and men will not, by the gravity (which the
call the morality) of a few sober men, be irrecon
OF DRUNKBllHXSif. . 47
cUed with tke vice that brings them into so good
compaDy, aod in wliirii thef enjoy so' many pleaaant
hours.
We may reasonably betieve^ that in oar Saviour's
time this onmaaly excess was grown to a very great
height, by the most terrible J-nd^ent denonnoed
against it by St. I>aal (1 Cor. vL 10.) << That no
dmnkard shall inherit the kingdom of God." A
man most be in a perpetual drunkenness, that doth
not discern the treachery of that wine which raises
that mirth and jollity^ which makes him foffet the
King of kings,, and this inevitable sentence that he
must undergo for that minute of contemptible mirth
to which he sacrifices bis miserable soul. What
remedy can God himself prescribe against our de-
struction, if so pl^ and. clear and unquestionable
determination cannot fright us from this unworthy
and dcvonriug excess f And those men most be
very ambitloos to be damned, who make appoints
ments, and meet to be dmnk, that they may not be
disappointed of the other. Nor can this desperate
appetite consist but in a mind wholly possessed
with contempt of H^ven, and all hope of salvation :
and yet St. Padl seems to resort to tlie old primi-*
five punishment as the most like to prevent this
last unavoidable one, to try if contempt and disdain >
can draw men from that which hell-fire cannot
terrify them from : ** And now I have written unto
yon not, to keep company if any man that is called
a brother be a drunkard ; with such an one, no, not
to eat." To be a Christian and a drunkard was such
a contradiction, to put off the man and retain the
Christian was snch a mockery, that he who afiected
it was not thought fit for any part of human society.
48 LORD CLARENDON'S ESSA^YS.
It U not from original isio, or the cornipt natore of (
mankind, but from the corruption of their oiannera, '
from wicked and licentious education, that men
are more afraid of anj temporal disgrace, any pre-
sent disadvantage, than of eternal punishment :
they cannot be induced to believe that their livts
are near an end, whilst they enjoy health and vigour
of mind ; and damnation is a thing so far off, and,
as they believe, easy to be compounded for in the
last moment of life, besides the putting it off by not
thinking of it, that few men displease theqaselves
by any apprehension of it ; and therefore it must
be some present uneasiness, some incapacity upon
earth as well as in heaven, that must magisterially
reform men from this noisome malady. If, as per-
sons overgrown with the infection of leprosy,
they be excluded from the courts of princes and
the chambers of great men ; if they were made
incapable of any dignity or office, or of being ad-
mitted into the company of gentlemen, by a de-
clared, reproach upon all who shall presume to keep
them company ; if the observation and experience
that men of excellent parts do, in few years, become
fools by excessive drinking, could prevail with others
to believe that they shall, from the same surfeits, be
rendered inferior in their understanding to all who
are more temperate than they, and thereby grow
unfit as well as unworthy for those employments
they pretend to ; these castigations -and these re-
flections might possibly ma^e such impression upon
the minds of those. who are possessed with this
frenzy, together with a combination of all noble and
generous persons against them, th^t this unchristian
brutalily, which dishonoura all nations where it is
OF DRUNKENNESS. 49
])enDitted, would be rooted out, or confined to tbat
aliject sort of men, which, being abandoned by their
tmn hista and excesses, are not loolted npon as a
noble part of any Christian nation, bat ranked
aiiongst the dregs of the people. And tmly if such
a collection were made and published, as very many
men's own experience and observation can produce
of the ptiblic mischief and rain that hath befallen
states in the discovery of counsels, and the lessening
and alienating the adSection and reverence that. is
dae to the government, by this single vice of drun-
kenness ; that hath befEdlen armies in having their
quarters beaten up, their towns surprised, their
forts betrayed, and the whole discipline which
should preserve them dissolved by the pernicious
excess of drink in the generals and principal offi-
cers; that hath befallen private families, in the
quarrels, breach of friendship, and murders, which
have had no other original or foundation but
drunkenness; men could not but conclude, that
it is a sin that God is wonderfully offended with,
and a scourge that he chastises all those with who
are delighted in it, and would abhor both it and
them proportionably ; and tliat they can hare no
peace with Ood or man, who do not labour with all
their faculties to drive it out and keep it out of
their families, their towns, and countries, with the
same vigilance and severity as they use against the
most devouring plague and pestilence that sv^eeps ,
all bdore it.
It is too great an indulgence to this wickedness,
it may be in some who are not guilty of it, and an
evidence that they do not abhor it enough, to say
that tlie natural temper and constitution of men is
D
50 LORDi clarendon's ESSAYS.
80 different that \^iie works different effects in
them; and that it hath such an insinuation into
many, that it can as hardly be shut out as flattery
can, and infuses its poison so subtilly that it hath
wrought its effects before it be discerned or sns«
pected, and therefore could very hardly be prevent-
ed ; that the same excess which is visible in some
men to the loss of their reason and pther faculties,
is not discernible in others, nor makes the least
impression upon them ; that it never produces any
mischievous effect in many, and so cannot be, at
least in the same degree, sinful in all men ; and,
lastly, that it is a part of conversation from which
men cannot retire rudely ; and they who are once
entered into it, especially if it be with persons su-
perior to themselves, and upon whom they have
some dependence, can very hardly refuse to submit
to the laws they prescribe for the present, or with-
draw from that excess which they do not like, nor
must presume to'ceusure or contradict. It is great
pity that our Saviour nor his disciples had not the
foresight to ^discern these distinctions and casual
obligations, that they might not so positively have
shut out all transgi'essors, who may have so reason*
able excuses for the excesses they commit, from any
hope of salvation ; but it is much more pity that
any men, who pretend to pay submission and obedi-
ence to his injunctions, and to believe and give crer
dit to his dictates, should^ delude themselves and
others with such vain and impious imaginations,
and hope to avoid a judgment that Is so unavoidably
pronounced, by such weak. excuses as cannot ab-
solve men from the most trivial and lightest tres-
passes. Cannot he that \risely declines walking
OF DRUNKENNESS. 51
Upon the ice for fear of falling, though possibly it
might carry him sooner to his journey's end^ as
wisely forbear drinking more wine than is neces-
sary, for fear of being drunk and the ill consequences
thereof ? Is there any man so intemperate as ito
drink to an excess, when his physician assures him
it will increase his. fever, though he hath a better
excuse then from his thirsty or improve some other
disease the strength whereof already threatens him
with death ? Can we be temperate that we may
live a month the longer, which at best we cannot be
sure of; and will not the fear of eternal death make
any impression upon us ? There is ndt in the whole
catalogue of vices to which mankind is liable, any
one- (swearing only excepted) that hath not more
benefit as well as pleasure for its excuse and reward :
the revengeful and malicious person finds some ease
and ad^'antagc from having brought some signal
misfortune upon his enemy; others will be more
wary how they displease and provoke him : the
covetous man is a great gainer by his pursuit, and is
able, if he were willing, to do much good with what
he hath gotten ill : the lustful person finds ease, by
having quenched or rather allayed a fire that burned
him, and which a sudden reflection or sharp ani-
madversion could not extinguish. The drunkard
only, hath none of these pretences for his excess,
none of these deceitful pleasures in the exercise of
it ; no man was ever drunk to quench his^thirst, or
found other delight in it than in becoming less a
man than God hath made him ; which inust be a
horrible deformity, and disguise him from the knowi
ledge of God. They Who can perform the oflSce of
strong beasts, in carrying more drink than others
caoy should be put to carry it the same way they do.
52 LORD clarendon's ESSAYS.
which would be much more innocent ; and their *
strength doth btit deceive them, and decays to all ',
Boble purposes, when it seems exalted in that hase '
and servile work. Besides, it may be the goiH of
his weak companion, who falls sooner under his
hand, is inferior, how penal soever, to his who tri-
umphs in his brutish unwounded Conquest, and be-
Itefes he is less drunk, because he is not so mudi
dead. They who apply their power and quality to
the propagation of this unmanly and unruly licence,
and draw men from oi>eying or considering Heaven,
to please them, are fit to be degraded from that
qusjification they so dishonourably prostitute, and
to be condemned to that conversation the^ so much
aflfect; and they, who out of modesty and goad
manners, out of gratitude and obedience, are dis-
posed to submit to those commands, ought wdl to
consider, that they do at the same time renounce
their Christian liberty, and enter into a servitude
which hath no bounds or limits : for with what se-
cftrity or reason can he' refuse to perfomn the lowest
and the basest office that man shall require him, upon
whose command he hath been content to be drnnk ?
That he is not a pander, that he is not an assassina-
tor, that he is not a rebel, is not to be imputed to
any restraint in or from his own conscience, but to
the temper and constitution of his patron, which
doth not invite him to those debaucheries ; for to
say that honour and the law make those much more
penal than the other, so that his commands can
more easily be disputed and contradicted in those
cases, is no excuse ; for where the conscience lies
waste, and all regard to God's law is rc;|ected, obe-
dience to the law of man is no otherwise retained
than in order to prevent discovery ; and where the
OF DRUNKENNESS. 53
penalty may be declined or eluded, the impiety
makes no impression : so that he who hath bare-'
faced^imd upon deliberation, violated any one of
God's express commandments, hath given earnest
to the devil that he will break any of the rest,
when the like opportunity and convenience shall be
offered.
It is yet much more wonderful that th^re should
be any Christian ^vemment, in which there are
no laws established to punish this damnable sin $
and that there should be such a compassion for it,
that the same crime, even homicide itself, that is
committed by a sober man is punishable with death,
shoulfl not be penal to a man that is in drink : as
if the guilt of one sin should be absolved by the
being guilty of another ; and that, when under the
law, drunkenness was punished with death, under
the gospel.it should excuse a murderer from death,
who by the law and the gospel ojight not to be suf-
fered to live ; that a circumstance of high aggrava^
tion should be applied to the mitigation of a cen-
sure^ that ought to be the more severe $ nay, even
to constitute «uch an innocence as is not worthy of
a censure. The philosopher can assure us, *' Non
£acit ebrietas vitia,. sed protrahlt," druukennest
doth bnt produce and manifest the malice that lay
concealed, creates it not : " Vis vini quicquid mali
latebat emergit," wine infuses no ill desu'es, it only
makes those appear which lay hid; it publishes
what the heart hath entertiuned, and makes vice
more impudent that was as mischievous before : the
licentious person dot^ then that in the streets which
he doth at other times In his chamber ; and because
he upbraids justice aloud and provokes it, he must
54 LORD clarendon's ESSAYS.
be anchastised, and only admonished that he bcf
more wary in his excesses. What is this but to
cherish and foment an abomination, against which
no less judgment than that of hell-fire is denounced ?
There is not in the whole body of the civil law one
text that declares drunkenness to be a crime, or
that provides a punishment for it ; on the contrary^
'* Ebriis quaudoque vehia dari solet derelinquenti-
bns, tanquam sepultis, et nescientibns," pardon is
rather given to such offenders, as to pe^rsons buried^
and not knowing what they do : and Calvin says
expressly, *' Jure nostro poena minnitur, quod in
ebrio dolus abesse putetur ;" it is the privilege of a
drunkard to be less punished than other men, be-
cause he is supposed to mean no harm. And that
we may not impute this monstrous indulgence to
the easiness and corruption of the judges^ the
Digests have an express text, (Li. 49. Titu. 16.)
*' per vlnum et lasciviam lapsis capitalis pcena re-
mittenda est," a capital punishment must not be
inflicted upon those who are'criminal through wine
or Inst : which must be an excellent law to govern
nations by. And yet the latter may seem to be
more excusable than the former, since it may pro-
ceed from the impulsion of nature; whereas the
other is affectedly and industriously entered upon
with the nauseating and aversion of nature, smd is
purely the effect of^ malicious appetite and wanton-
ness. What shall we say then to that whicli is
most horrible, that in any Christian country it.
should not be looked upon as a sin, as an offence
that needs God's forgiveness? In Germany, they
are not obliged to confess being drnnk, as if sobriety
were a Christian virtue inconsistent with the health
OF ENVY. 5S
and temper of the nation, and the contrary neces*
sary to be dispensed with for the pubUc good and
benefit. We may surely say, that Christianity hath
not done its perfect work in that country, how Ca»
tholic soever it is ; that wherever that sin is per-
mitted, Christ is not sufficiently preached; and
where it is cherished and countenanced, neither his
apostles or himself are credited or believed ; that
jio integrity of opinion can absolve the guilt of that
practice ^ and we may as reasonably presume of M"
vation upon the faith of the Alcoran, aa with the
exercise of this brutish sin, against which damnation
is ao positively denounced/
VI. OF ENVY*
Montpdlier, 1^0.
If envy, like anger, did not bum itself in its own
fire, and consume and destroy those persons it pos^
sesses, before it can destroy those it wishes worst
to, it would set the whole world on fire, and leave
the most excellent persons the most miserable. Of
all the affections and passions which lodge them-
selves within the breast of man, envy is the most
troublesome, the most restless, hath the most of
malignity, the most of poison in it. The object
she hath an immortal hatred to is virtue ; and the
war she makes is always against the best atTd vir-
tuous men, at least against those who have some
signal perfection. No other passion vents itself
xfnh that drcumspectioA and deliberation^ and is
' in all its rage and extent in awe of some control.
The most choleric and angry man may offend an
honest and a worthy person^ but he chooses it not ;
S^ LORD CLABBNDON'S ESSAYS.
he httd rather provoke a worse man, and at worst
be recollects himself upon the nght of the magi-
strate. Last> that is blind and frantic, gets into the
worst company it «an, and never assaults chastity.
Bat envy, a more pemicioas affection than dther of
the other, is inquisitive, observes whose merit most
dt!*ws the ejles of men upon it, is most crowned by
the general suffrage ; and agunst that person he
shoots aU his venom, and* without any noise enters
into all unlawful combinations against him to de-
stroy him : though the high condition Solomon was
in kept him from feeling the eflects of it, (for kings
can only be envied by kings), he well discovered the
uncontrollable power of it ; '' Wrath is cruel, and
anger is outrageous; but who can stand before
envy ?*' (Prov. xxvii. 6.) Let wrath be as cruel as it
will, a stronger wrathi can disarm it, or application
and address can pacify it ; foir words have power
over itf and let anger be never so outrageous, it can
be resisted, and will extinguish itself: they both
give fair warning, are discovered afar off, and we
have time to fight or fly ; but envy hath no fixed
open residence, no man knows where it dwells, nor
can discern when it marches ; it is a tqttadroni
volunie, that declares no war, but breaks into opr
quarters when we do not suspect it to be near us,
wounds our reputation, stifles the brightness of our
merit, and works e?en upon our friends to suspend
their good opinion, and to doubt whether they are
not deceived, and whether we are as good as we ap>-
pear to be. If our credit be so well built, so firm,
that it is not easy to be shaken by calumny and in-
sinuation, it then over commends us, and extols us
beyond reason to those upon whom we depend, till<
OP ENVY. - 57
th€7 grow jealous ; and so blow us up when they
cannot throw us down. ^ There b no gaaxd-to be
kept against envy, becanse no man knows where it
dwells ; and generonti md Idnocent men are seldom
jealous and suspicions. till they feel the wound, or
discern some notorious effect of it. It shelters it-
self for the most part in dark and melancholy con-
stitutions, yet sometimes gets into less* suspected
lodgings, hut never owns to be within when it is
asked for. All other passions do not onlf betray
and discover, but likewise confess themselves ; the
choleric man confesses he is angry, and the prond
man confesses he is ambitious ; the covetous man
never denies that he loves money, and the drunkard
confesses that he loves wine : but no envious man
ever confessed that he did envy ; he commands his
words much better than his looks, and those would
lietray him, if he had not bodily infirmities apparent
enough j that those of the mind cannot easily be dis-
covered, but in the mischief they do. Envy pre-
tends always to be a rival to virtue, and to court ho«>
nour only by merit, and never to be afflicted but on
the behalf of justice, when persons less meritorious
come to be preferred $ and it is so far true, that it
seldom assaults unfortunate rirtue,.and is as seldom
troabled for any success, how unworthy soever, that
doth not carry a man farther than the envious
man himself can atUun to ; he envies and hates,
and would destroy every man who hath better parts
er better fortune t^an himself ; and that he is not
a witch, proceeds only from the devil's want of
power, that he cannot give him illustrious condi-
tions, for he hath more pride and ambition than
any other sort of sinner.
D 2
'hS LORD CLARENIMN'S ESSAYS.
▼II. OF PUDB.
Montpellier, l66g»
" Tbb beginning of pride is when one departeth
ftam God, and his heart is tamed away fisoni bis
Malcer," says the son of Siracfa, x. 12. It is no
wonder that a provd man despisetb his oeigkboar,
Wiieu he is departed from bis €rod ; and since he is
so, it is no less a wonder that he doth all he (an to
conceal himself : and he hath oftentimes vei) good
lidc in doing it; and as few men ever ac]»iewledge
themselves to be proud, so they who are so are not
easily discovered. It is a pride as gross and as ridi«
eoious as folly itself, which appears and exposes it-
self to the eyes of all men; it is a guest that no-
bodyseems willing to harboar, and yet it findis en-
trance and admission aad entertainment in the
breasts of all men as well as women : it is a weed
that grows in all soils and climates, and is no less
Ivxuriant in the country than in the court; is not
confined to any ranlE of men or extent of fortime,
but rages in the breasts of all degrees. Alexander
«ras not prouder than biogenes ; and it may be^ if
we would endeavour to surprise it in its BM)6t giiij
dress and attire, and in the exercise of its full em-
pire and tyranny, we should find it in schoolmasters
and scholars, or in some conlitry lady, or the knight
her husband ; all which ranks of people more de-
spise their neighbours, than all the degreea of ho-
nour in which courts abound : and it rages as much
in a sordid afi'ected dress, as in all the silks and
embroideries which the excess of the age and the
foUy of youth delight to be adorned with. Since
then St keeps ^ sorts of company^ and wrign^es it"
self iuto tbe liking of the most contrary natures and .
dispositions, and yet carries so mnch poison and*
venom with it, that it alienates tbe affections from
heaven, and raises rdlielUon against God himself, it
is worth oar utmost care to watch it in all its dis-
gnises and approaches, that we may discover it in
its first entrance, and dislodge it before it procures
a shelter or retiring place to lodge and^noeal itU
self. Since Qod himself makes war against it ;
'* Pride and arrogance, and the evil way and the
froward mouth, do I hate," says the spirit of God ;
(Prov. viii. 13.) since when pride comes, then oometb
shame, nay then cometh destruction, we cannot
be too solicltons that this declared destroying foe
doth not steal upon us unawares, for want of senti*
Bds, for want of knowing him before he crowds in.
Let lis therefore take as exact a survey as ^e can-
what pride in truth is : in the disquisition whereof,
because we find that they who entertain it most,
and are roost possessed by it, use all the endeavonrs
and art they can to conceal it best, and that they
wbo are least infected or corrupted by it, are often*-
times suspected to have It most, it will not be amiss,
in the first place, to consider tiie negative. What is
not pride, that so often deceives the standers^by,
that we may the better illustrate the affirmative, in*
the stating whfit pride indeed is, that is so little
suspected sometimes, that it escapes all but very vi-^
gUant observatious upon the most strict and sharpest
examination.
The outward preservation of men's dignity^ ac-^
cording to the several qualities and stations they
hold in the world, by their birth or office, or ptiier
00 LORD CLARENDOiN'S ^8AY8.
qualificatioB, is not pride. The peace and quiet of
nations cannot be preserved without order and go>
Vemment; and order and government cannot be
maintained and supported without distinction and
degrees of men, which must be subordinate one to
the other : where all are equal, there can be no
superiority; and where there is no superiority,
there can be no obedience ; and where there is no
obedience, there must be great confusion, which is
^ t}ie highest contradiction and opposition of order
and peace ; and the Iceeping those bounds and fences
strictly and severely, and thereby obliging all men to
contiun themselves within the limits prescribed ta
them, is rery well consisting with the greatest hu-
mility, and therefore can be no discovery or sym-
ptom of pride. And it may be, the most diabolical
pride may not more inhabit in the breasts of any
sort of men, than of those who are forward to stoop
from the dignity they onght to uphold to a mean
and low condescension to inferior persons ; for' all
pride being a violation of justice, it may be pre-
snmed, or reasonably saspected, that he that prac-
tises that injustice towards himself hath his ambi-
tion complied with, and satisfied by some unworthy
effects from such condescension. I do not say, that
these necessMy distances and distinctions and pr&>'
•cedencies are always exercised without pride, but
that they may be so and onght to be.so. No doubt,
men who are in the highest stations, and have a
pre-eminence over other men, and- are bound to
exercise that superiority over those men who, it
may be, have been better men than they, and de-
serve still to be so, to constrain them to perform
their duty^ which they' ought to do without cod-
OF PRIDE. at
stralnt, have great temptations, especially if they
have vnlgar miuds, to be proud ; and ought to take
great care, by their gentle and modeat behaviour in
their conversation, by doing all the offices which
charity or courtesy invite them to, and by executing
that most rigid part of their obligation, which
obliges them to punish corrupt men' and corrupt
manners, without the least arrogance or insolence to-
wards their persons, as if he were well pleased with
the opportunity ; which is in truth as if he could
satisfy public justice and bis particular malice toge-
ther,' which are Inconsistent, and cannot but be the
effect and product of great pride in his heart, and he
is not glad that he can do justice so much, as that
he takes revenge upon a guilty person that he doth
not love. The seat of pride is in the heart, and
only there ; and if it be not there, it is neither in
the looks, nor in the clothes. A cloud in the
coantenance, a melancholy and absence of mind,
which detains a man from suddenly taking notice
of what is said or done^ very often makes a man
thought to be proud, who is inpst free from that
corruption ; and the excess in clothes may be some
mantfestation of folly «r levity, but can be no evi-
dence of pride : for first, the particular quality and
condition of men may oblige them to some cost and
curiosity in their clothes ; and then the very affect-
ing a neatness and expense of decent habit, (if it
does not exceed the limits of, one's fortune), is not
only very lawful, and an innocent delight, but very
commendable ; and men, who most affect a gal-
lantry in their' dress, have hearts too cheei-ful and
liberal to be affected with so troublesome a passion
as pride, which always possesses itself of the heart.
62 LORD CLAKEIVOIC'S ESSAYS.
and branches itself oat into two very notable 'and
visible affections ; which are, a very high and im«
moderate esteen) of themselves, and admiration
and overvalaing of their own parts and qualities,
and a contempt of the- persons of other men, and
disesteem and' undervaluing of all their feculties
and endowments, how couspicnous soever to aD
others: and without both those excesses, pride
will hardly be nourished to a monstrous magnitude;
but thus fed and cherished, outgrows all other
vices, and indeed comprehends them.
The disesteem and contempt of others is inse-
liarable from pride. It is hardly possible to over-
value ourselves, but by undervaluing oar neigh-
bours ; and we compionly most undervalue those
who are by other men thought to be wiser than we
are; and it is a kind of jealousy in ourselves thaff
they are so, which provokes our pride ; '' Only by
pride Cometh contention," says Solomon (Prov.xiii.
10.) In truth, pride is contention itself, an inso-
lent passion that always contends, and contenda for
that which doth not belong to him who contends ;
contends by, calumny to rob another man of his re-
putation, of his good name; contends by force to
extort tltat which another man hath no mind to
part with ; and oftentimes contends by fraud and
flattery to deprive a man of what barefaced and by
force he could not compass ; and does as much
contemn a man whom he hath cozened and de-
ceived, as if he liad by courage overcome him ; nay,
he takes no pleasure in the good that is in him,
otherwise than as it is set off and illustrated by
the infirmities of other men ; he doth not enjoy the
advantages nature or fortune have conferred upon
L
«- or PRIDE, . 63
#
lam with that relisb, as when it bviiigs a prejudice
to some others ; he never likes his wit so well, as
when it makes his compaoious, it may be his
friends, ridiculous ; nor ecer feels the pleasure of
his fortune so much, as when it enables him to
ofipress his^ neighbour : in the pursuit of his ambi-
tion » he had much rather obtain an office that is
promised to another, than one that is vacant to all
pretenders; to be preferred before another, how
unreasonably or unjust soever, is a fall feast to
his pride, and a warrant in his own opinion ever
after to prefer himself before all men ; and if he
oonld have his wish, he would see all men miser-
able who have contended with him, and presumed
to think themselves worthy of any thing which he
hath been content to accept : whatever benefits and
prefiermeBtSu other men attain to, he imputes to
their fortune, and to the weakness t>f those men
who, contributed to it, out of want of abilities to
discover their defects and unworthiness ; what is
thrown upon himself, from the blind affection and
b^nty of his superiors, he receives as a reward
below his merit: he sees no man disch^ge the
obligation of his office and trust, but he believes
he could do it much better, and that it is partiality,
not justice, that gives him a good testimony;
whereas if he comes to have any province of his
own to manage and govern, no man does it with
more remu^sness or more insufficiency; for he
thinks it below the estimation he would have all
men to have of his parts to ask advice, or to receive
it from any man, who out of kindness (which he
calls presumption) offers to give him any: and if
he be so wise (as few proud men are} as to profit
64 LORD CLARENDOK'S ESSAYS.
by others, it is by a hatighty way of askiug qaes* *C
tioiis, which seem to question their suiBcieiicy
rather than a thoiight of improving^ his own ; and
he is stiii more inqulsitire, and takes more psuns to
discover the faults which other men commit in J
their office, than -to prevent or reform his omtts
with all his nn|iervalning other men, be Is ftr
from contemnii^ what others say of him, how
nnjnst and untnie soever it is^ but is grieved and
afflicted that they dare do it, and out of fear that
other men would believe, and so neglect and con-
temn him too ; for though he takes no other way
to attain to it but by admiring himself, he doth
heartily wish that all men would likewise admire
^im. Pride, as it is compounded of the vanity smd
ill nature that disposes men to admire themselves
and to contemn other men (which is its genuine
composition) retains its vigour longer than any
other vice, and rarely expires but with life itself.
Age wears out many other vices, loses the memory
of injuries and provocatiotis, and the thought of re*
venge is weary of the pursuit it hath already made,
and so is without ambition ; it hath outlived those
appetites and affections which were most importu-
nate for satisfaction and most obstinate against'
counsel, and so abhors both lusts and surfeits; it
seldom engenders vice which it hath not been
heretofore acquainted with : for that covetousness
which men commonly think that age istnost liable
to, is rather a diminution of the generosity and
bounty and expense that youth is naturally de«
lighted with, and uses to exercise, than a sordid
appetite and love of money; and though it be the
season in which mea gather and collect most, and
OF PRIDE. 65
#
keep it by tbem whea they have gathered it, it is.
(as was said before) because they know not how
to spetid it, and the bounty that was in their na-
ture is shrank* and dried up, and they take no
pleasure in giving ; besides, that age Ls always ap-
prehensive «5>f want, and therefore loves to be pro--
Tided against all possible accidents and emergen-
cies. But pride finds a welcome and pleasant re-
sidence ii^ that parched flesh and dried bones, and
exercises itself more imperiously, because it meets
not with that opposition and- contradiction wluch
it usnally finds in younger company. Age, tliongh
it too often consists only in length of days, in having
been longer than other men, not in the experiments
of life above those who are mneh younger, is natu-
rally censorious, and expects reverence and siU)-
mission to their white hairs, which they cannot
challenge to any rudiments or example which they
have given to virtue ; and superciliously censure aU'
who are younger than themselves, and the vices of
the present time as new and unheard of, when in
truth they are the very same they practised, and
practised as long as they were able; they talk much
of their observation and experience, in order to be
obeyed in things they understand not, and out of
vanity and morosity contract a pride that never de-
parts from them whilst they are alive, and they die
in an opinion that they have left none wiser behind
them, though they have left none behind them
who CFer had any esteem of their wisdom and
judgment.
But when we have laid all the reproaches upon
it that it deserves, to make it odious to ourselves
and to all the world, and have raised all the fences
66 LORD CLARENDON'S ESSAYS.
and fortifications we can against it, to Iceep it from i
entering upon and into ns, we have need still to I
have recourse to God Almighty, and to implore his
a^istance in the guarding us from the assaults of
this bold enemy ; that he will preserve us from its ,
approaches when we most approach him, and when
we ar^ doing that which most pleases him; in
those seasons when we discharge our duty with
^ most integrity, most ability, and most reputation, ]
that men speak well of us, and speak but true,
that be will then watch for us, that pride steal not
into our hearts, and persuade us to think better of
ourselves than we ought to do; that he will take \
care of us, when we take most care of ourselves to
preserve our innocence, and even in our most
secret devotions and addresses to his Divine Ma-
jesty, that with the serenity of conscience which is
naturally the effect of such devout addresses, no
information of pride may enter into us to make us
believe that we are better than other men, which
will quickly make us worse ; that he will not suffer
ns to grow, from the vices of others, because by
.his grace we are yet without those vices which they
are transported with, proud of that which in truth
is virtue in us ; that we be not ^^ralted with our
own integrity, and neglect and despise those appU-
-cations and condescensions which are necessary in
this world to the support of the greatest integrity
and innocence. The pride«-of a good conscience
hath often exposed many men to great calamities,
when they have too much neglected the friendships
and affections of others, it may be the better to
preserve their innocence; and so have been aban-
doned in the time of powerful calumny and pea:ile>
OF FRise. 67
cntion by those, who having reverence for their
virtue, yet are without kindness for their persons^
-and so c-ondude that they are the less concerned
for justice, because they are not at all concerned for
their affection, or for any obligation they have re-
ceived. It is very necessary therefore, that they
who do their duty best, and have the greatest evi-
dence and testimony of a good conscience within
their own breasts, have likewise the greatest caie
that they be not only not exalted with that pride of
conscience, but that they be not suspected to l)e so ;
and it is great pity that so in an effect should pro-
ceed from so good a canse; 'that, the sam6 up-
rightness and integrity, which raises naturally jea*
lousy, and envy, and malice, in the hearts of other
men, should deprive those who are possessed of it
of all wariness and dexterity and address, which is
at least convenient for the manifestation and sup-
port of that sincerity and uprightness : *' He is
grievous unto us even to behold, for his life is not
like other men's, his ways are of another £E»hioD ;
let US examine him with despitefulness and torture,
that we may know his meekness, and prove his pa-
tience," (Wisdom Sol. ii. 15, 19,) hath been the
doctrine and practice of the world from Solomon's
time to the age in which we live ; and whilst this
conspiracy continues, the best men will have need
of good friends and powerful vindicators, which
most be procured by private correspondences as
well as public justice, and by private obligations as
an evident inclination and propensity to oblige; for
whatever secret veiieration virtue, hath for itself
even from the worst men^ it seldom finds protection
from the best.
9S LORD clarendon's ESSAYS. ^
We cannot .be' too jealoBS, we cannot snspei^* '
oarselres too much to labour nnder^this disease,
which cleaves the closer to us by our belief or
confidence that we are quite without it. We may
very properly say of pride as the philosopher said
of flattery, *' Apertis et propitUs auribus recipitnr,
et in praecordia ima descendit; eo ipso gratiosa
quodlsedit;" it tickles when it hurts us, and ad-
ministers some kind of pleasure and delight when
it is even ready to destroy us. Few men are dis^
pleased to hear themselves well spoken of, (hough
it be to themselves ; and many proud men' feel a
kind of satis&ction in being tr»Ued with respect
upon their death-bed, of which there have been
many instances. Nor can those ddiberate direc-
tions for the form and method of the funeral, the
provision ior mourners, and the structure of a
tomb, flow from any thing in those seasons, but
from the remainder of that pride that will not ex-*
pire before us. Whatever lawful custom and de-
cency require, they who outlive us will provide for
our memory. It is very hard, at the same time,
to think of the pomp of a fimeral, and humbly
enough of the carcase that is to be interred, of
the company it is to keep in the grave, and of the
progeny of worms that is to ivcrease out of it.
To conclude; without the sovereign influence of
God's extraordinary and imniediate grace, men do
very rarely put off all the trappings of their pride,
till they who are about them put on their winding-
sheet.
or ANGSft* 69
- Vni. OP ANGER.
Montpellier, iMg.
'^ He that b slow to anger is better than the
mighty^" is an observation as andent as Solomon'i
time (Prov. xn. 32.) and liatli been couiirmed in
all ages since : he tliat can abstain from it, is mas-
ter of most men, and seldom falls of any design h«
propoads to himself. A man that is ondLsturbed
in what he goes aliont, will rarely be disappointed
of bis end t whereas,- on the contrary, anger is the
most impotent passion that accompanies the mind
of man ; it effects nothing it goes abont ; and hnrts
the man who. fs possessed by it more than any
other against whom it is directed. It exposes him
to laughter and contempt, without any return in
Satisftbction and content, as most of the other pas-
sions do; it is a barren and unfruitful vice, and
only torments him who nourishes it. The philoso-
pher thought it so useless a passion, that he could
not tell to what service to apply it ; he would by no
means suffer it in battles or actions of war, where
one might believe it might be of most advantage,
and carry men to the utmost daring, which is often
wry successful, and hath brooght great and unex-
pected things to pass; but he foond that it did
naturally degenerate into rashness, 5< Et pericula
dam inferre vult non cavet ;" and that the prevalent
temper in those enterprises was, that " qui se din
maltumque circumspexit, et rexit, et ex lento, et
destinato provexit/' which anger will never permit
Mm. And surely, if it be not seasonable in those
angry oonteit^ons, it is much more ind^venient in
70 LORD CLARBNDON'b ESSAYS.
the more calm seasons of basiness and conrersa- d
tion : in business he rejects all that is proposed by !
other men, and saperciliously determines that his
own advice u to be followed ; in conirersation he is
full of nnpeaceable contradictions, and impatient i
at being contradicted; so that, though upon some ,
considerations, he be endured in company, he is
never desired or wished for. " An angry man (if
you-believe Solomon) stirreth up strife;'* he can-c '
not only not be a friend, but not suffer others to be
80 : it is not possible for him to be at peace with
others, when he hath a perpetus^ war with himself;
people who are not like him, cannot or will not j
live with him; and if he be with those who are
like him, neither of them can iive long. Seoeca
thinksit a notable argument to men to avoid and {
suppress it, ** non moderationis caus& sed tam-*
tatis," because " ingentis irse exitus furor est ;"
but the truth is, he doth anger too much honour
who calls it madness, which, beiog a distemper of
the brain, and a total absence of all.reason, is inooo
cent in aU the ill effects it may produce ; whereas
anger is an affected madness compounded of pride
and folly, and an iutention to do commonly more
mischief than it can bring to pass : and without
doubt of all passions which naturally disturb the
mind of man, it is most in our power to extingnisb,
at least to suppress and correct, our anger.
That we may not flatter ourselves with an ima-
gination that anger may be commendable in us,
and seem to have something of injunction to sup.
port it in Scripture itself, we shall find it with a re-
striction that quickly convinces us, that it is not
of kin to our anger : *^ Be angry, but sin not."
or ANGER. . 71
if we are sore that our anger ^is only on God's
behalf, for some indignity done to him in the
neglect of his service, or for the practice of some
rice or wickedness that he hath prohibited : if we
are offended, and feel some commotions within va,
in seeing loose and indecent tlungs done, and in
bearing lascivious and profane things spoken ; and
break ont into sharp and angry reprehensions and
advice, where we may well do it ; we shall never
be ashamed of that anger : if we can he angry and
charitable together, and be willing to do good to
him with whom we are most angry, we shall have
00 ca9se to repent our anger, nor others to con-
demn it. But we have too much cause to d«||ibt,
that this warrantable anger will not give us content
and delight enough to be affected with it ; it will
do us no good because it will do others no hurt,
and so will give us no credit with other men. We
shall do very well, if we do restrain and suppress
and eztingidsh aU other anger, and are only trans-
ported with this. If we do not, and are ang^
only to grieve and terrify others, and therefore
angry that they may be grieved and terrified, and
not for any thing that they have done amiss, but
because we would not have bad them done it; or
if we suffer no bounds or limits to be prescribed to
oar anger, be the cause of it never so just and rea-
sonable, by decency, reason, and justice ; our pas-
sion is thereby the more unjustifiable, by the coun-
tenance we would draw to it from divinity, and
ought to be the more carefully extinguished and,
extirpated by our ahame and by our repentance.
72 LORD CLARBNPON'8 ESSAYS.
IX. OP PATIENCB IN ADVBK8ITT.
Montpellier, ISS^.
If we coDflSdered seriously (and oar observation
and experience supplies e%*ery man abnndantly with
matter for those considerations) the folly and mad-
ness and -inconvenience and mischief of passion
and impatience, the pain and agony that is begot-
ten by it within ourselves, and the damage and dis-
repntation abroad with other men, we should not
need many arguments to persuade us of the be-
nefit and ease of patience ; and if we considered
pal|^ce only as a moral Tirtue, as a natural so-
bnly and temper in subduing and regulating oar
affections and passions, as an absence of that anger
and rage >and fury which nsually transports us
upon ordinary and trivial provocations, we could
not but acknowledge the great advantage men have
by it. Solomon seems to tequire nothing ctee to
malce a wise man ; " He that is slow to anger is of
great understandings" Prov.nv. 29. And indeed,
there is nothing so much corrupts and destroys
and infatuates the understanding a^ anger and
passion ; insomuch as men of very indifferent parts,
by the advantage of temper and composure, are
much wiser, and fitter for great .actions, and are
usually more prosperous, than men of more, subtle
and sublime parts, of more quickness and &ncy,
with the warmth and choler that many times at-
tends those compositions : '' He that is hasty of
spirit exaljteth folly," says Solomon, Prov. jdv. 29;
th^ is, so improves his folly, that he seems more
£E>o]ish than in truth he is ; he says things he does
OF PATiEMCB IN ADrBBHTT. 73
oot iateod. to say, and does things he does not fft.
tend to do» and refreshes his enemieo with the folly
of his anger: whereas the temperate, nurash, and
diapasslonate man is always at home, and, by Ueing
Dnmoyed. himself, discerns all advantages whilst he
giFca none. " He that is slow to anger Is better
than the mighty, and he that raleth his spirit than
he that taketh a city," Prov. xvi. 32. One trana-
lation renders it, " qoi domiaatnr animo sno, expog.
natorest ucbiam;" he that can snppiress his paa-
siona ia even the master of all cities, no stren^
can resist him. So that if we intended nothii«
bat oor own ease, and bene^t, and advaotage, we
have reason to apply ourselves to and stu^tUs
temper, in which the precepts of the philosephen
giire us ample instmc^ons, and the practice of
mere heathen men have left us notaUe and envious
examples : but the obligations of Christianity carry
us much farther; we mast add to temperance pa»
tience, which is a Christian virtue of so high a qua.
lification^ that TertuUian translates that direction
of our Saviour in the 2lBt chapter of St.Luke'i
gospel^ ver. 19, " In your patience possess yoor
soals," " per tolerantiam salvos facietis vosmet*
ipsos," you shall save your eouls by your patience;
which, if we could be persuaded in any degree to
give credit to, we would not so much indulge to
that licence of our impatient humour^ as we do
upon the least accidental crosses.
The exercise of this necessary Christian duty
depends principally upon the attending and wait-
ing Ood'd own time and leisure for the receiving
those blessings^ which, upon the conscieiipe of
having according to our weak abilities endeavoured
74 LORD clarendon's ESSAYS.
to please him, we may confidently pray for and ex-
pect, and onr hamble and dutiful submissions to
such afflictions and calamities as he hath or shall
lay upon us; for we must provide a stock of pa-
tience for the crosses that mav befall as : and from
these two branches of patience, we may gather
fruit enough to refresh us throughout our whole
journey in this world. Toward the attaining the
first, if we would ingenuously and faithfully con-
suit our own practice in matters' of this world, our
own rules of good husbatidry, we could not think
this waiting and expecting God's leisure, in the
conferring his blessings and benefits, so grievous
as it appears to us. How willing are we to lay
out our estates in the purchase of reversions, many
times for somewhat that younger men than our-
selves must die before we enjoy it; and if they
outlive us, our money is lost ? And yet with the
unreasonable confidence that we shall hereafter
enjoy it, and with the comfort of that expectation,
wie -cheerfully endure the present wants and delay.
If we make any suit to the king, or our superiors,
how well are we satisfied and contented, if we have
the promise of the thing we ask a year hence,
when it is more than an even lay that we live not
till that time, and there are in our view a thousand
contingencies which may disappoint us, if we de
live so long ? Nay, we choose rather, and we think
there is a merit in that modesty,- jto ask somewhat
thiat is to come, rather than any thing for the pre-
sent. But we are not willing to lay out one prayer,
tor disburse one innocent act of our life to God
upon a reversion. If we receive his promise, we
reckon every day's delay an injury, though it be
OF PATIENCE IN ADVERSITY. 75
only a promise for the fiitiire. So that, pretend
what we will, and magnify. what we can onr reli-
gion towards Ood, and our confidence in him, we
do in truth less bdiere and credit him, than any
friend or companion we have. ^ If we did otberwiae,
we slionid better observe his precepts of patience,
and reliance upon him ; and beliere, that as they>
who can bear the present want, in the end gain
most who deal in reversions; so if we would for-
bear our present murmurings and importunities,
and stay the full tiroie, tifi the interruptions (pur
own sims or his providence) cast in the; way, are
worn out, we should in the end receive a large in-
terest for all our expectation, and have cause tc|
magnify our purchase ; we should rather conclude,
ivhen' we are disappointed, that the conditions 9ve
aroken on our part, which we are so unapt to per.
form, thaki that God hath broken his promise,
which he was never known to do; we should call
to oar memory, that most of the calamities which
l)t'fell his own chosen peoplej proceeded from their
)wn murmuriugs and impatience, and that the*
east impatience towards him, grows by degrees to
m infidelity in him, which we cannot endure.to be
hbught guilty of: we should remember with what
iisdain we iook upon those who will not take opr
ivord, which many times is not in our power to
keep,' seldom in our will; and yet we make no
scruple to doubt the accompUshment of God's
word, though we know all things to be in his power,
and whatsoever is good for us in his purpose:
whereas patiience is so much and jso essentially of
the character of a Christian, that no performance
of our duty, and of his commands on our part, can .
7$ LOU> CLARXNDOir'8 B88AT*.
be a lecnrity and an assurance of his blesnni
vpoii us without it ; which was very evident to St
AaXf when, in the. 10th chapter of his epistle U
the Hebrews, at the 36th verse, he says, ** For yt
have need of patience, that after ye have done thi
will of God, ye might receive the promise;*^ as «
God had made no promise to those who are do(
patient to expect his performance. The truth »,
<f0d cannot so well Icnow, that is, we do not m
weU and dearly manifest, that we have done hit
wlU out of piety and devotion to him, as by oni
'pBtienc€ to wait his pleasure when we have dont
it. There m^y be design in the practice of aH
eatertud ditties of Christianity for oar advantage
in this world : the formal outward profesiaon d
relii^on may be, and we see too often is, to gei
4N> much reputation, and interest, and dependeac^
with men, as may enable us to destroy relfgion;
our eaeercise of charity may have. pride and vanitj
to be recommended and magnified, aiid even covet-
ousnesa iii it, that we may get credit enough to
.oppress other men, and upon the stock of that
one public virtue, be able to practise twenty secret
vrieiKednesaes. But our patience (I speak of that
Christian patience of waiting God's own time foi
the receiving those blessings we pray for, and is ai
laitemal submission of the mind to him) can haw
no stratagem upon this world, nor do us credit and
advantage with ill. men, being all that time sub-
jected to their insolence, reproach, and tyranny ;
- and therefore St. James makes it the end and com-
plement and crown of all that we do :" Let pa-
tience have her perfect work, that ye may be per-
iifict aad entire, wanting nothing," Jatteai. 4.
9P PATIENCE IN ADVERSITY. 77
.Wludh though TremeUins renders, '^ et in nnllA re
titis destituti," as if patience sd sapplied all wants
and defects, that we are not over sensible or f;rieved
with those wants, yet the Vulgar (and with. that
Beza concurs) hath it, ** nt sitis integri, in nnllo
deficientes," that you may be entire, wanting in
nothing ; which seems most agreeable with the ori-^
ipnal : as if it were impossible we could h^ defect-
ive in any thing, if we were endowed with patience,
which can proceed only from the consdence of
liaying done onr duty, or the reasonable confidence
that God hath accepted us as if we had ; for the
bold habitual wicked man, pretend what he will to
temper and sobriety, never bad, never can have pa-
tience. Though this incomparable sovereign vinne
is of great use and comfort to us in the whole course
of onr life, be it never so pleasant and protperons,
without any interruptions of nature, by infirmities,
sickness, or diseases, or accidents of fortune in the
casual interruptions in our very conversation and
commerce virith men, yet the most signal and glo-
rious use of it is in our adversity smd calamity,
when the hand of God is heavy upon as, by the
perfidiousness of friends, the treachery of servants,
the power, injustice, and oppression of those men
with whom we are to live ; and in tiiose ^ictionB,
which deprive us of the comfort of our families,
the supply of our estates, the joy of our liberty,
and all those particulars which render life pleasant
to us; and in liCn thereof expose us to want and
poverty, and to the insolence and contempt which
usually attends that miserable condition. And tmly,
in this case, if we could give ourselves no other ar-
gument for patience, metbinks It shoold be enpngh
78 LORD clarendon's essAvs.
that never any man found ease, ^nefit, of reUefy
by impatience, bnt iraproTes, and extends, and mnU
tiplies the agony, and pain, and misery of whatso-
ever calamity hie undergoes by it ; whereas patience
lessens and softens the burden, and by degrees
raises the constitution and strength to that pitch,
that it is hardly sensible of it. And if we would
but deal faithfully with ourselves and the world,
and report and acknowledge how much we have
found ourselves ^the better for our adversity; how
by it we have corrected the follies and infirmities
of our nature, impit>ved the faculties of our mind
and understanding, mended ourselves towards God
and man ; we should be- so far from needing, pa-
tience to bear it, that we should even thirst, and long
and desire to' undergo ii : ** It is good for me that
I have been afflicted (says the man after God's own
heart) that I might learn thy statutes,*' Psal. cxix.
71. He that had been brought up from his cradle
in the knowledge of God,, and lived suitable to that
education, learned more from his affliction than he
had done all his life before : that presented all his
infirmities to him' in a true mirfor; he discerned
his pride and his passion in their own colours, which
appeared before to him only in the dress of nu^esty
and powar. The greater and the higher we are in
place, the more we want this sovereign remem-
brancer. Mean and inferior people have their
faults as often objected to them as they commit
them, it may be'oftener; the counsels of friendsi
the emulation, ^my, and of^position, of equals, the
malice of their enemies, and the authority and
prejudice in their superiors, will often present their
defects to them, and interrupt any career of their
aF PATIENCE IN ADTBRftlTY. ' 79
paaa&OB and vanity; but princes and great, men,
who can bare few friends (because friendship pre-
sopposeth some kind of equality), whose counsel-
lors are commonly compilers with their humours,
and flatterers of their infirmities, who are seldom
checked by want of success in what, they propose
to themselves, hare little help but their own, ob-
servation and experience to cure their follies and
defects ; and that observation and experience is
never so pregnant and convincing, as under adver*
sity, which refreshes tlie memory, makes it revolve
that which was purposely laid aside that it- might
never be remembered ; reforms and sharpens the
understanding, and faithfully collects all that hath
been lejft undone, or hath been done amiss, and
presents itsto the judgment; which, now the clouds
and fiimes and mists of pride,< ambition, and flat-
tery, that used to transport and intoxicate and
mislead it, are dispersed,. discerns what misfortunes
attended those faults, what ruin that wiekedness,
the gradation and progress each error hath made,
and how close the punishment, had attended the
transgression : every faculty of the mitid does its
office exactly, so that how disturbed and disquieted
soever the body is, without doubt the mind. was
never in better health than under this examination.
Besides, if there were no other good to be expected
from it, than what keeps it company ; if we were
not sure by well bearing it to be freed from it, and
rewarded for it; the very present benefit and^ ad-f
vantages it ^ives us, and jpves us. title to,- renders
it most ambitiously to be desired ; it entitles us to
the compassion and^ pity of all good men : " To
him that is alBicted pity should be^shewed from his
80 Loiii> clarendon's wrnrvv
Atoid,*' says Job vi. 14. Nay, it gives us a titie to
aolVation itself: '' For thou wilt save the afflicAed
people,'* says holy David, Psal. zviii. 27. Yet not-
withstanding all these invitations and promises,
all the examples of good men, and the blessings
which have crowned those examples, all our own
experience of ourselves, that we have really gained
more unden>tanding and more piety in one year's
affliction than in the whole course of our prosper-
ous fortunes, we are so far froqi a habit of patience,
and so weary of our sufferings, that we are even
ready to exchange our innocence to change our
condition.
There was never an age. In which men under-
went greater (rials by adversity, and I fear scaice
an age in which there was a less stock of patience
to bear it ; never more tribulation, never less glory*
ing in tribulation. We are all, ready enough' to
magniiy our sufferings, and our merit in those snf-
ferings, to make the world believe we have under-
gone them out of our piety to God, and devotion to
his worship^ out of our sdlegianoe to our sowereign
lord the king, and because we would not consent
to the violation of that, and the wresting his rights
from him by violence ; out' of our tender affection
-to our native country, and because wO would not
consent that should be subject to the exorbitant
lawless power of ambiti^ous wicked men; the suffer-
ing for^ither of which causes (and we would have
it believed we suffer Johitly for them all) entitles us
justly to the merit of martyrdom ; yet we are so
ftu* from comforting and delighting ourselves with
the conscience of having performed our duty, and
from the m^ofiug that ease and quiet whiclu aa^
OP. PATIENCE IN ADVERSITY. 81
turally results from innoceiice, that we rather mur-
OMir and ceusnreand reproach God Almighty, for
giving the trophies we have deserved to those whb
have oppressed us ; and study nothing more^ than
stratagems to impose upou that conscience we are
weary of, and to barter away our innocence, that
we may be capable of overtaking those in their
prosperous wickedness, from whom we would be
thought to have fled for conscience sake ; and in-
stead of a confident attending and waiting God's
time to vindicate himself and us (for if our suffer-
ings proceeded from those grounds and principles
we pretend, it were so much his own cause that we
should be sure of his vindication) we make excuses
for the little good we have done, and even renounce
it by professing to be sorry for 'it ; and that we
may be sure to find no check from our reason,
when we have prevailed with our conscience, we
corrupt and bribfe our understandings with fallacious
argumentations, and argue ourselves into a liking
of our Btapidity, as if we did nothing but what Qod
required at our hands; we say, God expects we
should help ourselves, and by natural means en-
devoured to remove from us those afflictions and
calamities jvhich the power of ill men has brought
upon us ; that God doth assist and bless those en-
deavours : on the other hand, if we sit still, and
without any industry of our own lools for super-
natural deliverance, we presume to put God to a
miracle, -which he will work for us, and that he
will- countenance our lethai^ic laziness. Having
by tliis argumentation brought ourselves to an ac-
tivity, Ave must then guide ourselves by what is pios-
sible, asd what is practicable, that is, by such ruleft
E 2
82 &ORD CLABBNDOlv'd ESSAVf.
and mediums ad they have Mt dowo, with tvhtom
our transactions m^st be admitted. When we are
then in any struts, which before onr setting ont we
'would not foresee, we have a maxim at hand to
curry us on. Of two evils, the least is to be chosen.
If we can prevent this mischief, which seems to nrs
Ipreater, thongh we are guilty of another trfakh
atems less, all is well : ei^pecially if our formil and
temporary and dissembled consent to this or tbltl iH
act, enaUes us or gives us a probable hope (wliieti
n a flattery we much delight ourselves, and are al-
ways furnished with) of undoing or reversing tho^
mischiefs, whidi for the present we are not, or
think ourselves not able to prevent. And hil^ng
thus spedously reduced the practice of Christianity
to the notions of civil prudence and worldly policy,
we insensibly run into all the guilt we have hitherto
with damage and loss avoided, and renounce all
the obligations of piety and religion by out <MHod«
aqpostacy It is true^ God "expects we should per-
form all OB our parts that H lawful to be donre'il^
our own behoof; but when we have done that, he
will fasve us rely on him for our deliverance, how
fiftant soever it seems from «g, rather than at-
teaft to deliver oursetfei by any means not agree-
aUe te hia precise pleasure. Neither ean tlTet^ be
aa> stupid ii reliance upon a miracle, as th«l God
aboidd suffer us to preserve or redeem oursciTes by
ill and crooiied arts, and eontrtbute his blesMngs
upon such a preservation ; which wobM be Move
ndraeulousy than what seema to thenr most wiMii-
derM. There cannot be a more mischievous po-
aitiom than that we should be ttlwaya doing, ak
vrttyBeBdean>ud>irtoMr(MiM0?ei. NedMlthMli
CV PATIBirCS IN AOTVBAITV, 89
}mt bis way iti a dark night, and all the marlu hy
i^hi<^ he should goide himself, and know whether
he he in the way or not, cannot do so wisely M lo
sit stUl till the morning; especially if he Urayel
upon such uneven ground and precipices, that the
least mistake in footing may prove fatal to him :
and it will be the same in our other journey ; i/ we
are benighted in our understandings, and so no
path to tread in but wheire thorns and briars and
^akes are in oor way, and where the least de»
viation from the right track will lead us Into la-
iiyrioths, irom whence we cannot be safely disen-
tangled, it will become us, how bleak and stormy
ooev^ the niisbt is, how grievous and pressing so*
ever our adversity is, to have patience till the light'
appears, tiiat we may have a full prospect of o«r
way, and of all that lies in our way. if the madloe
and power of enanies oppress us, and drive us to
those exigents^ that there appears to us no expe*
dient to avoid utter rain, but submitting and con-
earring with their wickedness, we ought to betie ve
that either Go4 will convert their hearts, or find
some other as extraordinary way to deliver us;
and if he does not, that then our ruin is necessary,
wd that he will make it more happy to ns than osr
deliverance would be. We have no such liberty
hit us to choose one evil, under pretence that we
avoid a greater by so dmng. It may be a good
rule m matter of damage and inconvenience ; bnt
that which in itself is sim^^y evil, mast not he con«>
sented to under any extenuation or excuse ; and
the projject of doing (pood, or redeeming the ill we
have done, by such concessions, is more vain, more
myttsttfiaUe. We are so £ur frum any warrant &>r
84 LOSD^ clarendon's essays.
those VBdertakin^, that we have an infallible text,
^' That we*are not to do evil that good may come
of it ;" we ought not to presume that God will gke
ns time and opportunity to do it, and then the In-
tention of doing well will he uo good^seuse fcn't^e
ill we have actually committed ; neither have we
reason to be confident that we shall have the virill
to'do it, if we have the opportunity ; since every
transgression, so deliberated and resolved on, leaves
the mind vitiated and less inclined to good ; aud
there is such a bashfulness naturally attends on
guilt, that we have not afterwards the same alacrity
to do well, and grow ashamed and afraid of that
conversation, without which it will not be possible
for us to do that good. It will be said, our not
concurring in this particular act, may ruin us, bnt
not hinder the act from being done ; and ther^ore
that it- is too vain an affectation of ^our ruin to op-
pose that so fruitlessly : and this consideration and
objection, I fear, hath prevailed over too many to
submit to that which they have long opposed, as not '
agreeable to their understandings and conscience;
that they have done their parts, opposed it as long
as they were able ; that it shall be done whether
they will or no ; and that it is only in their power
to perish with what they would preserve, but not
to preserve it b/ perishing ; and therefore, that
they may for their own preservation join in the do-
ing that, or consenting to it, which will be done in
spite* of any resistance they can mal^e. This is said
in the business of the church : it is actually op^
pressed ; the government of it actually and re-
medilessly altered ; nothing that I can say or da
can preserve it ; aud that the question is not, wbe«
L
: OF PtftnClfCS IN ADVERSITY. 85
tber I wohM desire to preserve both church aod
kiiifilem, but whether, when there can be one, and
'tHit one preserved, I Mrill lose that becanse I cannot
keep both. But these arguments cannot' prevail
ymth a conscience informed and guided aright. If
my religion oblige me to do my duty no longer than
conveniently I might, and that when wants and
necessities and dangers pressed upon me, I might
recede and yield to what I believe wicked or un>
lawful, I had no more to do, but to make that ne-
cessity and danger evident to the world for my ex-
cuse. But no union and consent in wickedness can
make my guilt the less ; and if nothing I can do can
preserve the church, it is in my power to preserve
my own innocence, and to have no hand in its de-
struction; and I ought to value that innocence
above all the conveniences and benefits my sub-
mission can bring to me. And I must confess, I
wantiogic to prove to myself, that it maybe lawfbl
for me to do that to recover or redeem my fortune,
tvhich was not lawful for me to do to preserve it ;
or that after I have borne great afflictions and ca-
lamities; I may conscientiously consent to that,
which, if I could have done, I might havd prevented
all those calamities. No man is so insignificant as
that he can be sure his example can do no hurt.
There is naturally such a submission of the undei*-
standing, as many do in truth think that lawful to
be done which they see another do, of whose judg-
ment and • integrity they have a great opinion ; so
that my example may work upon others to do what
no other temptation or suffering jzould induce them
to ; nay, it may not only increase the number" of
the guilty, but confirm those, who, out of their ro*
86 UORO CLAltB|iDON'$ E6SAY8.
Tei^nce to my carriage and consimcf, beg^n to
repent the ill they had done; and whosoever is
truly repenting, thinks at the same time of repiar-
Ing. I doubt many men in these ill times hsve
found themselves unhappily engaged In a partner-
ship of mischief/ before they apprehended they
were out of the right w&y> by seriously delieTing
what this man said (whose learning smd knowledge
was confessedly eminen^) to be law, and isiplidtly
ccmcluding what another did (whose repntation lor
honesty and wisdom was as general) to be just and
prudent ; and I pray God, the faults of those misled
men may not be imputed to the other, who ha?e
weight enough of their own, and their rery know-
ledge and honesty increase their damnfttioQ. ** If
thou faint in the day of adversity, thy streogtili is
small," says Solomon^ Prov. x»v. JiO. " Sidespera-
veris lassus," says the vulgar Latin; if being we^iry
or £^nt, thou despair, .thy strength is small ; it
^ws thou hast done weU out of design, and in
expectation of prospering by it; and being dis-
ap|>Ointed, thou even repentest the having done thy
duty : for thy strength and courage being grounded
only on policy, it mult needs be small ; whereas.
If it had been grounded on conscience and piety to-
wards God, thou cottldest never despair of bis as-
Mstance and protection. Treraellius renders that
text more severely, - ^ Si remisse te geras tempore
angustiae, angusta erit virtus tua ;" If thou art less
vigorous in the time of trouble, thy virtue is not
virtue, but a narrow slight disposition to good, ne-
ver grown into a habit. " In the day of prosperity
t)e jtyful, but in the day of adversity consider,"
«»y8 the preacher. Tremellius renders it, ** Tempore
or PATIENCB llf ADYBK8ITT. 87
aatem mali vtere ;" Uae the time of trouble, cm*
ploy it so that thon raayest be the better for it, and
thac others may be the better by thy. deportment.
It was observed in the primitiTe time, that there
were more men converted to Christiauity by the
death of every martyr, than by all their sermons
and actions of .their life; and thence itwasssdd,
" Sanguis martymm est semen ecclesis;" Not only
that the confinnation of their doctrine with their '
blood perstiaded many that it was the truth for
which many were so ready to pour om their blood,
but thai their demeanour at their death, their great
courage and patience, and contempt of tortures and
p^n, made many believe that there was d satis*
faction and pleasure and joy in those opinions,
which was so much superioj: and above the agony ^
and pain of death, that a mind refreshed with the
one, preserved the body from the sense and feeling
of the other; insomuch, as the prosecutors them-
selves, who could not be moved with the orations
and sermons and disputations Of the prisoners, were
converted by beholding them at the stake. And we
oftentimes see passionate and violent men, whose
animosities and reVenge no charity or Christian pre-
cepts c<fnld suppress and extinguish, so astonished
with the brave and constant carriage of their iul-
versaries in their afflictions, which have been un-
justly brought upon them by the other, that their
very reverence to their sufferings have begot a re-
morse in them, and a reparation of their wrongs :
nay, we often see ill men, who have justly fallen
under heavy calamities, beh&ve themselves so vrell
under them, that all prejudice hath been ;thereby i
reconciled toward then!. To conclude, wouldM
86 LORD clarendon's ESSAYS.
thou convert' thy adversary to an admiration and
value aud affection to thee, to a true sense of the
wrong-he hath done thee, there is no such way, as
by^ letting him see by thy firm and cheerful sub-
mitting to adversity, that thou hast a peace about
thee of which thou canst not be robbed by him, and
of which in all his power he is not possessed. If
his heart be so hardened, and his conscience seared j
that thou canst this way make no impression on
him toward his conversiofk, thou shalt however more
perplexand grieve and torment his mind with envy
of thy virtue, than he can thine with all his in-
solence and oppression. } v
X. OF CONTEMPT OF DEATH, AND THE BEST
PROVIDING FOR IT.
Montpellier, 16C9.
'' O Death, how bitter is the remembrance of
thee to a man that liveth at rest in his. possessions^
and to the man that hath nothing to vex him, and
thM hath prosperity in all things ; yea, unto him
tliat is yet able to receive meat : O Death, accept-
able is thy sentence to the needy, and unto him
whose strength faileth, that is now in the last age,
and is vexed with all things, and to him that des-
paireth, and hath lost patience ;" was the reflection
of the son of Sirach, upon the several affections
and humours and contingencies in the life of man.
(xU. i, 2.) But without doubt, the very prosperous
mt^n, who seems to be most at ease, and with'oiU
any visible outward vexation, is as weary very fre^
quently of life (for satiety of; all things natundly
«r COMTfiMPT or 1>EATiU 99
produces a satieCy of life itself,) as the most mUer-
able man, whose appetite of life seems even by this
obeerration to ooiitiBue as loog as his appetite of
meat ; for as long as he is able to receive meat, the
lanembrance of death is bitter to him. The phi-
losophers who most undervalued life and most con^
temncd death, and thought it worthy a serious
meiKtatlon and recoilection, ** Utrum commodins
sity vel mortem tramdre ad nos, vel nos ad eam,"
wfaetiiier we should stay till death calls upon ns, or
we eall upon it ; and beliet^ed that it was the greatest
obligation that Providence had laid upon mankind,
'* Quod unum introitum nobis ad vitam dedit, eatus
ranltoe ;" and that it was therefore a very foolish
thiog to eomplatn of life, when they may determine
it when they will : " Hoc est unuioD, cur quod de
vit4 Bon possimus queri ; neminem tenet ;'* they
may choose whether they will live or no : and though
men' were obliged to make their lives conformable
to the good examples oi other men, in the manner
of their death th^ were only to please themselves,
'^ Optima est quae placet ;" yet there was a great
diflerence in this ' point between the philosopheif
themselves; and many of them held it very un-
lawfal, and a great wickedness, ibr any man to offer
violeaoeto himself, and to deprive himself of his own
Hfie, and *' Exspectandum esse exitnm qucm natura
decrent :" and surely, excluding all other con.
siderations, there seems to be more fortitude and
ooenige In dadog to live miserably, and to undergo
those assaults which that life i's liable to, tlian in
preventing and redeeming himself from it by a snd^
den voluntary death ; and the other party, which
most ^sliked and professed against this restraint^
90 tORD CI.AREND<»('S ESSAYS.
as the contradtction of that iibdrty in which inau
was born, as very few of them in their practice
parted voluntarily with their liyes, so in their dis-
courses they kept the balance equal ; and as they,
would not have their disciples too much in love
vnih life, to set too high and too great a value upon
it, so they would by no means suffer them to con-
teihn, much less hate, it ; '' Ne uimis amemus vi-
tam, et ne uimis oderimus •" they had so many
cautions and hesitations and distinctions about the
abandoning of life, that ^ man may see that death
was no pleasant prospect to them. He who would
kill himself ought to do it with deliberation and
decency, ** Non fiigere debet e vitd, sed exire;" and
above all, that *' libido moriendi " was abominable,
it must not be a dislike of life, but a satiety in it,
that disposed them to part with it. The truth is,
though they could have no-farther reflections in this
disquisition, than were suggested to them by a full
consideration of the law of nature,^ and the obliga-
tions thereof, >and could not consider it as a thing
impious in itself as it related to heaven and hell,
yet the difference that was in their view was very
great between being and not being, and their little
or no comprehension what was done after death,
or whether any thing succeeded or no, that many
of them from thence valued life the more, and some
of them the less.
The best Christians need not be ashamed to
sharpen, to raise their own contemplations and de-
votions, by their reflection upon the discourse of
the heathen philosophers ; but they may be ashamed
if from those reflections their piety be not in-
deed both instructed apd exalted: and if their
OF CONTEMPT OF DEATH. 91
mere' reason coald raise- and incite them to,8o great
a reverence for virtue, and so solicitous a pursuit
of ity we may well blush if our very reason, so
much informed by them^ be not at least equal to
theirs ; and being endowed and strengthened with
clear notions of religion, it doth not carry us higher
than they were able to moimt, and to a perfection
they were not' able to ascend to. We may learn
from thenTto undervalue life so much, as not affect
it above the innocence of living or living innocently ;
we may so far learn from them to contemn death,
as not to avoid it with, the guilt or infamy of living.
But then the consideration of heaven and hell, the
reward and punishment which will inevitably at-
tend our living and dying well or ill, will both raise
and fix our thoughts of life and death in another
light than they were accustomed to; neither of
those Lands of Promise having been contained in
their map, or in any degree been exposed to their
prospect ; and nothing but the view of those land«-
marks can infuse into us a just esteem of life, and
a just apprehension of death. Christianity then
doth neither oblige us not to love life, or not to
fear death, but to love life so little, that we
may fear death the less. Nothing can so well pre-
pare us for it, as a continual thinking upon it ;
and our very reason methinks should keep us think-
ing of that which we know must come, and cannot
know when ; and therefore the being much sur-
prised with the approach of it is as well a discredit
to our reason as to our religion ; and beyond an
humble and contented expectation of it religion re-
quires not from us : It being impossible for any
mm who is bound to pay money upon demand, not
92 LOED clarendon's SSBAYS.
to think of having the monejr ready against it is de-
manded; nor doth any man resolve to make a
joaniey, without providing a viaticum for that jour-
ney ; and this preparation will serve onr torn ; that
** libido moriendi" is noinjanctionof Christianity ;
and we know in the primitive times, that' as great
pains were taken to remove those fears and appre**
hensions oat of the hearts of Christians, which
terrified them oat of their religion, by "presenting
to them the great reward and joy and pleasure
which they were sure to be possessed of who died
for their religion; so there was no less to restrain
them from being transported with such a zeal, as
mado tliem> out of the affectation of martyrdom, to
call for it, by finding out and reproaching the
judges, 4ind declaring their faith unasked, that
Shqr might be put to death ; to be contented to die
when they could not honestly avoid it, was the true
martyrdom. We need not seek death out, it will
oome in its due time : and if we then conform de-
cently to its summons, we have done what is ex-
pected from us. There are so many commendable
and worthy ends for which we may desire to live,
that we may very lawfully desire that our death
may be deferred. St. Paul himself, who had been
so near heaven that he was not sure that he had
not been there, was put to a stand, and corrected
his impatience to be there again, with the con-
sideration of the good he might do by living and
ocmtinuing in this world ; <' I am in a stnut be^
twUt two, having a desire to depart and to be with
Christ, which is far better : nevertheless, to abide
in the .fiesh is more needful for you,*' Phil. i. 33,
24. He knew well his own plaee there which was
OF CONTIBMFT OF DBATIf. . M
referred for him, but he knew as Well that the
longer his jotiniey thither was deferred, he ahooM
have the more compaby there ; and this made hit
choice of life, eren upon the comparisoa, very war^
rantable. Men may rery pionsly desire to hwe, to
comply with the very obligation of nature in che<-
riahing their wives and bringing np their children,
and to enjoy the blessings of both : and that fat
may contribute to the peace and happlneaa and
prosperity of his country, he may heartily pray not
to die. Length of days is a particular blening
Ood Touchsafes to those he favours most, tm gtving
them thereby both a task and opportunity to do
the more good. They who are most weary of IHe,
and yet are most UQwilUng to die, are such who
iiiive lived to no purpose ; who have rather breathed
than lived. They who pretend to the apostle's
ecstasy, and to desire a dissolution from a religions
nauseating the folly stod wickedness of this world,
and out of a devout contemplatioh of the joys of
Viaaven^ admibister too much cause of doubting,
that they seem to triumph over nature more than
they have cause, and that they had rather live tiU
the* next year than die in this. He who believes
the world not v^orthy of him, may in truth be
thought not worthy of the world. If men are not
willing to be deprived of their fortunes and pre-
ferments a^d liberty, which are but the ordinary
perquisites of life, they may very justifiably be 00^
willing to be deprived; of fife itself, upon which
those conveniences depend ; and death is accom-
panied with many things, which we are not ol>liged
solicitously to covet. We are well prepared for it.
94 LORD clarendon's ESSAYS.
wh^D by continual thinking upon it we are so pre
pared, as not to be in any degree terrified with the
approach of it, and at the resigning our life into his
hands who gave it ; and a temper beyond this is
rather to be imagined than attained, by any of
those rules of understanding which accompany a
man that is in good health of body and mind ; and
the -sickness and infirmity of either is more like to
amaze and corrupt the judgment, than to elevate
and inspire it with any rational, transcendent, and
practical speculations. The best counsel is to pre-
pare the mind by still thinking of it, " Illis gravis
est, qnibus est repentina, facile eam sustinet qui
semper exspectat.'* No doubt it must exceedingly
disorder all their faculties, who cannot endure the
mention of it, and do sottishly believe (for many
such sots there are) that they shall die the^ooner,
'if they do any of those things which dying people
used to do, and which nobody ought to defer till
that season : and there cannot be a better expedient
to enable men to pass that time with courage and
moderate cheerfulness, than so to have dispatched
and settled all the business of the world when a
maa is in health, that he may be vacant, when sick-
ness comes, from all other thoughts but such as
are fit to be the companions of death, and from all
other business but dying ; which, as it puts an end
in a moment to all that is mortal, so it requires the
operation of more than is mortal to make that last
moment agreeable and happy.
OF FRIENDSHIP. 95
' •
XI. OF FRIENDSHIP.
. Montpellier, 1670.
Friendship must have some extraordinary ex-
cellence in it, when the great philosopher as wril
as hest orator commends, it to ns to prefer l>efore
all things in the world; " Utamicitlam omnibus
rebus hnmanis anteponatis :*' and it must be very
precious, when it was the circumstance that made
David's highest affliction most intolerable, that his
lover and his friend was put from him ; and there
could be no aggravation of the misery he endured,
when his own familiar friend, in whom he trusted,
was turned against him. This heroical virtue is
pretended to by all, but understood or practised
by very few, which needs no other manifestation,
than that the choleric person thinks it an obligation
upon his friend to assist him in a murder ; the un-
thrifty and licentious person expects that friend-,
ship should oblige him who pretends to love him,
to waste all his estate in riots and excesses, by be-
coming bound for him, and- so liable to pay those
debts which his pride and vanity contract. In a
word, there is nothing that the most unreasonable
faction, or the most unlawful.combination and con-
spiracy, can be applied to compass, which is not
thought by those who should govern the world to be
the proper and necessary office of friendship ; and
that the laws of friendship are extremely violated
and broken, if it doth not engage in the perform-
ance of all those offices, how unjust and unworthy
soever. And thus the sacred name of friendship,
and aH the generous duties which result from .it>
96 LORD CLARBNDON'S BS8AT0W
are dishonoured and discredtted, as if the j oonld be
applied to the propagation of vice, or to the jsup-
port of actions inconsistent with discretion and
honesty. The son of Sirach had no snch imagina-
tion, when he pronounces, that *' a faithful friend
is the medicine of life, and they that fear tlie Lord
shall find him :" if be be a gift that God bestows
upon them who fear him, they will not lose both
the gift and the giver upon vile and unworthy en*
(doyments. Let us therefore, lest this precious
blessed composition l>e driven out of the world, by
the falsehood and nolence of those who pretend to
adore it, or withdraw itself from manliind, beouise
there are so few breasts prepared to receive and
entertain it, in the first place, examine what in
truth friendship is ; Vhat are the obligations of it ;
.and what persons, by the excellence or comiptioa
of tbeit natures, are capable or incapable of bei^ig
possessed of it, and receiving the effi^cts of it« It
may be, it is easier to describe, as most men have
done who have writ of it, than to define friendship {
yet I know not why it may not rightly be dciiaod to
be, an union between just and good men, in their
joint interest and concernment, and for the. ad-
vancement thereof : for it hath always been con-
sented to, that there can be no friend.Hhip bat be*
tween good men, liecause friendship can never be
severed from justice; and consequently can never
l»c applied to corrupt ends. It is the first law of
friendship, if we believe Tully, who saw as far into
it as any man since, **utneque rogeinus res tarpes,
nee fadamifs rogati :" which puts ^n end to aU
their endeavours, who would dnw any corrupted
liqaor from so pure a fountain. ^ Friendahip neither
OF TttiEKbsnfp. 97
requires nor consents to any thing that is not pnre
and sineere ; they who introdnce the least spot or
crooked line into the draught and poitraiture of
frieodsf^ip, destroy all its heanty, and render it so
deformed, that it cannot he known. Let ns then
«9a«iine, from the integrity of this definition and
iasUCutidii, what the obligations of it are, and what
ftiends are bound- nnder that seal to do or suffer
for one another.
1* The first and principal obligation is, to assist
each other with their counsel and advice ; and be-
cause tho greatest cement that holds and keeps
them together, is the opinion they have of each
other's virtue, they are to watch as carefiiUy as is
possible that neither of them swerve from the strict
rales thereof; and if the least propensity towards
it he discovered, to apply admonition and counsel
and reprehension to prevent a lapse. He who sees
his friend do dmiss, commit a trespass upon his ho-
nour or upon his conscience, do that which he were
better not do, or do that which he ought not to do^
and doth not tell him of it, do all he can to reform
him, faath broken the laws of friendship ; since
there Is no one obligation to be named with it ; so
that It may be said to l)e so much the sole use of
friendship, that where that fails, the performance
of all other offices is to no purpose ; and it may be
«AMerved, that few men have ever fallen into any
signal misfortune, at least not been lost in it, who
have ever been possessed of a true friend, except it
be IB a time When virtue is a crime. Counsel and
reprehension was a duty of the text in the Levitical
law ; ** Thou shalt in any wise rebuke thy neigh-
iNMiry and not emtkr sin upon him," {Ijcv, idx. 17.)
v
98 LORD clarendon's B68AY8.
and Mr. Selden tell us of a Rabbi, that tboagbt it
ope of the principal causes of the destruction of
Jerusalem, because they had left off reproving one
another, *' Non ezcisa fuisset lerosolima, nisi qno^
niam alter alterum non coarguebat ;" and there is
no doubt, the not exercising this essential part of
friendship with that sincerity and plainness it ought
to be, hath been, and is, the occasion of infinite
. mischief, and hath upon the 'matter annihilated
friendship, and brought it under the reproach of
being a pander, and prostituted to all the^yile offices
- of compliance with ihe infirmities and vices of the
person it regards. It is thought to be a necessary
office pf friendship, to conceal the faults of a frienci,
and make them be thought much less than they are ;
and it is so : every man ought to be very tender of
the reputation of one he loves, and to labour that
he may be well thought of; that is his duty vrith re-
ference to others : but he is neither to lessen or con>
ceal it to himself, who can best provide for his re-
putation, by giving no cause for aspersion ; and he,
who in such cases gives not good counsel to his
friend, -betrays him.
2. The second office of friendship is, to assist the
interest and pretence of his friend with the utmost
power he hath, and with more solicitude than, if it
were his own, as in truth it is ; but then Tully's
rule is excellent, " Taotum cuique tribnendnm est,
primmn quantum ipse efficere possis, delude quan-
tum quem diligas atque adjuves possit sustinere ;"
men are not willing to have any limits put to their
desires, but think their friends bound to help them
to any thing they think themselves fit for. But
friendship justly considers what in truth they are.
OF FRIENDSHIP. 99
^Otwhat they think themselves fit for; quantum
posstaU sustinere : friendship may be deceived, and
overvalue the strength and capacity of his friend,
think that he can sustain more than indeed his
parts are equal to ; but friendship is not so blind,
as not to discern a total unfitness, an absolute in«
capadty, and can never be engaged to promote such
a subject. It can never prefer a man to be a Judge,
who knows-nothing of the.law ; nor to be a general^
who was never a soldier. Promotions, in which th«
public are concerned, must not be assigned by the
excess of private affections ; which, though possi*
hly they may choose the less fit, must never be so
seduced as not to be sure there is a competent fit-
■uesa in the person they make choice of : otherwise
iriendship, that is compounded of justice, wduld
be unjust to the public, out of private kindness
towards particular persons ; which is the highest
injustice imaginable, of which friendship is not
capable.
3. The third duty of fric^ndshfp is entire confi-
dence and communication, without which faithful
counsel the just tribute of friendship can never be
given ; and therefore reservation in friendship is
like concealment in confession, which makes the
absolution void, as the other doth the counsel of no
afGsd, Seneca's advice is excellent, "Din cogita
an tibi in amicitiam aliquis reciptendus sit :" It is
want of this deliberation, this long thinking whe*
ther such a man be capable of friendship, and whe-^
ther thou thyself art fit for it, that brings so much
scandal upon it, makes friendships of a day, or ra-
ther miscalls every short acquaintance, any light
conversationy by the title of friendship ; of which
100 LORD CLARENDON'S ESSAYS.
very many of those are incapable, who are fit enoagk
for aeqaaintance, and commendable enough in con-
yersatlon. When thon hast considered this well,
which thon canst do ^^thont considering it long ;
turn placuerit fieri y if thou resolvest that he is fit for
thy friendship, toie ilium pectore admitie, receive
him into thy bosom ; let him be possessed of all thy
purposes, adl thy thoughts ; to conceal any thing
from him now is an affront, and a disavowing him
for thy friend. It is the reason the Roman chnich
gives, why they define the reservation and eonoeal-
ment of any sin, or circumstance of it, in confession
of it, to be sacrilege, because it defrauds God of
somewhat that was due to him from the pemtent ;
and by the same reason, the not entirely communi-
cating all thon linowest and all thou thinkest is a
lay sacrilege, a retaining somewhat that is his due
by the dedication of friendship : and without this
sincere communication, the principal use of friend-
ship is abated ancf withheld, and the true rirtue
thereof undiscovered, and the comfort that at-
tends it.
The fourth obligation in friendship is constancy,
and continuing firm to the laws and obligations of
it. Friendship is so much more a sacrament than
marriage is, that in many cases a friend is more to
he trusted and relied upon than the wife of his bo-
som ; and so is not to be cast off or dismissed, but
upon the most discovered and notorious transgres-
mons ; and even then there will remain some marks,
yea and obligations, which can never be razed out
or cancelled. Scipio had never patience so much as
to hear that proposition of Bias the philosopher
prononncedA ** Ita amare oportere ut aHqnandd
OF IPRIENDSHIP. lt)l
esset oflunis/* tha( a mao was to lore his friend in
snch a manner, that he might hate him likewise if
there were an occasion; which indeed was a bar-*
barons advice of a rade Stoic, whose profession wa«
not to appear like other men* It is possible that a
iiiend may fall so. £Eur from the laws of firtue and
jnstlce, and commit such crimes and offences, that^
like vi^ting the integrity of the marriage-bed, may
cause a separation even to the dissolution of friend*
ship; but it is not possible for a friend to think he
wU] do so till be hath done it notoriously : and even
after that time, though the communication which
constituted the friendship Be interrupted, there re^
mains still some inclination ; and he thinks it just
to pay such a penalty for the error and unskilfuluesr
of his election^, that he hath still kindness and pity,
and is never heard to. load his divorced friend with
reproaches and severe censures; it is grief enough
not to speak of it at all, but he can never be pro^
voked to speak bitterly of him ; ,the grateful me4-
mory of the past intercourse, and of some virtue
that was in the object, will preserve him from that
indecency* There cannot be a greater manifcsta^
tion how falsely or weakly the common friendships
of the age are founded and entered into, than b]F
every day's observation of men, who profess friend*
ship this day to those against whom they declare
to-morrow the most mortal and implacable hatred
and malice ; and blush not the next day to depress
the same man with all the imaginable marks of in-*
famy, whom the day before they extolled with all
the (.■ommendations and praises which humanity
is capable of: whei'eas,1u tr^th, natural modesty
should restrain men, who have been given to speak
102 LORD clarendon's ESSAYS.
too well of some mea» from speaking at all ill of the
same persons, that their iormer excess may be
thought to proceed from their ~abpndant charity,
not from the defect of their judgment. Solomon
thought friendship so sacred a tie, that nothing
but the discoyery of secrets, which is adultery in
marriage, could separate from it; and surely a
greater violation of friendship cannot be than snch
a discovery, and scarce any other guilt towards the
person of a friend can be equal to it. But friend-
ship may be broken and dissolved by faults commit-
ted against other persons, though of no immediate
relation to the friend himself. When men cease to
be of the same virtue they were, or professed and
seepied to be of, when that conjunction was en-
tered into : if they cease to be just and pious, and fall
into the practice of some notorious and scandalous
vice } friendship is of so delicate a temper, that
she thinks her own beauty impaired by those spots,
and herself abandoned by that fonl practice. If the
avowing a friendship for a corrupt and wicked per-
son he so scandalous, that the best men cannot bear
the reproach of it, such a departure from probity
and a good name will excuse and justify the others
withdrawing from that virtuous ceiation, so much
already abandoned by the impiety of the tf ans<*
gressor ; yet there will remain such a compassion
towards the person, which Is very consistent with
the detestation of the vice, that he shall receive
. all the offices of charity, kindness, and generosity,
which cannot but still spring from some root or
branch of the withered and decayed former friend-
ship, that can never be totally extinguished, though
the lustre be faded and the vigpur lost.
OF FRIENDSHIP. 103
Since, then, the temper and composition of friend-
ship itself is so delicate and spiritaal, that it admits
BO mere carnal infi^redients, and the obligations of
it are so inseparable and indispensable, we cannot
bat discern how many classes of men are utterly
nncapable of being admitted into that relation ;
or rather, how very few are worthy to be received
into the retinue of friendship, which all thie world
lays a claim to. The proud man can very hardly
act any part in friendship, since he reckons none
to be his friends but those who admire him ; and
thinks very few wise enough to administer advice
and counsel to him, nor will admits any man to
have the authority of reprehension, without which
friendship cannot subsist. The choleric, angry,
knpatieut man can be very little delighted with it,
since he abhors nothing so much as contradiction ;
and friendship exercises no liberty more than that
of contradicting, finding fiiult with any thing that
is ampis, and is as obstinate in controuling as the
most stubl)om nature can be in transgressing. The
Mcentions and lustful person is so transported with
those passions which he calls love, that he abhors
nothing so much as the name of friendship ; which
he knows would be always throwing water upon
that fire which he, wishes should still inflame him,
and endeavouring to extinguish all those appetites,
the satisfying whereof gives him all the pleasure he
enjoys in, life. And, lastly, to the covetous, unjust,
and ambitious person, nothing can be so uneasy, so
grievous, and so odious, as inendship ; which af-
fronts all thdr desires and pursuits with rude dis-
courses of the wealth of contentedness, of the fame
jof integrity, and of the state and glory of humility.
J
1(^4 . LORD GLARBNOON's BSSAYS.
and would persuade them to make diemflettes
happy, by renouucing all those things which they
care for. There being then such an incoagmUy
and nnaptness in these several classes of men, whidi
comprehend so large a part of mankind, to receive
and give entertainment to this transcendent virtue,
which: is the ornament of life, that friendship
seems to be reserved, only for those, who, by being
already persons of that rare perfection and recti-
tude, can receive least benefit by it, and so is an
impertinent^ cordial prepared only for their use who
eiyoy excellent health, and is not to be applied to
the weak, sick, or indisposed, for their recovery ot
preservation ; there is no doubt there must be at
least a disposition to virtue in all who would ei^
tertain, or be entertained in friendship : the seve*
ral vi^es mentioned before, exalted into hs^lnts,
liave more poison in them, than the antidote of
friendship . can expel or. delights to contend with ;
thei'e must be some declension of their vigour^
before they will permit the patient the leisure to
walk in the gentle and temperate air of any sober
and serious conversation. But as there is no such
perfection in nature, nor any such accomfdisliment
of manners^ no such quality and degree of life to
which friendship is not exceedingly useful, and
which doth not receive infinite benefit and advan-
tage ^y it and from it ; (and therefore if kings and
princes are incapable of it, by the sublime inequa-
lity of their persons with men of a lower rank, for
friendship does suppose some kind of equality, it is
such an allay to their transcendent happiness^ tha(
they shall do well, by art and condescension, ta
make themselves fit for that which nature hath tiot
6f Vfti^DSiiij^. HS
made ttaem ;) so it may hf degrees and fiiint apj.
proaclies be entertained by> and have operation^
npott, even those depraved affections and tempers^
vHiich seem most averse from, and incapable of tht
effects and offices of it.
FHendship is compounded of all those soft lagve-
^keatB vMdk Oft issiBiiate thcmsdves and Mtc
mmeaaSMf into the nature and temper of men i>f
the most different constitutions, as well as of those
strong and active spirits v^hich can malce their way
into perverse and obstinate dispositions; and l>e-
eaase discretion is always predominant in. it, it
worlts and prevails least apon fools. Wicked meii
are often reformed by it, weak men seldom. It
doth not fly in the face of the proud man, nor en*
deavonr to jostle him out of his way with nnseat-
sonable reprehensions; but watches fit occasions
to present his own vices and infirmities in the per-
sons of other men, and makes them appear ridicn-
loos, that be may fall out with them in himself. It
provokes not the angry man by peremptory con-
tradictions ; he understands the nature of the pas-
sioti, as well as of the person, too well, to endea-
vour to suppress or divert it with discourses when
it is in fury, but even complies and provokes it that
he may extinguish it: " Simnlabit iram^ nt tan-
qnam adjutor et doloris comes, plus anctoritatis in
eonsiliis habeat ;** a friend will px^etend td ha^ a
greater sense of- the indignity, thar he may be of
coonsel iu the revenge, and so will defer it till it
be too late to execute it, and tiU the passion is
burned out wi^ its own fire. Friendship will not
assault the lustful person with the commendation
of chastity; and will rather discourse of the ^-
F 2
10^ LORD eiMESDOVtS ES8AY8.
AIMsey and contempt that wiU acoompauy hini, than
^ the damnation that viU attend him ; it applies
pantiOB and lenitives to vice that is in rage and
flagrant, the fever pf which ninst be ip re^iission
before the sovereign remedies of conscience are to
tee administered. There is a weakness that contri-
butes to health ; and counsel must be as waril/ in-
creased as' diet, whilst there are dregs enough left
4)f the disease \o spoil the operation apd digestion.
Friendship hath the skill fund observation of the
bffst physician, the diligeuee and vigilance of the
lie^t nvirse, and the tenderness and patience of the
l^t mother, l^astly, it will not endeavour to .>^-
form those w)io are covetous, unjust, or ambitious,
by persuading them that poverty is to be preferred
before plenty ; that It is better to be oppressed than
to oppress } and that contempt is more to be af-
fected than honour. Friendship is neither obliged,
T^V i^liges itself, to such problepis $ but leaves it
lO those who satisfy themselves in speaking what
tjifiy ,think true, without carina whether it does
gfioda or whether any body believes theni or no.
Friendship may lose its labour, but it ;a very solir
l»itous that it may not ; and therefore applies such
cpnns^l^ as it may reasonably presume ynlH not be
caftt u^, though it may not carry away all thfs b«.
mour it is applied to. It ynH tell the covetoqs m^u,
that he may grf>w very rich, and yet spend part of
Ills wealth aa he gathers it, generously npo|» him-
Sf It, ^nd charitably upon others ; it will put l)im
in piu4 of Solomon's observation, that "There is
t^iat scattereth, and yet inpreaseth ; and thece is
l^at ipdth^^ldeth more than is |ueet, but it tendeth
to BP^rty^^' i^rpv. xi, 2i, ^n^ how ^ the %ppre-
Of FiiisKomnn M7
ii«iii)idn of tb&t \v1iich he most eiidealrosrs t^ snM
maf work upon him, depends mnch v^ioir tfae fbree
add power of friendship ; and it hath wrov^ H
gfeat cure, if it hath prevailed ^th him to mate
his money his servant, and to do the business of «
servant^ instead ot being a slave to his money/ It
is not to l>e expected, that all the precepts and i^
the example of the strongest friendship shall have
force enottgh to drive away all the malignity which
possesses these several distempered persons; it win
be very much, and a sufficient evifdenoe of the ^
^e indnence of friendship, if it prevails iHth the
prond man tobe less pi'oud, and to endure to be in
that company that doth not flatter him ; if it nudi da
the angry man so much ashamed, as to blush fttr
his impertinent rage, and though he cannol sup-
press it, yet to excuse it ; if he brings the lustftil
person to abhor unclean discourses, to livie catHe H
not cdUte, and to endeavour to conceal bis tAn,
though it tiaunet suppress it ; and if it can pelmiade
the covetous man to be less sordid towards himself^
though not \eM avaricious towards others^ it hath
done great offices, and sown seed that may grow
up to the destruction of many of the weeds wlfioh
are teft.. And it hath been often seen^ that many
of these vices have been wonderfully blastedi and
even Withet-ed away, by the discreet ca^tigation
of a friend ; and rarely known that they have eon-^
ttaiied long in their full rage and vigour^ when they
have been set upon or Undermined by skilful A'iend-'
ship.
But I cannot here sivoid being told, that here
ts ani excellent cordial provided for people in the'
plague^ to whom nobody hath the charity to admW
t08 laRD culrbndon's bssays.
Biiter it; that flitace friendfihip can only be betwear
good men, the Beveral iU qualities which possess
thbfie persons have made them incapable of it^ and
to cannot receive those offices from it; if the proud
and the angrj, the histfuly revengeihl, and awbi-
tiona person, be not capable of friendship, they ean
never receive benefit-by it. It is very true, there
cannot be a perfect entire friendship with men of
those depraved affections, who cannot perform the
tections of it ; there cannot be that confidence,
communication, and mutual concernment between
aadi persons, and those that are endowed with thai
lirtue and justice which is the foundation of friend-
-flhip: but men may receive the benefit and officea
M friendship who are neither "worthy nor capttble
of entering into the society and obligation of it, or
to return those offices they receiY-e. It bath so
much justice in it, that it is solicitous to relieve
atif body that is oppressed, though it hath pro*
eeeded f^om his own default ; and it hath so much
charity in it, that it is ready to give to whoever
wants, though it could choose a better object. It
is possible that a fast friendship -with a worthy
fittfaer may in such a degree descend to an unwor-
thy son, th^t it may extend itself in all the offices
towards him which friendship uses to produce;
though he can make no, proportionable return, nor,
it may be^ cares not for thsff exercise of it. It
is not impossible but that we may have contracted
friendship with men who then concealed thdr se-
cret vices, which would, if discovered, have ob^
stmcted the'contract ; or they may afterwards fall
into those vices, which caonot but dissolve it, inter*
Tupt that communication aad confidence which h
^ OF COUJiSSL AND CONVSRSATIOK. 109
the sod] of it : yet in ndther of tUwe cases,, we
mast not retire to such a distance, as not to have
the former obligation in oar view; we mast so fiir
separate as to ai^pear at the farthest distance fixm
their eorraptions, bat we mast retain sdll a tender
compassic^ for their persons, and still administer-
|o them all the comfort and all the counsel that
may restore them again to an entire ca|Mcity of oar
friendship ; and if that cannot be, to prosecute them
sttU with some effects of it, inflict upon ourselFes,
for oar .own OTcrsight and want of prudencQ, joore
patience and more application than we are bound
to use towards strangers'; in a word, friendship is
so ctiffusive, tharit will insinuate its effects to the
benefit of any who are in any degree capable of re-^
eeiving benefit from it.
XII. OF COUNSEL AND CONVERSATION*
MontpeUler, 1G70.
Counsel and conversation is a second education^
that improves all the virtue and Corrects all the
vice of the former, and of nature itself; and who*
soever hath the bleising to attain this benefit, and
understands the advantage of it, will be superior
to all the difficulties of this life, and cannot miss
his way to the next. Which'' is the more easy to
be belkved, by the contrary prospect, by the evi-^
dence of the incite mischief which the corrupt
Mid evil conversation the company of wiclced men
produces in the world, to the malting impressions
upon those who are not naturally ill inclined, but
by degrees wrought upon, first to laugh at chastity,
rellgidD, and virtue, and aU-virtnous^ men, and thei^
to hate and contemn them j so that it is a miraclb
of some magnitude for any one to have much Con-
versation with [Such people, to be often in that com-'
pany, and afterwards heartily to forsake them; >and
he ought to look upon himself ta a brand puOed
and snatched out of the fire by the omnipotent arm*
(tf God himself. I know not how it comes to pass^
but notorious it is, that men of depraved principles
and practice are much more active and solicitous
to make proselytes, and to corrupt others, thatt
pious and wise men are to reduce and convert ; air
if the devil's talent were more operative and pro-
duAtive, than that (which Ood entrusts in the hands
of hiiK children, which seems to be wrapped up In a
napkin without being employed i ** Prowardness
is in his heart, he deviseth mischief contlaaaliy, he
soweth discord," says Solomon of his wicked man,
(Prov. H, 14.) " Pravo coi^e architeCtatnr malum,"
as one translation renders it ; he doth not do mis-
chief by chance, or negligently, but deliberates how
he may do it with more success $ he builds it oom-
modiously and Tspeciously to the eye, that it may
invite men to inhabit it ) there is bo industry myr
art wanting to make it prosper, and t6 yield a good
harviest: whereas good men are content to enjoy
the peace and tranquillity of their own consciences $
are very strict in all tliey say or do ; and are se\'ere
examiners of their own actions^ that they may bo
correspobdent to their professions^ and take them-
^ves to be without any obligation to be inquisitive
into the actions of other men. Which, though it
be a good temper to restrain that unlawful curiosity
abd censoriousness, which would dispose us to be
v«mi5» towards ourselves, and severe cettsurers of
OF ^OjaSSWL Aim ^ONV^)U4TI0^. \U
tlie lotions of other men, in far from'^the comtt^*
oicative duty which we owe to oar brethren in ao
open imd friendly conversation. *' Whei^; thou arit
conrertedy strengthen thy brethren," was aninjnno-
tioB of our Savionr himself to St. Peter (Luke zxli.
28.) God bestows conversion and any other per
fectioBS upon us^ that we may convert and mend
other men ; charity is difinsive, and cares not what
it spends, so it enriches others. There are two
very erroneous opinions, which hinder and obstruct
those office^ which should flow from the perfeeti^ni^
of all men towards others *. the first, that it is the
office of the ministerti and preaehers to t^ach ali
nexi their duty to God, and to instruct them Ja
|he ways of a virtuovis and innocent conversation ;
the second, that men are generally little the better
for advlpe, and care not to receive it, except from
person^ who have some authority over them. For
tb« first, the preachers need all the help other men
can give them towards the reforming of men's man-
ners, without which they will be able tQ contribute
tmt very little to their faith ; and the chief reason
that their fiuth is not better, is, because their msm^
oera are so bad, which the preachers can very
hardly be informed of, nor easily take notice of
when they are informed; the second proceeds from
too ill an opinion of mankind, which is much more
tractable than it is thought to be, and hath an in-
ward reverence for that virtue it doth not practice ;
and there is too much reason to believe, tha^ vice
flourishes more by the negligence of those who are
enemies to it, than the cherishing it receives by
those who practise it ; and if the others laboured sof
much «8 they ought to ^o to prevent the growth
.112 LORD CLAReND<»»V S88AV8.
of it, to nip it in the bad before it be grown iiftpa-
dent, and placlciug it op by- the roots when it Is
grown so, by severe and sharp reprehension, the
vigour of.it would quickly decay; and nothing is
so frequent as cures of this kind by honest eonvena-
tion, which insinuates itself into the minds of men
insensibly, and by degrees gets authority, and even
a jurisdiction, over the hearts of the worst men:
the hearing* the^ ordinary discourses <tf tobSF antf
discreet men, the very belnif wiwre Acy tup^ mi
looking upoa Unasy wetiai great eiftets; *' Est ati-
fp&df 4«od ex mogno viro, vel taoente, profidas ;"•
ttm verf aspect of a venerable person, though fa^
says nothing, leaves an impression upon the mind
of any man who is not utterly abandoned to vide;
and men Of loose principles find another kind of
spirit of mirth, and it may be another kind of sharp-^
ness of wit, in innocent and virtuons conversation,'
that may have some condescension to make itself
delighted in, and thereupon care less for the com-
pany they have kept, and more for that they aie
fallen into. And it is a wonderful degree of reco-
very $ when men have these recollections, they tvill
quickly attain to the rest ; he that hath redeemed
himself ont of ill company, qr from taking delight
in it, is far advanced towards a perfect reformation!
, It was a very important circumspection that £pi-
enrus prescribed to his disciple, to be more careful
^ cum quibus edas aut bibis, quam quid edas au€
Ubis;" no diet can be so mischievous as-the com-
pany in which it is taken. And if the first corrup-
tion be not sucked in from the domestic manners, 8
little providence might secure men in their first
entrance into the world $ at least, if .parents took
u
OF COUNSEL AND CONVBR8ATION. 113
as much care to provide for their children's conver*
satloQ^ as they do for their clothes, and to procnra
a good friend for thend as a good tailor.
It is not looked upon as the business <rf convert
sation to mend each other, the fairness of it ratbev
consists in not offending; the propagating part is
not eoongh understood ; if it were, men "would take
more joy, and feel a greater inward conteht, in
making men good and pious and wise, than in any:
other kind of generation : which are hut the vulgar
acts of nature $ but the mending and exalting the
soul is so near a new act of creation, that it illus*
trates it ; and this illustration God expects from
those whom he hath qualified for it» by giving then
parts above other men, virtuous and good disposi-*
tions^ and if he. adds eminency of place too, which
draws the eyes of men more upon them, and in»
clines them to submit to their advice and directions*
And it is no discharge of their duty to be innoceni
and entire themselves, if they do-not make others
so by their conversation as well as their examples
they are very good magistrates (and a common-
wealth prospers much the better for having such)
who are very strict and severe against offeoderSy
and retain men within their duties, by punishing
those who transgress; but they are much better
magistrates, who, by their communication and in-
structiony and any other condescension, can lessen
the number of delinquents ; which, without doubt,
is in every good man's power to do, according to
th^r several d^rees,- if they made it their business
(and better business they cannot have,) to inform '
thar friends and their ^neighbours before they
cQimnit fau^tSjand redsum them after they havet
114 LORD clarendon's ESSAYS. '
committed them by animadyersioDS and reprehen-
sions. The malignity of mkn*» nature is not so
violent and impetuous, as to 'hurry them at first,
and at once, into any sopreme and incorrigible love
Of wickedness : poor people begin first to be idle,
which brings want upon them, before they arrive
at the impndeoce of .stealing ; and if they were kt
Arst brought to be in love with industry, which is
as easily learned, and it may be in itself -as easy as
idleness, the other mischief would be never thought
of. The first ingredients into the most enormous
crimes, are ignorance, inoogitance, or some sadden
violent passion ; which a little care in a^charitable
neighbour might easily inform and reform, before
It grovra up into reliellion, or contempt of religion.
Every man ought to be a physician to him for
whose malady he hath a certain cure ; and there
is scarce a more infollible cure than counsel and
conversation, which hath often recovered the most
profligate persons^ and hath so seldom failed, that
an enormous man of dissplute and debauched man-
ners hath been rarely known, who hath lived In
frequent conversation with men of wisdom and un-
hiameable lives. But it will be said, that such peo-
ple win never like or endure that conversation. It
may be, like ill physicians, we may too soon de-
spair of the recovery of some patients^ and there-
fore leave them to desperate experiments : we are
too apt to look so superciliously upon the natural
levities and excesses of youth, as if they were not
worth t^e pains of conversion ; or that it would be
best wrought by necessities, contempt, or prisons :
either of which are very ill schools to reduce them
to vkrtue. Such men. will never decline the con-
. OF PROMISES. 115
venation of theif superiors, if they may be admitted
to it, though it may be they intend to langh at it ;
bnt by this, in an instant, they depart from the
pleasure of obscene and profane discourses, and
insensibly find an alteration in their nature, their
humour, and their manhers ; there being a soyereign
and a subtle spirit in the conversation of good and
wise men, that insinuates itself into corrupt men,
that though they Icnow not how it comes about,
they sensibly feel an amenchnent : " Non deprehen-
dent quemadmodnm aut quando, profnisse depre-
heodent;" they cannot tell how or when, but they
aresure they are ivstored. It is great pity that so
infiEdltble a medicine should be locked up by pceju*
dice or morosity.
• XIII. OF PROMISES*
MontpcUier, 1670. •
Promises was the ready money that was first
coined, and made current by the law of nature, to
support that society and commerce that was ne*
tessary for the comfort and security of mankiad ;
and they who have adulterated this pure and legi-
timate metal with an allay of distinctions and sub-
tle evasions, have introduced a counterfeit and per-
nicious coin, that destroys all the simplicity and
integrity of human conversation. For what obliga-
tions con ever be the earnest of faith and truth, if
promises may be violated ? The snperinducllon of
others for the corroboration and maintenance of
government had been much less necessary, if pro-
mises had still preserved their primitive vigour and
leputation J nor can' any thing be said for the non-
IKS LORD CLARBMOON'fl ESSAYS.
performaoce of a promise, which may not as^ resM
sonably be applied to the non-observation ot an
oath ; and in truth » men. have not been observed
to be much restrained by their oaths, who have
-not been punctual in their promises, the same sia->
cerity of nature being requisite to both. The phi-*
losopher went farther than his profession obliged
him, or in truth than it admitted, whea he would
not have the performance exacted, unless " omnia
essent eadem, qu» fuerint cum promitteres ;" and
the distinction was necessary, when he thought it
fit to avoid a promise he had made to a man that
appears to be an ill man, who seemed a very good
and wortliy person when he made this promise :
and a greater change could not be : yet he seemed
not over pleased with his own distinction, and
would rather comply with his promise, if it could
be done without much inconvenience. But too
many Christian casuists have gone much farther in
finding out many inventions and devices to evade
and elude the faith of promise, if there hath bepa
force or fraud, or^any other circumvention^ in the
contriving the promise and engagement; which
must dissolve all the contracts and bargains which
aie commonly made among men, who still contend
to be too hard for one another, that they may ad*
vance or lessen their commodity. And no doubt
the forming and countenancing those dispensations
hath introduced much improbity and tergivgrsation
into the nature and minds of men, which they were
not acquainted with whilst they had a due eonsi<(
deration of the sacredness of their word and pre-
mise. It is from the impiety of this doctrine, that
we run with that precipitation into promises and
or Pi^oMiSBS. 117
Ntlig, and think it jawfvl to promise that which we
know to be uoiawfnl to perfonn. What- in this but
to proclaim peijurjr to be lawful, at the .committing
whereof every Christian heart ought to tremble ;
or rather to declare that there is no snch sin, no
such thing as perjury? lliere is no question, no'
man ought to perform an unlawful, much less a
wicked oath or promise; but the wickedness of
executing it doth not absoWe any man from the
guilt and widtedness of swearing that he would
do it ; .he is peijured in not performing that which
be would be more peijured in performing; and
men who unwarily involve themselves in those lsd>y-
rintfas, cannot find the way out of them with inno-
cenee^ and seldom choose to do it with that which
IS next to it, hearty repentance; but devise new
expedients, which usually increase their crime and
their perplexity. Where nothing of the law of God
or some, manifest deduction from theuce doth oon-
tronl our promises, it is great pity that the mere
hainan law and policy of government should ab«
solve men from the. performance ; and a good con-
science will compel him to do that whom the law
will not compel, but suffer to evade for his own.
bene&«^ We have not that probity which nature
stated us in, if we do not <' c^stigare proddittendi
temeritatem," redeem the rashness and incogitance
of our promise, by submitting to the inceovenienct
and damage of performance.
. It i« one of the greatest arguments which makes
Maehiavel seem to prefer the government of a
commonwealth before that of monarchy (for be
doth but seem to do it^ how great a repubTicaii
ioevv^ ^ la thought to be,) because be says king*
m LORD CLAftEHDOll'0 feSSAYfl.
and pnnees are less direct in the observation o^
their promises and* contracts than republics are;-
and that -a little benefit and advantage dispoaesr
them to Isolate them, when no profit that can ac--
erne prevails npon the other to recede from the
obligation : which would be indeed an argument of
weight and importance, if it were true. Nor does
the instance he gives us in any degree prove his
assertion ; for it was not the justice of the senate
of Athens that refused the proposition made by
Tlien^stodes, for the destruction of the whoie fleet
of the rest of Greece, to whom it was never made,
but the particular exactness of Aristides, to whom
it was discovered by order of the sehate, that he
might consider it ; and he reported, that the pro-
position was indeed very profitable, but most rlis-
lionest, upon which the senate rejected it, withont
knowing more of it ; which, if they had done, it
is probable, by their, other practices, that they
might not so readily have declined it. Nor is the
instance he gives of Philip of Macedon other than
a general averment, withont stating the case : as
his adored republic of Rome never outlived that
infiunous judgment, that, when- a differehce be-
tween two of their neighbours- was by a joint con-
sent referred to their arbitrement, to whom a piece
of land in diflerence and dispute between them
should. belong, determined that it should belong to
ndther of tliem, but that they the republic of Rome
should enjoy it themselves, because it lay very con-
T^Qlent for them ; so that form of government hath
never since ndsed any monuments of their truth
and justice, in the observation of the promises and
contracts which they- have made.. Bat though his
' 07 PaOMISES. U^
tomparison and preference had no good foundation,
be had too much reason to observe, in the time in
which he livedo . how little account princes^ made
of. their word and promises, by the several and
Contradictory investitures which in a short time
had been given of the kingdom of Naples, which
Qverflowed all Italy with a deluge of blood, by the
inconstancy and tergiversation of Fei'dinand of Ar-
mgon, who swallowed up all the ather investitures ;
and afterwards, by the insatiable ambition and ani«
mofiity between Charles the Fifth and Francis the
First, when treaties and leagues were entered into,
that they might take breath when they were weary,
and with no other purpose than to watch to op«
(Mrtunity to break it to their advantage. This
indeed was too great a prostitution of the dignity
and faith of kings to the censure and reproach of
their subjects, who found themselves every day
under sentences and judgments for the breach of
their words and contracts, which they had not en-
tered into with half that solemnity, and that they
must be bouud to waste their estates, and I086 or
venture their lives in the maintenance and defenibe
of their prince's wilful and affected^ violation of
their word, promise, and oath, to satisfy their pride
oar their humour : and it may be, that easy indina-
tion to f^thlessness, in which God Almighty was
made a party and a property in all their contracts^
hath been a principal motive and cause of his heavy
> judgments upon those royal families ; of which one,
after a numerous issue, which might naturally have
lasted to the end of the world, hath been long sincd
a9 fully extinguished, that the name of Valois Js.
Jlofttlnany lawful line; and the other is so near
120 LORD clarendon's ESSAYS.
expired, that it hath not strength left to draw macli
fesu* from their neighbours or reverence itom their
subjects, as if they loolsed upon it as^ worn out and
forsalcing the world. How observable soever the
fate of those very great princes hatli.been, yet their
BQOcessors have taken little notice of it ; and though
their virtues (for they had both, transcendent prince-
ly qualities) have languished in imitation, their
vices have been propagated with great vigour : and
Christianity hath not a fitter scene for lamentation,
than the consideration how little account kings and
princes still, make of the faith they giv« to each
other, and upon how little or no provocation they
break it, upon the least temptation of their incon*
veniency, or only because they are able to do it
without controul or opposition : so that it is looked
upon/ as no crime in a king, which is infamy in a
gentleman ; as if because there is no tribunal be-
fore whiph they can be accused, they cannot there-
fore be guilty of peijury. But they should wisely
remember and foresee, that there is a high cowrt~
of justice before which they must inevitably appear,
where the peijury of princes will be so much more
severely punished than that of private men, by how
much it is always attended with a train of blood,
and rapine, and other ill consequences, which the
other is not guilty of.
^ XIV. OF UBERTY.
Non^peUter, 1670.
Liberty is the charm, which mutinous and sedi-
tious persons use, to pervert and corrupt the affec-
tions of weak and wilful people, and to lead them
OF UBEBTY. 121
into rebellioo agsdnst their princes and lawfal sn-
perion : *' £b ilia, qiiam ampe optistU, libertaSy'*
said ^C^tiUiiey when' he would draw the poor peo-
ple into a conspiraey agaikist the commoowealth.
And in that transpoartationj men are commonly so
weak and wilfal, that'theyinsenaiUy submit to con-
titlone of more restndot and compulsion, and in
troth to more and heavier penalties for the rindi*
eation of their liberty, than they were ever liable
to in the highest violation of their liberty of which
they complain, by how ranch the articles of war
are more severe" and hard to be observed, than the
strictest injunctions under any peaceable govern-
ment. However; no age hath been without dismal
and bloody examples of this fury, when the very
aoond. of liberty (which inay well be called a charm)
hath hurried those who would sacrifice to it, to do
and to suffer all the acts of tyranny imaginable^
and to make themselves slaves that they may be
free. ThereTis no one thing that the mind of man
amy lawfully desire and take delight in, that is less
understood and more iiatally mistaken than the
word liberty ; which though no man is so mad as
to say it consists in being absolved from all obliga-
tions, of law, which would give every man liberty
to destroy him; yet they do in truth think it to be
nothing else than not to be subject to those laws
which restrain them from doing somewhat they
kavjB a mind to do; so that whoever is carried
away upon that seditious invitation, hath set his
heart upon some liberty that he affects, a liberty for
revenge, a liberty for rapine, or the like : which, if
owned and avowed, would seduce very few; but
lieing concealed, every man gratifies himself with
o
122 LORD CLARENDON'S ESSAYS.
such an image of liberty as he worships, and so
ooncar together to overthrow that gofemment that
is incopvenient to them all, though disliked by very
few in one and the same respect; and therefarfi;
th^ strength of rebellion consists in the private
gloss which every man makes to himself upon the
dedared argument of it, not upon the reasons pub«
Ushed and avowed, how 'specious and popular so-
ever; and thence it comes to pass, that most re-
bellions expire in a general detestation of the first
promoters of them, by those who kept them com*:
pany in the prosecution, and discover their ends to.
be very different from their profession.
True and precious liberty, that is only to be
valued, is nothing else but that we may not be com-
pelled to do any thing that the law hath left in our
choice whether we will do or no; nor hindered
' from doing any thing we have a mind to do, and
which the law hath given, us liberty to do, if we
have a mind to it : and compulsion and force in
either of these cases, is an act of violence and in-
justice against our ri{^t, and ought to be repelled by
the sovereign power, and may be resisted so far.by
ourselves as the law permits. The law is the
staodard and the guardian .of, our liberty; it cir-
cumscribes and defends it; but to imagine liberty
without a law, is to imagine every man with his
sword in his hand, to destroy him who is weaker
than himself;, and that woilld be no pleasant pro-
aspect to those who cry out most for liberty. Those
men, of how great name and authority soever, who
first introduced that opinion, that nature produced
us in a state of war, and that order and government
was the effect of eKperieoce and contract, by wUch
OP LIBERTY. 133
man fttttreiidered the i^ght.he had hy nature, to
avoid that violence which every man might exercise
upon 'another, have been the authors of much mis-
<^]ef in the world,- by infusing Into the heaits of
mankind a wroog opinion of the institution of go-
vernment, and that they may lawfully vindicate
themselves from the 111 bargtuns that their an-
cestors made for that liberty which nature gave
them, and they oufjtit only to have rdeased their
own interest and what concerned themselves, but
that It hr most unreasonable and unjust that their
posteiity should be bound by their ill-made and un-
Akilfnl contracts: and- from this, resentment and
mnrmnr, war and rebeUi<m have arisen, which
comnaonly leave men under much worse condition
than their forefothers had subjected them to. Nor
is it strange that philosophers, who coqld imagine
no other way for the worid to be made, but by a
lucky convention and conjunction of atoms, nor
could, satisfy their own curiosity in any. rational
conjecture of the structure of man, or from what
omnipotency he could be formed or created ; I say,
it is no wonder, that men so much in the dark as-
to matter of fact, should conceive by the light of
their reason, that government did arise in that
method, and by those argumentations, which they
could best comprehend capable to produce suqh a
conformity. But that men, who are acquainted
with the serlptures, and profess to believe them ;
who thereby know the whole history of the creation,
and have thermn the most lively representations of
all the excesses and defects of nature ; who see the
order amd discipline and subjection prescribed to
mankind from his creation, by Him who created
134 LORD CLARKNBON'S ESSAYS.
hfan ; and that that discipline and solijecdcm "mn
AHiij^ied with till the world was grown very nn-
merons ; that we, after so clear inforanation of what
wtis KvJlj and in truth done and commaoded^
should resort to the £ancy and supposition of hea-
tlien philosophers for the intention of govermnent,
is very unreasonable, and hath exposed the peace
and quiet of kingdoms, the preservation wfaere(rfi»
the obligation of conscience and religion^ to the
wild imaginations of men, upon the ungrounded
eooceptions of the primitive foundation of snl^ec-
tkm and obedience, and to their licence to enervate
both, by their bold definitions and distinctions.
Becausie very much of the benefit of Christianity
Consisted in the liberty it gave manltind.from that
thraldom which it suffered under the law, and in
the manumission and deliverance from those ob.
servations and ceremonies, the aposUes took not
mote care in the institution of any part of it, than
that men might not be intoxicated 'with the plea-
sant taste of that liberty, or imagine that it ex-
tended to a lawlessness in their actions, well fore-
seeing, and being jealous lest their opinion of li-
berty might degenerate into licentiousness ; and
therefore they circumscribed it with all poauble
caution, that tliey might have the whole benefit to
tbemselves in abstaining from what was grievous
and burthensome.to them, not the presumption to
disturb other men : *' But talre heed lest by any
means this liberty of yours become a stumbfing*
block to them that are w^ak,** suth St. Paul,
(1 Cor. nil. 9.) Do not dissemble and give men
cause to believe, by accompanying them in what
they do, that thon dost intend as they do, and hast
OF UBSETY. 125
tlie aaip'e thoughts with them. ** Use not libertjr
for an occasion to the flesh," is an injunction of
the same apostle (Gal.T. 13.) How good a title
soerer yon have to liberty, he not exalted by it to
anger, and provoke a man, who (though by want
of nnderstanding) doth not think himself as free at
thon art : noi proportion of liberty will permit thee
to be uncharitable, much less to apply it to satisfy
thy ambition, or any other unlawfol affection. Of
all kiiid^ of affectation of liberty, to which the soul
of man lets itself loose, there is none ought to be
more carefully watched, and more strictly ex-
amined, than that which is so passionately pre-
tended to, and so ftiriously embraced, liberty of
conscience : other liberties which nature incUnes
and disposes us unto, how unwarrantable soever,
may with more excuse, if not with more innocence,
be indulged to, than that liberty which seems to
take its rise fh>m conscience : which, in truth, if
it be Intimate, is the dictate of Ood himself ; and
therefore men ought to tremble in imputing any
thing to result from Him, that leads them to the
direct breach of any of his commandments, indeed
that doth not restrain them from it. It is a very
severe limitation by St. James, '* So speak ye> and
so do, as they that shall be judged by the law of
liberty," (James ii. 12.) That liberty that will not
be judged by the law, is an unlawful lilierty ; and
men will find, if they are diligent in seeking, that
the law of Christ, which is the judge of Christian
Uberty, doth oblige all his followers to submit to
the laws of their lawful sovereigns which are not
directly, and to their knowledge, contradictory to
his own. Conscience is so pure a fountun, that no'
126 LORD clarenbon's essays.
polluted water can be drawn from thence; and
therefore St.. Peter pronounces a judgment upon
those, who, upon their being free, use their liberty .
for a cloak of maliciousness, cover their wicked
designs under the liberty of conscience, and bo
make God accessary to the iniquity he abhoiB.
XV. OF INDUSTRY.
MontpeUier, 1G70.
Industry \» the cordial that natura hath provided
to cure all its own infirmities and diseases, and to
supply all its defects ; the weapon to preserve and
defend us against all the strokes and assaults of
fortune ; it is that only that conducts us through
any noble enterprise to a noble end : what we ob-
tain without it is by chance ; what we obtain with
it is by virtue. It is very great pity that so power-
ful an instrument should be put into the hands of
wicked men, who thereby gain such infinite advao-
tages ; yet it cannot be denied but that it is a vir-
tue which ill men make use of to very ill purposes.
It was the first foundation of Jeri^oam's great-
ness : '* And Solomon seeing the young man that
he was industrious, he made him ruler over all the
charge of the house of Joseph," (1 Kings xi. 28.)
by which he got credit and authority tg deprive his
'soil of the greatest part of his dominions. There
is no art or science that is too difficult for industry
to attain to ; it is the gift of tongues, and makes a
man understood and valued in all countries, and by
all nations ; it is the philosopher's stone, that turns
all metals, and even stones, into gold, and suffers
OF INDUSTRY. 127
want to break into its dwellings; it is the north-
ivest passage, that brings the mecchant's ships as
soon to him as he ican desire : in a word, it con-
quers all enemies, and. makes fortune itself pay
contribution. . If this omnipotent engine were ap-
plied to all virtuous and worthy, purposes, it would
root out all vice from the world ; for the industry
of honest men is much more powerful than the in-
dnstry of the wicked, which prevails not so much
by its own activity, as by the remissness and supine
laziness of their unwary enemies. The beauty and
the brightness of it appear most powerfully to our
observation, by the view of the contempt and de-
formity of that which is most opposite to it, idle-
neiis ; which enfeebles and enervates the strength
of the soundest constitutions, shrinks and stupifies
the faculties of the most vigorous mind, and gives
all the destroying diseases to body and mind, with-
out the contribution from any other vice. Idleness is
the .sin and the punishment of beggars, and should
be detested by all noble persons, as a disease pcs-
tUehtial to their fortune and their honour.
I know not how it comes to pass, but the world
pays dear for the folly of it, that this transcendent
qualification of industry is looked upon only as an
assistant fit for vulgar spirits, to which nature hath
not been bountiful in the distribution of her store ;
as the refuge for dull and heavy men, who have
neither their conceptions nor apprehensions within
any distance, nor can arrive at any ordinary design
without much labour and toil, and many unneces-
sary revolvings, which men of sharp and pregnant
parts stand in.no need of, whose rich fancy presents
to them in a moment the view of all contingencies.
IM LORD clarendon's ESSAYS.
and all that occnrt to formid and elabot^tte moR
after all their sweat; that they view and surrey
a&d judge and execute, whilst the otherl^ are tor-
menting themselves with imagioatroiis of difficulty,
till aU opportQDities are lost; that it is aa affront
to the liberality of nature, and to the excelleal iiaa-
iities she hath bestowed upon them, to take paaaa
to find what they have about them, and to doubt
that which is most evident to them, because men
who have jnore dim lights cannot discern so £ar as
they : and by this haughty childishness they qnlddy
deprive themselves of the plentiful supplies wfaieii
nature hath given them, for want of nourishment
and recruits. If diligent and industrious men 19166
themselves, with very ordinary assistance from na*
ture, to a great and deserved height of repotatioD
and honour, by their solid acquired ^sdom and
confessed judgment, what nobie flights wovAd each
men make with equal industry who are likewise
liberally endowed with the advantages of nature !
And without that assistance, experience makes it
manifest unto us, that those early buddings, how
vigorous soever they appear, if they are neglected
and uncultivated by serious labour, they wither
and fade away without producing any thing that is
notable. TuUy's rule to his orator is as true in aU
conditioDS of life, *^ Quantum detraxit ex studio,
tantum amisit ex glorid/
•f
XVI. or SICKNESS.
i Montpellier, 1670.
" Health and a good estate of body are above aU
gold, anda^rtrong body above infinite wealth," says
OP SICKNESS. 129
of Sirach, (Ecc. xxx. 15.) and the greatest
benefit of health is, that whilst it lasts, the mind
enjoys its full vigour ; whereas sickness, hy the dis-
temper of the body, discomposes the mind as mtfch,
and deprives its faculties of ail their lustre. Sick-
ness and pain, which is always attended with want
of sleep, disturb, if not confound, the thoughts,
and rob them of all their serenity; and infuse
broken and melanchdy and irresolute imaginations^
which are as grievous and as painful as the sickness
Itself. • It is one of (rod's kindest messengers, to
put ns in mind of our folly and incogitance, and
excess in- health; and how discomposed and di8«
consolate soever it renders our thoughts^ it awakens
those which have long slept, and presents many
things to our clearest view, which we had laid aside
never to be thought of more. Our memory is much
more at our own disposal in our health, when neg*
ligence, mirth, and jollity have introduced such 'an
incogitancy, that -We seldom remember any thing
that may trouble ns ; and if any thing of that kind
intrude into our thoughts we have many sorts of
remedies to drive it from thence: but sickness
rouses up that faculty; and, above all, suffers us
not to forget any thing of that which gives us most
trouble in remembering. Every ambitious and every
malicious thought of our own, of which nobody can
accuse us, every proud and injurious word, of which
nobody dares accuse us, and every insolent and un«
lawful action, which nobody will take upon them
to control, present themselves clearly to our view
in their most naked dress, and will not suffer us to
sleep ;when our bodily pain and sickness intermit
enoogh to give ns that ease : they are now as im«
a 2
I
130 LORD clarendon's ESSAYS.
portnnate 9siA insolent towards us as they have beeii'
heretofore towards others ; and take revenge^ on
the behalf of those towards whom we have been
injurioas, upon ourselves. And in this excellent
perspective, through which we see all our faults
and all our follies without varnish or disguise, it is
probable we may disceni more than our physiciieins
can inform us, the very natural cause 6f that sick-
ness and distemper under which we labour^ from
some excess long since committed and now pu-
nished. And God forbid that these unwilling tasA
nhwdcomie recollections should not makfe that im-
pression and reformiation in us which they ought
to do! which were to disappoint God's messen-
ger. Sickness, of the effect for which he was sent ';
and which indeed is the- only way to recover our
health, or a much better and more lasting health
ttito that which we have lost. But yet we may
Mwfnlly and piouftly say, that all these recoUepftioi!^
and t-eflectioikS, which we cannot avoid in sickness,
and T^hich in that season may as naturally produce
despair as repentance, are much more seasonable,
much more advantageous in health, when our me-
mory can much more deliberately reproach us, and
all our faculties can perform their offices towards
such a repentance, as niay in some degree repair
the til we have done, as well as acknowledge it,
and confinh us in such a firm habit of virtues, as
no temptation may hav6 strength enough to corrupt
us. A man may as reasonably expect, by one week's
good husbandry, to repair the breaches and wastes-
which he hath made in his fortune by seven years
licence and excess, as to repair and satisfy for the
enormities and transgressions of his life in sickness,
OF PATIENCE. . 131
tbat is the foreraiiner of death, and alwajs mio^t
intolerable to them who have put off all thoughts
till then, aod which at that time crowd in upo^
faim ratheV to oppress than inform him. TTie. truth
is, men ought to have no other business to do ii»
sickness than to die; which, when the thought^)
are least disturbed, sickness only makes them^will-
ang to do.
XVII. OF PATIENCE.
Moa^ieUier, 1670.
Patience is a Christian virtue, a hsibit of the mind
that doth not only bear and suffer contumelies, re-
proach, and oppression, but extracts all the venom
oat of them, and compounds a cordial out of the ,.
ingredients, that preserves the health, and even
restores the cheerfulness of the countenance, and
works miracles in many respects ; and under this
notioB we have in smother place taken a view of \% :
we will consider it now, only as it is a moral virtue,
a temper of mind that controls or resists all the
brutish effects of choler, anger, and rage ; and in
this regard it works miracles too ; it prevents the
inconvemences and indecencies which anger would
produce, and diverts the outrages which choler and
rage would commit : if it be not sharp-sighted
enough to prevent danger, it is composed and re-
solute enough to resist and repel the assault ; and,
by keeping all the faoulties awake, is very rarely
surpriised, and quickly discerns any advantages
which are offered, because its reason is never dis-
turbed^ much less confounded. There is no ques-
132 LORD CLARENDON*^ E6SAY8.
tion but where this excelleut blessed temper is tbe
eiTect of deliberation, and tbe observation of the
folly and madness of sudden passion, it mnst con-
iltitnte tbe greatest perfection of wisdom ; but it
hiath in itselfi^o mnch of yirtue and advantage, that
when it proceeds from the heaviness of the con-
stitution, and from some defect in the fiaculties, it
is not wholly without use and benefit ; it may poii-
sibly not do so much good as more sprightly and
active tnen use -to perform^ but then it never does
the harm that quick and hasty, men are commonly
guilty of; and as fire is much easier and sooner
kindled than it is extinguished, we frequently find
dull and phlegmatic persons sooner attain to a
warmth and maturity of judgment, and to a won-
derful discerning of what ought or ought not to be
done, than men of quiclser and more subtle parts
of nature, who seldom bear cogitandi laborem:
whereas the other, by continual thinking, repair
the defects of nature, and with industry supply
themselves with that which nature refused to give
them. All men observe, in the litigation of the
schools, that the calm and undisturbed disputants
msuntain their point and pursue their end ihnch
more e^caciously than their angry and yeheniieDt
adversaries, whose passions lead them into absurd
concessions and undiscemed contradictions : all the
ambitious designs for honour and preferment, all
the violent pursuits of pleasure and profit, are but
disputations and contentions to maintain ~ their
theses,- to compass that which men have a mind to
obtain ; and though the boldest men do sometimes
possess themselves of the prize, it is but sometimes,
and' when it is not warily guarded : the dispas-
OF REPENTANCE. 133
sionate candidates are not so often disappointed,
nor so easily discouraged ; they are intent and ad-
vancing, when the others have given over ; and
then they enjoy what they get mth much more
satisfaction, because they pursued with less gree-
diness. Angry and choleric men are as ungrateful
and unsociable as thunder and lightning, being in .
themselves all storm and tempests ; but quiet and
easy natures are like f;ur weather, welcome to all,
and acceptable to all men ; they gather together
what the other disperses, and reconcile all whom
the other incenses ; as they have the good will and
the good wishes of all other men, so they have the
fall {KMsession of themselves, have all their own
thoQghts at peace, and enjoy quiet and ease in their '
own fortunes how strait soever; whereas the
other neither love, nor are beloved, and make war
the' more faintly upon others, because they have ho
peace within themselves ; and though they are very
ill company to every body else, they are worst of
all to themselves, which is a punishment thatna-
tnre hath provided for them who delight in being
vexatious and uneasy to others.
XVIII. OF REPENTANCE.
Sept 8, IGO9. .
Repentance is the greatest business we have to do
in this world, and the only harbinger we can send
before us to provide for our accommodation in- the
next ; it is the only token we can carry with us
thither of our being Christians, which is the only
title and' claim we can make to be admitted into
134 LORD clai^sndon's «$says.
hearen. U was the only doctrine the 4>rophet«
preached to prepare the world for the reception of
our Saviour ; and we may justiy believe that his
coming waj} the longer deferred, by the little growth
that doctrine had in .the hearts of men ; and it was
the principal doctrine he chose to preach himself
after he was come, to make his coming effectual,
and to make way for Christianity, of which they
were otherwise incapable. There is not, it may be,
a consideration in the whole history of the life and
death of our Saviour, upon the ground and end of
his being born, and all the circumstances of his
living and dying, which ought to affect us more
, with sorrow and amazement, than th^t this precious
antidote, which can only expel that poison which
must otherwise destroy us, that this sovereign re-
pentance is so little thought of, so little considered,
sa little understood, what it is, and what it is not,
that it is no wonder that it is so little practised*
It is wonderful with some horror, that there is not
one Christian in the world, how different soever in
other opinions, who doth profess to have.any hope
of salvation without repentance, and yet that there
are so few who t%ke any psuns to be informed of
it, or know how to practise it. It is almost the
^only point of faith upon which there is no con-
troversy ; as if there were a general conspiracy to
make no words of it, lest it should suppress all
other discords and contentions. It were to be
. wished therefore that all particular persons, who
have any sense of conscience, or so much as a desire
to live innocently for the future, that they may die
comfortably, would seriously apply themselves to
weigh well what that repentance in truth is, whicl^
OP REPSNTAWCE. 135
they tiiemselvea think to he necessary to their sat-
TatiOD^ and without which they even know that
they cannot be saved; that they may neither be im-
posed npon by others, nor impose npon themselves,
by imagining it to be a perfiinctory duty, to' be
taken up and performed when they have a mind
to it, azrd to l>e repeated as often as they have need
of it. And it may be kingdoms and states cannot
find a better expedient for their own peace and se-
curity, and fbr the composing the minds and affec- .
ttbns of their subjects, than -for some time to silence
an disputes in religion, and to enjoin all preachers
in l^eir pulpits and" their conversation, only to in-
culcate the doctrine of repentance ; that as all
people confess' the necessity aiid profess the practice
of it, so they may be so well instructed and in-
formed of the true nature and obligations of it, that
they may know themselves whether they do prac-
tise it, 'and whether they are so well prepared for
their last journey as they believe or imagine them-
selves to be.
tlepentance then is a godly sprroi^ for having
done or committed somewhat that God hath for-
bidden them to do, or for having omitted to do
somewhat that he hath commanded us to do, and
which was in our power to have done. Where
there is no sorrow, there Can be no repentande;
and where tiie sorrow is not godly, there cau be too
true repentance. Tlie Conscience must be troubled
and afflicted for having, offended God, and princi-
pa&y for that, before it can produce repetotance.
♦ Too many are sorry, very sorry, for having lost their
time in pursuing a sin without effect, vnthout cotft-
passing their desire ; but this is far from repentance.
136 . LORD clarendon's B9SAY8.
aiid they are as ready for the like new-engs^ni^t
qpon any new opportunity. Whereas a godly sor-
row-exempts a man from such temptation, aiwl so
fortifies him against it, that all the adraotagefl of
the world could not again prevail with bim to com-
mit the same sin of which he repents, because he
80 grievously offended God in the comnritment.
The son of Sirach could not think of any thing so
contradictory and ridiculous, as of a man that fa&U
eth for his sins, and goeth agidn and doth the same ;
who will hear his prayer, or what doth his hum-
bling profit him ? God only knows how far the
most serious and unfeigned repentance will enable
and strengthen us to resist future temptatiotf ; but
we may all know that it is no repentance at aU^.
that is not attended with a first resolution never to
fall. into, the same sin again, whereof he makes a
true repentance ; and we may piously believe, that
God will support that hearty repentance, to that
degree, that we shall never fall into the same again ;
and if we Ho find ourselves prone to it hereafter,
we have much more reason to conclude that our
repentance was ftot sincere, than that repentance
hath not strength enough to secure us against such
assaults. Without doubt we ought not to flatter
ourselves with an opinion or imagination that we
do repent, if we dp not sensibly feel such a re-
solution: that declaration in the epistle to the
Hebrews, (vi. 4, 5, 6.) hath very much of horrqr is
it i *' It is impossible for those who were once en-
lightened, and have tasted of the heavenly gift, and
were made partakers of the Holy Ghost, and have
tasted the good word of God, and the powers of the
world to come, if they shall fall away, to renew
OV RBPENTANCB. 137
them again to repentance ; since thcjr cnicify to
themaelTes the Son of God afresh, and put him to
an open shame." How far soever it may please
Ood to exercise his mercy even to those who are
so miserably fallen, of which no man can presume^
sare it oo^t to terrify all men from that impudent
imiiiety, as to gratify their lust, or their intempe-
rance, or their rapine, with a resolution to repent
wlien they hare done, and so make that presump^
tion a stalking-horse to the worst wickedness and
▼illanf . Such deliberation and contemplation upon
God's naercy is more profaneness and blasphemy^
than rejecting him out of our thoughts, or con-
cloding that he cares not what we do. And yet
there is too much reason to fear, that in so fre-
qnieDt confessions and as frequent absolutions, there
would not still remiun the commission-of the same
sins in the same person, if they did not play with
repentance, and believe they might have it when-
ever they call for it. St. Paul tells us, (Rom. ii. 4.)
*' That the goodness of God leadeth us to repent*
anoe;'*' and men may as reasonably believe that
thef may be saved without repentance, as that he
will lead those to repentanoe, who, upon the con-
fidence of it, have given their hands to the devil, to
be-led by him out of all the roads which lead to re-
peirtance. There are a sort of cordials, which are
parposely made to be administered only in ex-
tremity, when nature is ready to expire, and not
able to perform its functions ;-bnt as those cordials
do not often^ work the wished effect, so they are-
very often forgotten to be applied, or applied too
late, when nature is spent and not able to receive
them. If this sovereign cordial of repentance be
.138 LORD clarendon's B8SAYS..
laid aside to tbe la^t extremity, till nature is so for
decayed, that no vice hath strength enough to coo-
lead, or be importunate for any further compliance,
it^is no wonder if it be then forgotten, and faith.be
not strong enough to caQ for it, or to look ^ for any
benefit from it ; and though it can never come un-
seasonably or unprofitabiy, or too late, yet it may
be deferred so long, that it may not come at all;
which they have great reason to apprehend, who
find by experience that the longer they defer it^the
less .mind and inclination they have to finish it ; as
bankrupts have least mind to look over and ex-
amine their own accounts.
It is a common error, and the greater and more
mischievous for. being so common, to believe that
repentance best becomes and most concerns dying
men.' Indeed, what is necessary every hour of our
life is necessary in the hour of death too, and as
long as he lives he vill have need of I'epentance,
and therefore it is necesfiary in the hour of death
too ; hut he who hath constantly exercised, himself
in it in his health and vigour, will do it with less
pain in his sickness and weakness; and he who
hath practised it aU his life, vnll do it with.mbre
ease and less perplexity in the hour of his death :
as he who hath diligently cast up every page of a
large account, will better be able to state the whole
sum upon a little warning in the last leaf, than he
can do which: must look over every one of them.
Repentance is as necessary to linng as to dying well ;
aad-being carefully and constantly, practised, makes
captives as profitable, as 'our deaths comfortable;
and the world receives more benefit by our living
wiell than by bur dying 'Well. : The frequent reyol-
OF REPBNTANCB. 139
^atg onr own errors, follies, and defects, the cor-
recting and snbdmng our passions and onr appetites^
all which is repentance, makes us wiser and ho-
nester, and so more prosperous in the eyes of men;
and a serious recollection of what we hare done
amiss towards other men and towards ourselves, is
not out of the way to a repentance for having of-
fended the Divine Providence: they Who do be-
lieve (as the best naen surely do) that there is no
day of their -life (from the time that they knew the
difference between good and bad) in which they
have not thought, or said, or done somewhat, for
which they need forgiveness from God and man,
cannot doubt but that they have argument for re-
pentance every day ; and the oftener they make
those recollections, the more cheerfully they live
- and the more cheerfully they die : and the la^ng
those troublesome matters aside and forgetting
them, will not serve their turn, and gives very short
ease ; no man can presume so much upon an ill
memory, but that many things will occur to him
which he had rather forget, and in seasons in which
he is most troubled to remember them ; and there-
fore it was no ill * answer that' he ^ve to one who
offered to teach him the art of memory, that he ra-
ther desired the art of forgetfulness ; *' memiuerat
, enim quae noUet." The only way to keep the
conscience in a posture of confidence, and that
it may nOt be oppressed ^(and no tyranny is so in-
supportable as -the oppression of conscience, I
-mean the- oppression it suffers from its own guilt)
-is freqaently to represent to its naked view all
its deformities'; which insensibly produces sad-
ness and remorse, and caution against future as-
saults; and we have it only in our chwce', whether
140 LORD CLAK9ND0N*^ HfiSAYS.
we wiil then call them before vs and take a |irp^
9peet of them, muster them in all their colour^,
when we can upon the matter disarm them^ by ex-
tracting all their venom and poison with an un-
feigned repentance, or let them call and break in
apon tts when we are weak and in pain, and not
able to bear the surprise. The philosopher thought
it an unanswerable reason, why he should take an
exact scrutiny of his own faults and follies, and not
endeavour to hide them from himself by forgetting
them, because upon the view of them he could say
unto himself (for he knew not whether to rejoice^
pine) " vide ne istud amplius facias^ nunc tibi
ignosoo ;" though his own pardon will not serve his
turn, if he be sincere in the discovery he |s like to
find a pardon more easily from Qod, than it may
be he can obtidn from himself. Since then there is
so frequent occasion and so constant a benefit in
the reiterating and repealing our repentance,. and
so manifest danger in the delaying it, methinks aU
men should think it -mere madness to put it off an
honr ; and when they are not willing that any be-
nefit they affect in this world should be deferred
or kept back from them an hour, they should yet
4lefer that, which must make their passage to^ and
their station in, the other world miserable above or
beyond the most fertile imagination : and as men
who are to travel through an enemy's country can-
not be too solicitous and scrupulous in examining
every claase and expression in their pass, and that
no word be left out which may endanger their se-
curity in their journey, nor too punctual in obser-
^nng the limits and restraints and conditions ia-
dnded therein,* so they cannot intently and in»
dnstriomdy enough consider this more important
OT EfiPBNTAItGS. 141
pSM of tbdr repentance, which mmt erniduct them
through mott daiigerons and intricate ways, that it
be sincere, and' not liable to any tergiversations,
nor without any of those marks and tokens which
niay manifest the veracitf ^f it to others, as weJl as
raise a confidence in themselves of Its security: nor
can they use too mn<!h diligence* to raise this con-
fidence, which concerns them so much, and which,
above nil the indulgence and encouragement they
can receive from others, can only make their jour-
ney comfortable to themselves.
Acknowledgment is not a circumstance, but a
necessary foundation of repentance : he that doth
not believe he hath done amiss, cannot entertain a
true sorrow, and hath less reason to repent ; and
if he doth bdieve it, he must acknowledge it before
he can truly repent. This Christian duty, this es-
sential and inseparable part of repentance, must be
seriously thought upon and studied : it is the scare-
crow that frights men ftem repentance, sets up
honour to contest with conscience, and makes-
shame so impudent ais to contradict confession.
He who stoops to the lowest and the basest atti
and .actions to commit a wickedness^, would be
exempted by honour from acknowled^ng it ; and
he that cannot be restrained by modesty from the
most impudent transgressions, would be absolved
by shame from making any confession of it ; and'
yet win not have it doiibted but that he is truly
pet^nt. What is this hut mocking God Almigh^ty,
and hoping to get into heaven by a counterfeit and
fofged pass, which will not get admittance info ho-
nourable company, whidi never remits an injury
without a full acknowledgment and entreatjr of for-
^kfeaeuk? It is a bare-&eed assertion^ owned and
142 LORD clarendon's essays.
urged commonly by thoee, who, being by ill sncoess
brought to the brink of despair, carry themsebes
onljr to the brink of repentance ; t4iat repefitance
18 an act of the heart towards God alone, for some '*
sin committed against his divine Majesty, and a
b^ging of his pardon ; and therefore the acknow*
ledgtng that sin to him alone, and renouncing it
wiUi all the resointion imaginable nerer tO'fail into
the like again, is sufficient, and need not i>e attended
with any public acknowledgment ; which would only
expose them to the sewn and reproach of other
men.. It may be so; there may be such sins, as
thoughts and purposes of the heart, which can be
known only to God ; and it may be, some sinful
actions too, the acknowledgment whereof, particu-
larly to God himself, may be sufficient ; and the ac-
knowledgment of them in public, how innocently
soever intended, may be little less sinful, than ,the
entertaining and committing them. There are
thoughts and inclinations and argumentations of the
heart, which, though subdued and repented, may,
bein^ communicated to others, propagate vice in
them, with the exclusion of all thoughts of repent-
ance ; and the very commission of some sins which
the world can take no notice of, would be much ag-
gravated (though piously repented of) by a public
acknowledgment, which, iu many respects, and
justly, would be accompanied with shame and re-
proach; and in such cases, secret and hearty re-
pentance and acknowledgment to God alone,-may
be sufficient to procure his pardon and abspiution.
But when the case is not of this nature, nor made
up of these circumstances ; when the sins and trans-
gressions are public and notorious; when many
men have received the injury, and undergone the
OF REPENTANCE. ^ ^43'
damaige and reproach; when my neighbour hath
been defrauded by qsy rapine and injustice, or tra-
duced by my slanders and calumny ; the acknow-
ledgment ought to be as public ad the offence : nor
can a secret confession'to God alone constitute his
repentance, when others are injured, though he be
most dishonoured ; and we may, without breach of
charity, doubt that it is a very faint repentance, that
hath not strength enough to come into the air, and
to beg pardon and reconcilement of those whom the
penitent hath offended. True repentance is a very
severe magistrate, and will strip off all that shelter
and covering which would make the stripes to be
less sensibly felt, and reckons shame an essential
part of the punishment. It is 'a rough physician,
that draws out the blood that inflames, and purges
out the humours, which corrupt or annoy the vitals ;
leayes no phlegm to cherish envy, nor no choler and
melancholy to engender pride ; and will rather re-
duce the body to a skeleton, than suffer those per-
niciotts humours to hiftve a source, from whence
they may abound again to infest the body or the
mind. True repentance is inspired with so much
humility, that it fears nothing- so much as to re-
ceive too much respect or countenance*; and js
glad to meet with men as proud and cruel as those
sins were which are repented, and receives reproach
and shame as bracelets and garlands which become
it. They, who will not willingly acknowleii^e to
those persons who have been injured by them, that
they have done Xhem wrong, have made but a half
acknowledgment, and half repentance to God him-
self^ have not put in that security^ which can t>nly
give jthem credit, that they will not do the same
144 LORD CLAltENDOK*^ S8SAY8.
again ; nor 0ud that obligation upon tbemselves*
which wotild startle them when they shall be about
to do it again. Men are not so easily tempted to
coiiimit the same offence again, and to the same
man, which they have before committed and ac-
knowledged to the same person; and men may
reasonably doubt, that they will not only be inclined
to do the same when they have the same opportu-
nify, but that they resolve to do it, when they pre-
tend to repent, and refuse to acknowledge it: nor
is tt possible for any man who is penitent in truth,
to give any reasons against this acknowledgment,
wfaidi will not bring a great blemish upon his re-
pentanee, and make the sincerity thereof to be justly
doubted.
Besides the discredit which this want of particu-
lar acknowledgment exposes their repentance to,
and the just ground it administers to suspect the
truth and reality thereof, it deprives the penitent
(if we may so call him) of very great benefit and
advantage he might receive thereby : how far he
can recopciie himself to heaven without it, is worth
at least a very serious doubt ; but it is plain enough,
that without It, a reconciliation with men, which is
very desirable by all good Christi^ms, is absolutely
impossible. Acknowledgment makes all accounts
even, often satisfies them, and stops all farther de-
mands ; infallibly it prevents the asperity in de-
manding; without it the debt remains still, with
the anger and indignation of fhe creditor : the debt,
how desperate soever, is due ; and if it can never be
recovered, it will always be objected ; nbr is there
any other Way to raze out the memory of it, but a
free remitting It^ which is often due to the acknow-
-tedgraent. Acts of tttate and indemnity may ex-
tingnlsh all pefiaities and punishments to be in-
flicted by law, for faults committed and injuries, re-
cdved ; and acts of oblivion may so far oblige men
to forget the injuries they hare received, as neither
to reproach or upbraid those who did them, or to
require satisfaction for the damage ; bnt no such
acts, obr any authority under heaven, can take
away the obligation of .repentance, or inhibit ac-
knowledgment, which is a branch of repentance,
though it cannot be exacted by any earthly tri-
bunal. He that performs this acknowledgment, and
hath therewith made his repentance perfect, hath
malle his peace with God, and hath done his part
towards doing it with men ; and if it be refused by
tfaeto, he hath made himself superior, or at least so
equal to them, that his former injustice hath not
so evil an' aspect as to fright him, and they who
were injured have only gotten an argument of re*
pentance. If acknowledgment bore no other fruit
bnt this, that it disbnrthens the breast of a weight
that would, sink it, and makesimen stand upon the
same level with those who were before superior to
them ; that it makes the reproaches which were
before due to them, turn afterwards to be guilt in
the reproacher'; it would be a full recompense for
any pains in the performance, and would pay a
great debt with a little money : but when the
thoughts of the heart can only be Imown to the
searcher of the heart, and there is an evidence due
to men of the integrity of the heart, especially when
the malice and corruption of it hath been too no-
torious ; men Qwe it to themselves, to their repu-
tation^ to their peace of mind, to make their sor-
H
146 - LORD clarendon's BS8AY8.
row for what they have done amiss as manifiest as
the worst of their actions have been : and the more
they are delighted with their repentance (as a
greater joy and delight there cannot be in this world
than in repentance), the more delight they take in
fall and frequent acknowledgment to those whom
Ihey have offended. Repentance is not a barren
tree, that bears only leaves for shadow and repose;
bat a tree that ** brings forth frait meet for repent-
ance :". vtrithout such fmit it most " be hewn down
and. cast into the fire," (Matt. iii. 7, 8.) and ac-
Itnowledgment is the least precious frnlt it can bear.
Nothing so common amongst persons of the bluest
quality and degree, when death approaches, whose
very aspect files off all those rough and unsmooth
appearances, and mortifies all haughty imagination
of a faculty and qualification to do wrong, as for
great men to acknowledge and ask pardon of their
■meanest servants, whom they have treated un-
kindly i and for princes themselves to confess in-
juries they have done, and to desire forgiveness of
their poorest subjects. And without doubt, what
becomes a man upon his death-bed, would beocHse
him better in his fuU and perfect health; it may
possibly do himself good then, but undoubtedly it
would not have done him less before, and his example
would have been much more beneficial to others.
As acknowledgment is necessary with reference
to persons^ so it is no less with reference to places ;
they who have taught and published any doctrine
which they then thought to be true, and have since
been convinced of the error and falsehood of it, are
bound to declare in the same places, or as publicly,.
such their conviction ; and (0 take as much pains
OF RBPBNTANCE. 147
ID boDviDce their auditory of the error, as thejr did
before to lead them into It. And this is an inge-
unity 'becoming an honest man, and inseparable
from repentance ; and the^greatest charity that can
be showed towards those who renounce such publi*
cation, is, to belieye that they are not sorry, nor
repent what they have done ; and there can be no
obligation in conscience upon any man to say he is
sorry when he is not sorry ; but to beliere that he
doth repent, and yet not think fit to acknowledge
tjiat he doth so, is impossible. They who have
preached sedition, and thereby led men into nn*
warrantable actions by their authority ; and they
who have printed books, and by arguments from
scripture or other authority, have imposed upon
men's understandings, and persuaded men to be-
lieve what is contrary to scripture, and to that au-
thority which they have alleged, and are in their
eoDSciencesnow satisfied that they were then in the
yvrong ; cannot reasonably believe that the asking
God forgiveness in private, and acknowled^ng their
error to him, is enough to constiuite a Christian
repentance that works unto salvation. If it be rea*
sonable to believe that the ill which we learn from-
^rmpt masters, or in evil conversation, shall,
though not excuse us, in a great part be put upon
their account who have so corrupted us, it must
needs concern those instructors and sefiucers, to do
(be best they can to undo the mischief they have
done, by giving timely notice to their proselytes,
that it is not safe for them to follow, that advice
they have given them. The examples of great men,
Md the discourses of men eminent for learning and
148 LORD clarendon's ESSAYS.
piety, have^ ia all ages drawn many into the seaat
actions and the same opinions, upon no other ac*
count than their^ submission to their HUthority and
discourse ; nor in truth can the m^or part of man-
kind propose a more perfect rule to walk by> than
foy following the examples of men reputed for per-
sons of honour and integrity In their actions, and
snbmitting their understandings, in mattei^s of
opinion, to the direction of those who are eminent
for learning, judgment, and sanctity; and Reason
(which is the goddess all men now sacrifice to) haUi
done its full office, when it hath convinced them-
that it Is most reasonable so to do. "^They there-
fore, who find themselves possessed of this sovje-
reign authority, though they do not affect it, and
have it only by the voluntary resignation of those
who will be so governed, had need to take the more
care what they say and what they do ; and as soon
as they know they have said or done amiss, they are*
obliged in conscience to make it known to those,
who they have reason to believe were led by them.
A man who hath heard a doctrine preached by a
man whose learning he believed to be very great,
and his integrity equal to his learning, or hath seep
a sermon printed, and retains his reverence for him,
which he hath reason to do after he is dead, and
is as much swayed by his authority as if he were
still alive ; ^ch a man is plainly betrayed, if this
preacher changed his opinion, repented that hoever
preached that doctrine, and kept his repentance to
himself, and concealed it from any of those who
were misled and seduced by him. Metbinks, after
St. Austin's example, men should not be ashamed
OF REPENTANCE. 149
of fetractions ; nor could bis examine operate so
tittle, if they were eodaed with his precious spirit
of recoUectioD aud repentance.
There is another branch of repentance, which it^
may be Is more grievous than that of aclcnowledg-
ment, which is reparation ; an inseparable ingre*
dient and effect of repentance : which needs startle
men the less, because conscience never obliges men
to ImQessibilities. He that hath stolen more than
he is worth, is in the same condition with him who
hath borrowed more than he can pay ; a true and
hearty desire to restore is and ought to be received
as satisfaction : *^ Jf the wicked restore the pledge,
give again that he had robbed, walk in the sta-
tutes of life without committing iniquity, he shall
surely live, he shall not die," ,(Ezek. xxxiii. 15.)
Robbei7 and violence (Would be too gainful a trade,
if a man might quit all scores by repentance, and
detain all he hath gotten ; or if the father's repent-
ance might serve the turn, and the benefit of the
transgression be transmitted as an inheritance to
the son. If the pledge remain, it must be resto-
red ; the retaining it is committing a new iniquity,
and forfeits any benefit of the promise ; if he hath
it not, nor is able to procure it, his hearty repent-
ance is enough without reparation : but to enjoy and -
to look every, day upon the spoil, and yet to profess
repentance, i^ an affront to God Almighty, aud a
greater sin than the first act of violence, when he
did not pretend to think of him, and so did not
think of displeasing him': whereas now he j>retend8
to reconcile himself to God, and mocks him .with
repentance, whilst he retains the fruit of his wick*
ed^esB with the same pleasure he committed it. He
150 LORD tLARBNDON'S EftSAYS.
who 18 truly peniteiity restores wbat he hath left td
the person that was deprived of it, and pays the
rest in devout sorrow for his trespass. It is a weak.
tnd a vain imagination, to think that a man ifrho
hath been in rebellion j and thereby robbed any man
of his goods of what Icind soever, and is sorry for
it, can pacify God for his rebellion, and Iceep those
goods still to himself, without the true owner's
eonsent : he' ought to restore them, though the
other doth not tak them, or know where they are.
Nor is his case better, who enjoys them by purchase
or g^ft. Or exchange from another man, without
having himself any part or share in the rapine, if
he knows that they ,were unjustly taken, and do of
right belong to another ; he is bound to restore
them. Nor is a third excuse better than the otfaSr
two ; I was myself robbed by others, and am no
gui^r by what I have taken, but have only repaired
what was one way or another taken from me : which
would not be just, if I had fobbed the same person .
who robbed me, except I could rescue my own
goods again out of his hands ; and justice will not
ailow that, by any act of violence, because I cannot
be judge In my own interest : but to take what be-
longs to another man, because I kuow not who hath
done the like to me, u so contrary to all the ele-
ments of e(i«ity, that no man can pretend to repent
and to believe it together. lulstead of restoring the
pledge, to hug it every day in my arms and take de-
light in it, whilst it may be the true owner wants
it, or dares not demand it, is a manifest evidence
that I think I do not stand in need of the pardon
the prophet pronounces ; or that I believe I can ob-
tain it another way, and upoh easier cooditiong.
OP BBPBMTANCE. 151
And, indeed, if it coald £dl into a man's natural
conception or imaginiddon, how a man can think H
possiUe to be sdnolyed. from the payment of a debt
which he doth not acknowledge to be dne, nor pre-
tend to be willing to pay if he were able ; or how »
man can hope to procure a release for a trespass^
when he is able pay the damage, or some pait
thereof, yet obstinaldy refiises to do it at tiie time
he desires the release $ the condition imdjob^ifiaof
wonld be the less admirable. It is nataral enongli
for powerfol and proud oppressors not to ask -par-
don for an injury, which they to whom it is done
eansot call to justice for ; and for a desperate
bankrupt not to ask a release from a man, who
^atk no evidence of the debt which he claims, or
means to recover it, if it were confessed : but to
eotifess so much weakness as to beg and sue for a
pardon^ and to hkve so much impudence and folly
as not to perform the condition, withont which the
pardon is void and of no efiect ; to ride upon the
same horse to the man from whom he stole it, and
desire his releate without so much as < ofSeriag to
restore it, is such a circle of brutish madness, thsit
it cannot fall into the mind of inan endowed with
reason, though void of religiqn. Therefore it caa^
not be a breach q>f charity to believe that men of
that temper, who pretend to be sorry and to repent
the having done that which they find not safe to
justify, and yet retain to themselves the foil benefit
of their unrighteousness, do not in truth believie
that they did amiss; and so are no otherwise sorry
than men are who have lost their labour, and re-
pent only that they ventured so much for so little
profit : whereas if they felt any compunction of
152 LORD CLARBKDOJV'S ESSAYS.
coDsdence, which is but a preparation to Tepent-
aicie, they would rememher any success they had in
their wickedness, as a bitter judgment of God upon
them, and wpuld ru^ from what they have got by
it, as from a strong enemy that encloses and shuts
them up, that repentance may not enter into tfadr
hearts. -
There is another Innd of reparation and restitu-
tion, that i» a child of repentance ; a fruit that re-
pentance cannot choose but bear ; which is, repUF-
ing a man's reputation, restoring his good narae^
which he hath talien or endeavoured to take from
him by calumnies and slanders : which is a greatev
robbery than plundering a man's house, or robbiag
him of his goods. If the tongue be sliarp enougk
to give wounds, it must be at the charge of balsam
to put into them ; not only such as will heal the
wound, but such as will wipe out the scar, and leave
no mark behind it. Nor will private acknowledg-
ment to the person injured, be any manifestation or
evidence of repentance ; fear ^ay^ produce that, oat
of apprehension of chastisement ; or good husbandry
may dispose sr man to it, to avoid the payment of
great damages by the direction of justice and the
law : but true repentance issues out of a higheir
court, and is not satisfied with submitting to the
censures of public authority ; but inflicts greater
penalties than a common judge can do, because it
hath a clearer view and prospect into the nature of
the offbnce, discerns the malice of the heart, dnd
every circumstance in the committing, and applies
a plaister proportionable to the wound and to the
■scak*. If the calumny hath been raised in a whis-
per, and been afterwards divulged without the ad-
OF &BPBIITAKCE. 163
vice or privity of l^e calamniator, it sendi him in
porsuit of that whisper, and awards him to vindi-
cate the injured person in all places, and to all per-
sons who have heen infected by it ; if it hath been
vented originally in defamatory writings, which
have wrought upon and perverted more men, than
can be better informed by any partieidar.apffi^^oa»
iK^m iimimoiifiTy soever made, it obUges men to
wsite volumes, till the recognition be as public and
notorious as the defamation ; and it uses the^^me
rigour, awards the same satisfaction, upon any other
' violation of .truth, by which men have been seduced
or misled : whilst the poor penitent is so far from
murmuring or repining at the severity of his pe-
nance, that he still fears it is not enough, that it is
too light a punishment to expiate h& transgression,
and would gladly undergo even mote than he can
bear, out of the aversion he hath to the deformity
of his guilt, and the glimmering prospect he hath
of that happiness, which only the sincerity of his
repentance csfli bring him to : he abhors and detests
that heraldry^ which for honour sake would divert
or obstruct his most humble acknowledgment to
the poorest person he hath offended ; and would
•gladly exchauge all his titles and his trappings, for
the rags and innocence of the poorest beggar. Re*
pentance is a magistrate that exacts the strictest
duty and humility, becaase the reward it gives is in-
estimable and everlasting ; and the pain and punish-
ment it redeems men from, is oHhe same continu-
ance, and yet Intolerable.
There are two ima^nations or fancies (for opi-
mons they cannot be) which insinuate themselves
into the minds of men, who do not love to think
H 2
154 LORD CLARBKDON'B BSSAY8.
of their own desperate condition. One is, that a
general asking God forjn^enesfl for all the sins he
hath committed, without charging his memory ynih
metitioning the particulars, is ^ sufficient repent-
ance to procure God's pardon for them all: the
other, that si man may heartily repent thehaTing
" committed oqc particular sin, and thereupon obtain
Ood's favour and fojgireness, though he practises
other sins, which he believes are not so grievons,
and so defers the present repentance of; that if he
hath committed a murder, he can repent that, and
.resolve never to do the like again, and thereupon
obtain his pardon, and yet retain his inclination to
other excesses. Which two Isinds of suggestion are'
so gross and ridiculous (if .any thing can be called
ridiculous that hath relation to repentance), that no
man is so impudent as to own them, though in'
truth some modern casuists are not far from teach-
ing the former ; yet if we descend into ourselves,
make that strict scrutiny and inquisition into every
corner of our hearts, as true repentance doth exact
from us, and will see performed by us, we shall
find and must confess, that they are these and such
like trivial and lamentable imaginations, which
make us so unwary in all our actions, so uncircum-
ftpect throughout the course of our lives^ and are
the cause that in a whole nation of transcendent
offenders, there are so very few who become true
penitents, or manifest their repentance by those
signs and marks with which it is always and can-
not but be attended.
* God forbid, that death-bed repentance should
"not do us good, or that death should approach to-
wards afiy man who is without repentance; he who
I
OF REPENTANCfii l5S
recollects himself best before, will havift work
enough for repentaDce in the last minute; and it
is possible, and but possible, that he who hath ne-
ver recoUected himself before, may hare the grace
to repent so cordially then, and m^ike such a saving
reflection upon all the sins of his life, though he -
hath neither time nor memory to number them, that
he may obtain a full remission of them. Repent-
ance indeed is so strong a balsam^ that one dro]^
of it piit into the most noisome wound perfectly
cures it. But that men, who cannbt but observe
how a little pain or sickness indisposes and makes
them unfit for any transaction ; who know hoW
often the torment of the gout in the least joint. Or
a sudden pang of the stone, hath distracted them
even in the most solemn and premeditated exercise
of devotion, that the^ have retained no gesture or
word fit for that sacrifice; I say, it is very strange
that any such man, who hath himself unde^one,
or seen t>thers undergo, such visitations, should
believe it possible that upon his death-bed, in thalt
agony of pain, in those inward convulsions, strug-
gUngs, and torments of dissolution, which are th^
ustial forerunners and messengers of death, or can
pi^snme upon, or Hope for such a composure of
mind and memory in that melancholy season, a^
to recollect and reflect upon all those particulars of
his mispent life, as his departing soul must within
a few minutes give an account, a very exact account
of ; and therefore it cannot be otherwise, and how
much soever we disclaim the assertion, we are iii
truth so foolish as to be imposed upon by that
pleasant imagination, l^hat there goes much les^ to
^pentanee than severe inen would persuade us»
J
Ur^ LORD CLAREND^M'S BSSATSv
' and Ihat a ^ery short time, an4 as short ao c^aea-'
lation, which shall be very he^y, and which we
stUl think so nrnch of in our intentions thajt^we are
sare wc cannot forget them, will serve oar turn, and
will carry ns fairly oat of this world, and leave a
very good report of ovr Christianity with the
atandersohy, who will give a fair testimony. If we
did not think this, or did not think at all, which
yet it may be is better than thinking this, we should
not spend oar time as we do, oommit so many foU
lies and wickednesses, and give no cause to liie
Qiost charitable man to believe that we are in any
degree sorry for either, when he sees as so con-
stantly practise both, and live as we did really think
that we are only to account for the last moment of
oar life, and therefore that it is enough if we pro-
vide that that shall be commendable and full 06
devotion.
Tlie other as extravagant imagination, that a man
may repent so heartily one particular sin, that he
may be well satisfied that God hath accepted his
humiliation and sealed his pardon, and yet retail
and practice some other sins, of whose iniquity be
is not yet thorooghly convinced, or of which he
takes farther time to repeht, hath gotten so much
credit with many of us, who are willing to persuade
other men, and it may be ourselves, that we do
heartily detest and abominate some sin we have for«
meriy practised, and have cordially repented it^
though we do too much indulge some otl^r natural
infirmity, whidi leads ns into great transgresrions
of another kind. • If nothing of this argumentation
did prevail upon us, we could not- at the same time
pretend to have, with a grievous sense of our gv]lt|
or HBPEMTANCE. 15^
icpeated our rebellion, or any such aet of oatrage,
and hare washed oar souLs dean from that sin with
oor tears, when yet we retain onr ambition, and
hane. the same impatient appetite for prefennent
that we hadbefore, and which it may be led us into
that rebeilion ; that we hare thoroughly repented
every act of oppression that we have committed,
tfaoQgfa we have still avarice and desire to be rich,,
tiiat hath not left us. It may be, the practice of
repentance hath not been more obstructed by any
thing, than by the customary discourse, and the
senseless <tistinction, of true and false, perfect and
imperfect repentance; whereas, if it be not trii»
and perfect, it is not repentance ; if it be not as It
should be, it is not at all.i There are Indeed many
pceparations, many approaches towards it, which,'
weU entered upon and pursued, will come to re»
pentance at last ; there must be recollection, and
there must be sorrow, and sorrow stretched to the
utmost extent, before it can arrive >t repentance;
and it must be repentance itself, none of those pre-
paiiitives, that must carry us to heaven ; and that
repentance is no more capable of eqlargement and
diminution, than the joys of heaven are, which are
stUl the same, neither more nor le&. If we do re*
pent any one sin we have committed, we can have
no more inclination to commit any other, of how
different a kind soever from the dther, than we
conM desire, if we were in heaven, to return to the
earth again ; it is sin itself, in all the several spe-
cies of it, in all the masks and disguises that it hath
ever presented itself to us in, which we detest, if
we are arrived at repentance.
And because, as hath been said before, we csiB-
J
158' LORD clarendon's ESSAYS^
not make too strict a scrutiny into our own actions,,
nor take too much care iu the compounding this
precious cordial that must revive us and make us
Ure after we are dead, we shall do well frequently
to confer with pious men upon the most proper
expedients to advance this duty in us; and because
examples are more, powerful motives (owards any
perfection than precepts, we cannot do better than
recollect as many of those as our own experience,
or histories of uncontroverted veracity, or the ob-
servatioti of other men, can suggest to us; that by
observing the steps they made towards it, and the
manifestation they gave of it, we may the better
comport ourselves towards the attaining our end,
and the assurance that ve have attained it : and
having for some years lived in a country, where,
* there is as great evidence of sins committed, and
as little of repentance as in any other country; and
having met with there^a rare example of this kind,
and so much the more rare as it is in a person of the
most illustrious family in France, the house of the
king himself, and a thing so known that there is no
room to doubt the truth thereof; I think it yery
pertinent to the design of this short discourse, to
insert so much of it as to my understanding may
exceedingly work upon ' the minds of other men :
the person is the prince of Conti, younger brother
to the prince of Cond^« next prince of the blood to
the children of the crown, and to the king's own
brother, who died in the year 1664, in Paris. This
prince having great endowments of mind, but edu-
cated in all the licence of that nation, and corrupted
' with the greatest licence of it, some years i)efore
his death had the blessing to make seyere reflectfons
OF repbntAncb. 1^9
upon the past actions of his life ; and thereapon
imposed upon himself great 'strictness aDd^rigottr,
iu a notorious retirement from the court, in the
conversation of the most pious and deTont meo»
and in the exercise of all thosie actions of devotion
which become a Christian resolution, in the faith
in which> he had been educated ; and being in per-
fect health, but well knowing by the ill structure
of his body that he could not live, the crookedness
^ and stooping of his head and shouldeu making his
respiration very difficult, and increasing, suffocated
him, he made his last will, beginning in these
words : " This day, the 24th of May, 1664, 1, Ar-
mand de Bourbon, prince of Conti, being in my
house in^Paris, sound in body and mind, and not
willing to be surprised by death without making
my^'will, do make this my present testament." And
then making that profession of his religion, and
disposing his soul in that manner as becomes a pious .
man in that church, whereof he was a very zealous
member, he enters upon the disposal of his estate,
and used these words : " I am extremely sorry to
have' been so unhappy as to find myself in my
younger age engaged in a war contrary to my duty ;,
dtiring whicji I permitted, ordered, and authorized
violences and disorders without number; and al-
though the king hath had the goodness to forget
this failing, I remain nevertheless justly account-
able before God to those corporations and particular"
persons, who then suffered, be it in Guienne, Xan-
toinge. Berry, la Marche, be it in Champaigne, and
about Damvilliers; upon which account I. have
caused certain sums to be restored, of which the
dieur Jas3e> my treasurer^ hath a particular know*
1€0 LORD CLARBNDON'S B88AY8.
ledge ; and I bare panionately desired that it were
jn my power to sell all my estate, that I might give
a more fall satisfaction. But having upon this oc-
casion submitted myself to the Judgment of man^
prelates and learned and pions personsy they have
judged that I was not obliged to reduce myself alto-
gether to the condition of a private man, but that I
ought to serve God in my ranlt and quality; in
which nevertheless I have withdrawn as much m
was possible from my household ezpeMei» to tke
end $hat, during my life, I m^ restose eiery yei^
as much as I can save of my revenues. And I
charge my heirs, who shall hereafter be named in
. tlus my win, to do the same thing, until the da*
mages that I have caused be fully repaired, accord-
ing to the instructions which shall be found in the
hands of the Sieur Jasse, or in my papers. To this
end, I desire the executors of my will, and her who
. shall be entrusted with the educatton of my chil-
dren, to reduce and moderate^ as much as may be,
their expenses, that the foresaid restitutions may
be continued every year, according to my order?.
And if it happen that my heirs and their issue have,
either from the bounty of the king, or by any other
way, riches enough to maintain them handsomdy,
I will and order that they sell all the estate which
they enjoy as being my successors; and that tl^ey
distribute the price of it amongst those provinces,
and in' those places, which have suffered on the
account of the said wars, following t^e orders con*
tained in the sM instructions, if the said placet or
. persons have not been already sufficiently repaid
by me, or by some other. And if it fall out that
my children die without issue, so that my Une be
iOV REPENTANCE. 161
^9 I intend Ukewi^ that my estate be sold^
for to be wholly employed in the said restitutions^
my- collateral friends having enough elsewhere.
** l/lesire that those papers which shall be found^
writ or signed with my hand, concerning affairs
where 1 have -doubted, if in, point of conscience I
were obliged to a restitution or not, be very care-
folly and rigorously examined ; the which 1 pray
my execators moreover, if it be found by notes
written or signed with my hand, that I have veri-
fied or acknowledged myself to be obliged to any
restitution or satisfaction whatever, I desire that
they may be executed, as if every particular thing"
contained in them^ was jexpressly ordered by this.
present will." Then he commits the education of
his children (whom he makes his heirs) to his wife^
and desires the parliament of Paris to confirm her
in the tuition of his children ; and then names his
executors, who upon his decease are to become
possessed of all his estate to the purposes aforesaid^
and so signs the will with his hand the 4th of May,
1664, Armande de Bourbon.
His paper of instructions was likewise published
with his will, that so the persons concerned might
know to whom to repair. The words are these :
*^ The order which I desire may be observed in the
restitution which I am obliged to make in Guienne^
Xantoinge, la Marche, Berry, Champaigne, and
Damvilliers, &c. In the first place, those losses
and damages which have been caused by my orders
or my troops ought to be repaired before all others,
as being of my own doing. In the second place, I
am responsible, very justly, for all the mischie£i
which t&e general disorders of the war have pror*
162 LORD clarbmdon's essays.
daced, althoagh they have been done^ isathont my
haying any part in them, provided that I have sa-
tisfied for the first. 1 owe no repanitkm to those
who have been of our party, except they can make
it appear that I havQ sought and invited them to it;
and in this case, it will be just to sestore first of all
to those innocent persons who have had no part in
my fallings, before that any thing can he given to
those who have been our confederates : the better
to observe this distributi^'e justice, I desire that my
restitutions may be made in such a manner, that they
may be spread every where ; to the end that it fall
not out, that amongst many that have sufiered,
some be satisfied and others have nothing. But
since I have not riches enough for to repay at one
time all those corporations and particular persons
who have sufiered, I desire, &c." and so decreed
the method and order the payments should be made
in; the whole of which, by his computation,
would be dischaxged in twenty years ; but if it so
fell out, that the estate should be entirely sold, the
whole pi^yment was to be made at once. ; and it was
a marvellous recollection of particular oppressions,
which he conceived might have been put upon his
tenants by his officers, some whereof were not re-
mediable by law, by reason of prescription, which
he declared that he would not be defended by, but
appointed that the original right should be strictly
examined ; and If his possession was founded in
wrong, he disclsumed the prescription, and com*
manded that satisfaction should be made to those
who had been injured, even by his atfcestors, and
before his own time ; and required, that any doubts
which might arise upon any of his instmctionsy or
OF REPENTANCE. 163
ID tbe cases ia 'which he intended satisfaction shonld
he given, might and should he examined and judged
by men of tbe strictest and most rigid jintice^ and
not hy men of loose principles.
I do not naturally, in discourses of this nature,
delight in so large excursions in the mention of
particular actions performed by men, how godly
and exemplary soever^ because the persons who
do them are always without any desire that what
they do should be made public, and' because re*
pentance hath various operations in minds equally
virtyotts : yet meeting very accidentally with this
record, without hanng scarce ever heard it men-
tioned by any man in the country, where there is
room enough for proselytes of the same nature,
and cause enough to celebrate the example, as I
took great delight in examining and re-examining
every particular, and not being an absolute stranger
to the subject reflected upon, having been pre-
sent in the same country at that time, I could not
conclude this discourse more pertinently, than with
such an instance at large ; presuming that it may
make the same impression upon others that it hath
upon me, and make us the more solicitous to call
ourselves to an account for all commissions, and to
pray to God to give us the grace to repent in such a
way, and to such a degree, as may be most for his
glory, our Qwb salvation, and the edification of
others towards the a^tsuning the same.
XIX; OF CONSCIENCE.
MontpelUer, Msrcb 9* ^670.
TuEJBLZ is not throughout the whole bible of thi
1(4 LORD CLAR£NI>0N'6 ESSAYS.
Old Testament, that term or word Conscience t0
be found ; nop is it used in Scripture till the eighth
chapter of the gospel written by St. John, i%'hen
the Jews brought the woman that had been t^ken
in adultery before our Saviour, whom they impor-
tuned to do justice upon her; and he, who knew
their, malice was more against him than the wo>
man, said, " He that is without sin amongst yon,
let him first cast a stone at her : and they which
heard K, being convicted by their own conscience,
went out one by one, beginning at the eldest even
to the last," (ver. 7, 9.) Nor is the Greek virord
cvtettriffts, which throughout the New Testament
signifies conscience, ever used by the Septn^gint,
(as some learned men affirm) except only in the
10th chapter of Ecclesiastes, ver. 20, which is thus
translated, '' Curse not the king, no not in thy
thought." So that conscience seems to be the pro-
per and natural issue of the (vospel, which intror
dnced a stricter survey of the heart of man, and a
more severe inquisition into the thoughts thereof,
than the law had done. He who could not be
accused by sufficient witnesses to have violated the
law, was thought to be innocent enough ; but the
Ck>spel erected another judicatory,' and another
kind of examination, &nd brought men who could
not be charged by the law, to be convicted by their
own conscience ; and therefore St. Paul, in his jus*
tification before Felix, after he had denied all that
the Jews had charged him vnth, and affirmed that
he had broken no law, added, " And herein do I
exercise myself, to have always a conscience void
of- offence toward God and toward men/' (Acts
xxlv. 16.) his behaviour was 90 exact^ that h« M
&T CONSCIENCE. 16S
tot only abstain from* (loing any man wrong, but
from giving' any man a just occasion to be offended
with him. It is a calamity never enough to be
lamented, that this legitiibate daughter of the Gos-
pd of peace should grow so prodigiously nnnatursd
and impettions, as to attempt to tear out the bowels
of her mother, to tread all charity under foot, and
to destroy all peace upon the earth ; that conscience
should stir men up to rebellion, introduce mUrder
and' devastation, licence the breach of all God's
commandments, and pervert the nature of man
from* all Christian charity, humility, and compas-
sion, to a brutish inhumanity, and delight in those
acts of injustice and oppression that nature itself
abhors and detests ; that conscience, that is in-
fused to keep the breast of every man clean from
encroaching vices, which lurk so close that the eye
of the body cannot discern them, to correct and
suppress those unruly affections and appetites, which
might otherwise undiscenied corr^ipt the soul to an
irrecoverable guilt, and hath no jurisdiction to ex-
ercise upon other men, but it is confined 'within its
own natural sphere ; that this enclosed conscience
should break ' its bo»uds and limits, neglect the
looking to any thing at home, and straggle abroad
and' exercise a tyrannical power over the actions
and th^ thoughts of other men, condemn princes
and magistrates, infriuge all laws and order of
government, assume to itself to appoint what all
other shall doj and out of tenderness to itself ex-
ercise all. manner of cruelty towards other men : I
say tliat this extravagant presumption should take
or claim any warrant from conscience, is worthy
of the anger and indignation of sdl Christians, and
J
l§$ LORD CIJIRBIfOON'fi fiSSAYS.
of ft general eombination to reclaim and btad up
this unruly, destroying, rarenoufi nnderminer and
dttvoarer of souls. The apostle, when he prescribed
this light to walk by, in the daric times Of infidelity,
Ignorance, and persecution, knew well enough how
unlimited the fancy and pride and covertures of
the Eeart of man were ; and therefore he takes ail
possible care to establish the power and jurisdiction
of kings and magistrates, and obedience to laws
under the eibUgation of conscience, and required
sul^ection to all those, not oply for wrath (for fear
of punishment) but for conscience sake: and the
same apostle thought it a very necessary prescrip-
tion to Timothy, that he should keep his dtiocese to
the ^* holding faith and a good conscience, which
some having put away, concerning faith had made
shipwredc;" that is, some men, by depaiting from
the.mles- of conscience, by the suggestions of £aith
and religion, they mado shipwreck ef that &ith and
religion which they meant to advance. Conscience
is the best bit and bridle to restrain the liceaee aud
excess which faith itself may introduce and give
countenance to: conscience can never lead us into
any unwarrantable and unjust action; but that it
is not enoughy he whose conscience dpes net check
and restrain him from euteriog into actions con-
trary to God's commandments, may reasonably con-
(slude that he hath no conscience, but that he lies
under temptation which cannot prevail without
laying the conscience Waste, and rooting out all
that God hath planted there; and a man may as
teasonably pretend to commit adultery out of con-
science, as to rebel or resist lawful authority by the
obligation of conscience | and they who think tiiem-
OF COMSCIBNCE. 167
M^vta qaa^SSed for the latter by that impa^oiiy can
never find reason to aitbdae a strong temptation to
the othen Conscienee may very reasonably restrain
and hiilder a man from, doing that which would be
coiuristent enoniB^ with conscience to be done ; nay,
it mi^ oblige him to snffer and undergo punishment,
rather than to do that which might be lawful for
lum. It is not necessary, though it were to be
wifliied, that erery man's conscience sliould be so
sharp-sighted, as to discern the inside of every
doubt that shall arise ; it may be too hard for me,
when anotlier man may be as much too hard for it,
and then 1 ought not to do what he lawfully and
justly may do ; but this is only the restriotive nega-
tive power of conscience, the affirmative power
hath not that force. Conscience can never oblige
a man to do, or excuse him for doing, what is evil
in itself,, as treason, murder, or rebellion, under.
what specious pretences soever, which want, of un-
derstanding and want of honesty suggest where
there is want of conscience ; and it is a very hard
thmg ^ assert, that any thing can proceed ham
the conscienee of that man who is void of know-
ledge,, since there is some .science necessary to
be supposed, where there is a pretence to oon-
acienoe.
He who obstinately refuses, upon the obligation
of conscience, to do what the law under which he
lives, and to which he owes subjection and obe-
dience^ -requires him positively to. do, had need to
be sure that his doing of that which he is enjoined,
and denies to do, is in itself sin&il, and expressly
furbid by the word of Qod. Doubting in this point
is not excuse or warrant enough; the reverence
i6d LORD clarendon's ESSAYS.
•
he ought to have to the governtnent and governors
of his country, that the modest believing that a
Christian kingdom or commonwealth cannot Com-
bine together to damn themselves, and all who live
under them, should have power and authority
enough to suppress and over-rule all doubts to the
Contrary. But if in truth the matter be so clear
to him, that by obeying this law he becomes a
rebel to God, I know not how his consdence can
excuse him for stayhig and living under that go-
vernment, and from making haste away to be
under the protection of another government^ where
no such sinful action is required or enjoined; for
no man can satisfy his own conscience, that though
his courage, for the present, will support him to
undergo the judgment and penalty that his disobe-
dience is liable to, he may not in the end be weary
of that submission ; and since the duty is still in-
eumbent upon him, and may still be required of
him, be may not a( last purchase his peace and
quiet with complying in doing that which he knows
is sinful and must offend God Almighty; and there-
fore methinks he should, at the same time he re-
solves to disobey a law that is fixed, and not verf
probable to be altered, quit the country ~where so
much tyranny is exercised, and repair to another
climate, where it is lawful to give unto Cassar what
belongs unto Caesar, and to give unto God what be-
long:^ unto God. And if his sfffection to his country
wilt not suffer him to take that resolution, it is
probable' that his conscience is not so fully c6nvinced
of the impiety, of the laws thereof; and the same
affection should labour to receive that satisfaction,
that he may be reconciled to give the obedience the
OP CONSCIENCE. 169
laws require. The submittiDg to any present in-
oonvenieiice or- loss or damage, rather than do
somewhat that is enjoined by pvblic authority to
be done ; the preferring reproach and disgrace, be-
fore hononr that must be attended with compliance
and snbmisrion to what is required of ns, is no ar-
gnment that svch refusal is an effect of conscienqe ;
pride, ambition, or revenge, will do the same, to
raise a party that will enable him to compass and
bring that to pass which he most desires. We see
nothing more common, than for men of much vnt
and no conscience, to impose upon those who have
no wit and pretend to much conscience, and lead
them into. ways which are. too rongh for their con*
sciences to tread in, and to ends that they do not
desire ; and yet every step they make is an impul-
sion of their conscience : their conscience will not
snfler them to take an oath, by which the wrong
they have done may be discovered and repaired,
yet that conscience will not compel them to do
jitttioe, nor restnun them from doing injnry to their
neighbcmrs; it will neither oblige them to speak
truth, that may prejudice a man they favour, nor to
discover a fraud, ^y which they may be bound to
reparation.- Conicience is made the refuge of all
perverse' and refractory men, when they will not
observe the law, and the warrant and incitement
to any wickedness when they are inclined to break,
it ; whereas conscience is a natural restraint within
us, to keep us from doing what our foul affections
and passions may tempt us to; it may be too
scrupulous, but it can never be presumptuous ; it
may hinder us from using the liberty we have, but
it is too modest to lead im Into any ejtcess } it U
I
\7% LORD CLAKEVnOfCB ESSAYS.
liable to-fenTy bat never to rashness and impudent
undertakings : *' For this is thank-wortbyy if a
man for conscience towards God, endure grief,
suffering wrongfiilly/' says St. Peter, (1 Peter ii«
19.) Bnt conscience never carried a man into ac-
tions for which he is jnstly' to suffer: that is troe
itendemess of conscience, which is tender of oUier
men's repntatioii, shy and wary what they think of
others, and not that which, out of tenderness to
itself, cares not how it wrongs and Tiolates its
neighbours. Conscienee is the meekest, humblest
thing that can be conceived of; and when we find
any proud thoughts to arise within us, sudi as exalt
and magnify ourselves, and depress the reputation
of our neighbour ; when we h'^ve any unpeaceable
inclination to disturb the quiet of the state, <»" the
repose of those who live about us ; we may be as
sure that- those suggestions do not proceed irom
eonscienee, as that the lusts of the flesh do not
proceed from the warmth of the spirit.
*' The t«ee is know by the fruit, a good tree
cannot bring forth evil fruit ;" and conscience is
best known by the e0ects; if the product be wrath,
malice, pride, and contention^ we may swear that
conscience is not the mother of those children,'
which can produce nothing but lore, humility, and
peace ; and men have taken too much pains to en-
title her to the other unnatural issue. I know not
how it comes to pass, except it be fi'om a wanton
^aflectadon of tiie knpropriety of speech, that men
find out epithets for oonsdenee, which may entitle
it to as many wproaiches as men think fit to char^
it with : they will have an erroneous conscience,
winch no doubt will contribute to as many evil ac-
«F .C0NSCIBNCJB. 171
tltms as the heart or hand of man can be gniltf of;
and tfacy might as well have -called it an imploas
conscience; yfhen in truth, if it be either iminous
or erroneons, it ceaseth to be ^ectascience ; it is not
oonmstent with any of those destruetiTC epitHetB>
Bor recces any ornament from the best which can
be anneited to it. Consdenoe implies goodness and
piety, as mnch as if yon call it good and ]nons.
The Inaniriant wit of the schooUmen and the con*
fident fancy of ignorant preachers has so disguised
it, that all the extravagancies of a light or a siek
bradn, and l^he results of the most corrupt heart,
are csdled the effects of conscience i and to make it
the better understood, the conscience shalLbe called
erroneons, or eormpt, or tender, as. they have a
mind to support or condemn those effects. So timt,
in truth, they have made conscience a disease fit
to be entrusted to the care of the physician every
spring and fall, and he is most like to reform and
regulate the Operation of it. And if the madness
and folly of men be not in n short time reformed.
It will be fitter to be confined as a term in physic
and in law, than to be used or applied to religion
or s^dvation. Let apothecaries be guided by it in
their bills, and merchants in their bargains, and
lawyers in managing their causes; in all which*
eases it may be waited upon by the epithetsthey
think fit to annex to it ; it is in great danger to be
robbed of the integrity in whith it was created, and ^
will not have purity enough to carry men to heaven,
or to choose the way thither. It were to be wished,
that some pmns were taken to purge away that
dross, which want of understanding, or vrant of
honesty^ have annexed to it, that so it- may prove a
172 LORD clarendon's JB5SAY8.
good guide; or that that ▼antish may, be taken
from it, which the artifices of ill men hare dls-
figured It with, that it be no longer the moat despe-
rate and dangerous seducer: lest conscience of
gratitude, for civilities and obligations received,
dispose women to be unchaste ; and conscience of
discourtesies and injuries done, or intended to be
done, provoke men to revenge; and no villany that
ever entered into the heart of man, but will pre-
tend to be ushered thither by conscience. If it
cannot be vindicated from these impure' and im-
pious cUims, it is pity but i^ should be expunged
out of all discourses of religion and honesty, a&d
never mentioned as relating to Christianity : lei it
be assigned and .appropriated to the politicians, to
dover their reason of state with, and to disguise
all treaties between princes with such expressions,
^at they be no longer bound by these obligations
than they find the observation of them to be for
their benefit or convenience; let it be applied only
to th^ cheats and cozenings of this worid; to the
deceiving of women in marriages; to the over-
reaching heirs in mortgages and purchases ; but let
it never be mentioned in order to our salvation in
the next world, or as if it could advance our dsum
to the kingdom of heaven.
Solomon was the more inexcusable for departing
from it, by his knowing what the calm and ease
koA tranquillity of it was ; and he could not ex-
press it lietter than when he says, that " a good
conscience is a continual feast." Now there can
be no feast where there is not amity and peace
and quiet; a frowai'd, wayward, proud, and quar*
reiling conscience, can never be a feast^ nor a good
OF CONSCIENCE. 173^
gaest at a feast ; therefore it cannot he a good con-
science: 'anger- and ill words break np'any feast;
for mirtK, that is of the ei^nce of a feast, and a
great part of the good cheer, is banished by any ill
humoar that appears. It is not the quantity of the
meaty but the cheerfulness of the guests, which
makes the; feast; it was only at the feast of the
Centaurs, where they ate with one hand, and had
their drawn swords in the other; where there is
no peace, there can be no feast. Charity and ten-
derness is a princi{Nd ingredient in this feast : the
conscience cannot be too tender, too apprehensiTe
of angrying any man, of grieving any man ; the feast
is the more decency carried on never interrupted
by this tenderness. But if it be tender at some
times, scrupulous to some purposes, is startled to
do somewhat against which it hath no objection,
but that it is not absolutely necessary to be done,
and at other times is so rough and boisterous, that
it leaps over all bounds, and rushes into actions
dishonest and unwarrantable, neither the tender-
ness nor the presumption hath the least derivation
from conscience : and a man in a deep consumption
of the lungs can as well run a race, as a tender con-
science can lead any man into an action contrary to ^
Tirtne and piety. It is possible that the frequent
appeals that are made upon several occasions to the
consciences W ill men, do in truth increase their
love of wickedness; that when they are told that
their own consciences cannot, but accuse them of
the ill they do, and they feel no such check or con-
trol in themselves, they believe from thence that
^ey do nothing amiss, and so take new courage to
prosecute the career they are ia: it is a very hard.
174 LORD CLAkBNOON'8 ESSAYS.
thing to believe, that the worst men can 4o the
worst things without sbaie sense imd inward com.
punction, which is the roice of their consciences
hat it is easy ta think that they may stall and drown
that yoioe, and that by a custom oi sinning tlie;
may grow so deaf as not to hear that weak voice;
that wine may drive away that heaviness that in-
disposed them to mirth, and ill company may shot
oat those thoughts which ^voUkl interrupt It : and
yet, alas ! conscience is not by this subdued; they
have only made an unlucky truce, that it shall not
beat up their quarters for some time, till they have
surfeited upon the pleasure and the plenty of men ;
it will disturb' and terrify thein^the more for the
repose it hath suflered them to take. U the strength
of nature, and the custom of eiscesses, hath given
the debauched person the privilege of not finding
any sickness or indisposition from his daily surfeits^
aftet a few years he wonders to find .the faculdes
of his mind and nnderstaiM^ng so decayed that he
is become a fool, and so much more a fool if be
does not find it before he comes to that age that
usually resists all decays and then every body sees,
if he does not, the nBhappiness of his constttutioa,
that it was no sooner disturbed by those excesses.
If the lustful and voluptuous person, who sacrtfiees
the strength and vigour of his body to the rage
and temptation of his blood, and spends his nights
in unchaste embraces; does not in the instant dis.
cover how much his health is impaired by those
caresses, he will in a short time, by weakness and
diseases, have good cause to remember those dis-
terapers : and »o that conscience that is laid asleep
by a long lideiitioiis life, and reprehesds not the
OF WAA. IH
fi»iile9t trgiDflc^aefisians, doth at Isat start ^p in sick-
ness or Id age^ and plays th^ tyrapt in those season*
wheD nen most seed comfort, and makes them
puf de«r interest for their hours of riot, and for the
charms they vsed, to keep ^t in that lethargy thai
it iBigbt not awaken them. And since it cannot be
a feaat, because it is not a good conscience; beinj;
an evil one, it must be famine, and torment, aj|^
heli itse^ la a word, do man hath a good om-
onmoe, but be who leads a good Ufe. ,
XX. 4>F WAA.
Hontpellier« 1670.
At the plague in the body drives all persons ww9f
%at vaSch mho lii^e by it, searchers, and those who
«re tabary theix>rpse»who are as ready to strangle
MuMK who do not die sooa eaoogh, as to bury them $
«Dd they who recover are very kmg tried with the
malignity, and remain longer deserted ,by their
aeigfabonrs and fnends out of fear of iofection ; so
war in a state makes all men abandon it but those
w1m> are to live by the blood' of it, and who have
4he pillagiog of the lirmg^ as well as of the dead;
and if it recover, and the- war be extinguished, there
ceaiains sndi a weakness and paleness, 90 maoy
I^MStly marks of the distemper, chi^ wen remain
long frighted from their old familiarity, from the
eanfidence they fonaeriy had of their own security,
• and of the JQStice of thatittate,'tbe war leading still
aa Ui odour behind it, and much infection in the
. nature and manners of those who are delighted with
It. Of all th^ pttaisfaments and judgments that the
fwnked anger of the JMvtne Profideace can pour
176 LORD CLAUBNDOff'S BSSAVS. ^
out Qpon'a nation full of tniasgressloiM, there U
none so terrible and destroying as that of wan
Dand knew he did wisely when he preferred and
chose the plague before eithe!^ of. the other judg*
ments that he was to undergo for numbering the
people, though it cost him no less than seventy
thousand subjects; so ?a8t a number that three
months progress of the most victorious and tri-
umphant enemy could hardly have consumed ; and
the one had been as much the hand of the Lord as
the other, and could as easily have been restrained,
or bound by his power : the arrow of pestilence was
shot out of his own bow, and did all its execatio&
without making the pride or malice of man instru-
mental in It ; the insolence whereof is a great ag-
gravation of any judgment that is laid upon us, and
health is restored in the same moment theconta«-
gion ceaseth ; whereas in war, the confidence and
the courage which a victorious army contracts by
notable -successes, and the dejection of spirit and
the consternation which a subdued party undergoes
by frequent defeats, is not at. an end when the war
is determined, but hath its effects very long after;
and the tenderness of nature, and the integrity of
manners, which are driven away, or powerfully dis*
countenanced by the corruption of war, are not
quickly recovereid ; but instead thereof a roughness,
jealousy, and distrust introduced, that makes con-
versation unpleasant and uneasy ; and the weeds
which grow up in the shortest war can hardly b^.
pulled up and extirpated without a long and nnsus-
peqted peace. When Gckl pleases to send this heavy
calamity upon us, we cannot avoid it ; but why we
should be solicitous to embark ounelves in this
' 6f war. 177
leaky vessel, why otir own anger, ftnd ambition, and
emulation, slionld engage as in unreasonable and
nnlast wars, nay, why, without any of these provo-
cations, we sinrald be disposed to ran to war^ and
periciitari perieuii causd, will require lietter reason
to jasttfy us, than most that are concerned in it are
famished with. ** Juguiantur homines ne nihil
agatnr," was the complaint and amazement of a
philosopher, ii^o knew of none of those restraints
which Christianity hath laid upon manlcind. That
men siionld kill one another for want of somewhat
dse to do (which is the case of 'all volunteers in
war) seems to be so horrible to humanity, that there
neeils no divinity to oontnd it. It was a divine con*-,
templation of the same philosopher, that when
Providence had so well provided for, and secured
the peace l>etween nations, by putting the sea be-
tween, that It might not be in their power to be ill
neighbours, mankind should be so'mad as to devise
shipping, to affect death to much sine spe sepultura,-
and when they are safe on land, to commit them-
selves' to the waves and the fierce winds, quorum
J^dtiu est ad bella perferris and that those winds
which God had created, ad eustodiendam ccsli ter-
rarumque iemperiemy and to cherish the fruits and
the trees of the earth, should be made use of so
contrary to his intentions, vt legianes, equHemque
gestarent, and bring people (whom he had placed at
that distance) together, to imbrue their hands in
each other's blood ; indeed it must be a very savage
appetite, that engages men to talce so much pains,
and to tun so many and great hitzards, only to be
cruel to those whom they are able to oppress.
I 2 -
178 LORD clarendon's BS8AT8.
They who allow no war at all to be lawfiol, haw;
consulted both nature and religion much better than
^they who think it may be entered into t6 comply
with the ambition, coyetousness, or revenge of the
greatest princes and monarchs upon earth : as if
God had only inhibited single murders, and left
o&ankind to be massacred according to the humour
and appetite of unjust and unreasonable men, -of
what degree or quality soever. - They who think it
most unlawful, know well that force may be re-
pelled with force ; and that no man makes war who
doth only defend what is his own from m attempt
of violence ; he who kills another that he may not
be killed himself by him who attempts it, is not
guilty of murder by the law of God or man. And
truly, they who are the cause and authors of auy
war that can justly and safely be avoided, have great
reason to fear that they shall be accountable before
the supreme Judge for all the rapine and devasta-
tion, all the ruin and damage, as well as the blood,
that is the consequence of that war. War is a li-
cence to* kill and slay all those who inhabit that
'land, which is therefore called the enemy's, because
he who makes the war hath a mind to possess it ;
and must there not many of the laws of God^ as
well as of man, be cancelled and abolished, before a
man can honestly execute or take such a licence ?
What have the poor inhabitants of that land done
that they must be destroyed for cultivating tbeir
own land, in the country where they were bom ?
and can any king believe that the names of those are
left out of the records of God's creation, and that
the injuries done to them shall not be-considered ?
OF WAR. ' 179
> War is a depopulation, defaces all that art and in-
dustry hath produced, destroys all plantations,
bams cfaurcfae^aod palaces, and mingles them in
the same ashes with the cottages of the peasant and
the labourer; it distinguishes not of age, or sex, or
dignity, but exposes all things and persons, -saciied
and profane, to the same contempt and confusion ;
and reduces all that blessed order and harmdny,
which hath lieen the product of peace and religion,
into the chaos it was first in ; as if it would con-
tend with the Almighty ui uncreating what he so
wonderfully created, -and since polished. And is it
not a most detestable thing to open a gap to let this
wild boar enter into the garden of Christians, and
to, make all this havoc and devastation' in countries
planted and watered by the e4ual Redeemer of man-
kind, and whose ears are open to the com^sdnts of
** the meanest person who is oppressed? It is no an-
swer to say that this universal suffering, and even
the desolation that attends it, are the inevitable
oonseqtieaces and events ei war, how warrantably
soever entered into, but rather an argument, that
BO war can be warrantably entered into, that may
produce such intolerable misduefs ; at least if the '
ground b^ not notorionsly just and necessary, and
fike to introduce as mudi benefit to the world as
damage aad inconvenience to a part of it ; and lis
much care taken as is possible, to suppress that rage
and licence, which is the wanton cause of half the
destruction.
It may be, upon a strict survey and disquisition
into the elements and inJ.un^ions of Christian re-
ligion, no war will be found justifiable, but as i^ is
the process that the law of nature allows and pre-
iBO LORD CLARBNDOH's ESSAYS.
scribes fur justice sake, to compel those to abstain
from doing wrong, or to repair the wrong they h»ve
done, who can by no other way be induced to 4o
&ther $ as when one sovereign prince doth an in-**
jury to another, or suffSers his subjects to do it with-
ost control or punishment ; in either of which
cases, the injured prince, in liis own rif^t, or the
rights of his subject^, is to demand justice lirom the
other, and to endeairour to obtain it by all the
peaceable means that can be used ; and then if there
be an absolute refusal to giire satisfaction, or such a
delay, as in the inconvenience amounts to a refusal,
ihere is no remedy left, but the last process, which
is force $ since nothing caa be in itself more odious,
or more against the nature and institution of sove-
reign power, than to do wrong, jmd to refuse to ad^
minister justice ; and^ therefore, the oEusciiiels which
attend, and which cannot but fall upon the persons
and fortunes of those who are least guilty of the in*
jury and injustice, because the damage can very
hardly reach the prince, but in his subjects, will be
by the supreme Judge cast upon his account who is
the original cause and author of the first tran8^ess>
sion. And if it be very difficult to find uiy other
just cause to warrant so ^vage a prooeediag as all
war produces, what can we thinlE of most of tiuit
v^ar which for some hundred of years has infested
the Christian world, so much to the dishonour of
Christianity, and in which the lives of more men
have been lost than might have served to have dnven
infidelity out of the world, and to have peopled aU
those parts which yet remain without inhabitants ?
Can we believe that all those lives are fecgot^en,
and that no account shall be rendered of them? If
OF WAE. . 181
the siiving tht life of .any single person who iit-ia
danger to perish, hath much, of merit in it, though
it be a duty incumbent to humanity, witli what 6e-^
testation and horror invst we look upon those, who
upon deliberation are solicitous to bring miUiops of
men together to no other purpose .than to kill and
destroy; and they who survive are conducted as
soon as may be to another butehery, to another op*
pcRtunxty to ktU more men, whom they know not^
and with whom they are^not so much as angry^
'JRie gnimmarlans have too much reason to derive
beUum, a helkas ; all war hath much of the beast in
it ; nnmane guitUlam et beUuarum aimih ; very much
of the naam most be put off tliat there may he enough
of the beast : princes must be obeyed, and because
tiicJir may have jnst cause of war, their subjects must
obey and serve them in it, without taking upon them
to jezamine whether it be just or no, Seroi tua eat
amtiitio; ratid ad te nihil i they have no liberty to
doabt wtieo their duty is clear to obey ; but where
there is none of that obligation, it is wonderful,
and an mmatnrai appetite that disposes men to be
soldiers, that they nia^ know how to live, as if the
undentanding the/s^dvanti^e how to kill most men
together were a commendaUe science to raise their
fortune ; $md what reputation soever it may have
in politics, it can hasrt none in religion, to say, that
the art and conduct of a soldier is not infused by
nature, but by study, experience, and observation^;
and therefore that men are to learn it, in order> to
serve thdr own prinbe and country, which may be
assaulted and invaded by a skilful enemy, and hsurdly
defended by ignorant sod unsktlftil offioars ; when,
hi troth, the man who conscientioudy weighs this
182 LORD clarendon's ESSAYS.
common argument, will find that it Is made by ap-
petite to excuse, and not by reason to rapport, an
ill custom ; since the guilt contracted by shedding
the blood of one single innocent man, is too -dear a
price to pay for all the skill that is to belearqed in
that deFOuring profession ; and that all the science
that Is necesf^ary for a just defence may be attained
without contracting a guilt, which is like to make the
defence the more difficult. And we have instances
Enough of the most brave and effectual defences
made upon the advantage of innocence, against the •
boldest, skilful, and injurious aggressor, whose guilt
often makes his understanding too weak to go
through an uiijust attempt, against a resolute though
less experienced defender. .
It must seem strange to any one,. who considers
that Christian religion, that is founded upon love,
and charity, and humility, should not only not ex-
tinguish this unruly appetite to war, but make the
prosecution of it the more fierce and cruel; there
having scarce beea so much rage and inhumanity
practised in any war, as in that between Christians,
llie ancient Romans, who for some ages arrived to
the • greatest perfection in the observation of the
obligations of honour, justice, and humanity, of all
men who had no light from religion, i^tituted a
particular triumph for those their genends who re-
turned with victory without the slaughter of men.
It were to be wished, that the modem Christian
Romans were endued with the same blessed spirit,
and that they believed that the voice of hkioA is
loud and importunate ; they would not then think
it their office and duty, Sb far to kindle this fire-
bnuid war, and to nourish all occasions to inflame
OF WAR. 183
it, as to obstruct and divert all overtures of eztin-
gaishingit; and to corse and excommunicate all
those who shall consent or submit to such overtures,
when they are wearied, tired, and even consumed
with weltering in each other's blood, and have
scarce blood enough left to give ttatm strength to
enjoy the blessings of peace. What can b^ more
unmerciful, more unworthy of the title of Chris-
tians, than such an aversion from stopping those is-
sues of blood, and from binding up those wounds
which have been bleeding so. long? and yet we
have seen those inhuman bulls let loose by two
popes, who would be- thought to have the sole power
committed to them by Christ, to inform the world
of his will and pleasure ; the one agsunst the peace
of Germany, and the other against fhat with the
L6w Countries; by both which these his vicars
general absolve all men from observing, it, though
th6y are bound by their oaths never to swerve from
it. We may piously believe, that all the princes
of the world, v/ho have'wantonty, or without just
and manifest provocation, obliged their subjects
to serve them in a war, by which millions of men
have been exposed to slaughter, fire, and famine,
will soojier find remission of all the other sins they
have committed, than for that obstinate outrage
against the life of man, and the murders which hav<i
been committed by their authority.
184 ^ LORD CLAKXNDOlKS ESSAYS.
XXI. OF PEACE.
Monomer, ifiTO.
It was a very proper answer to hlni who asked^ why
any man shoal^be delighted wijth beauty? 1^ it
was a question that none but a blind man could ask ;
since any beautiful object doth so much attract the
sight of all men, that it is in no man's power not to
be pleased with it. Nor can any ^aversion or ma-
lignity towardiB the object, irreconcile the eyes tnm
looking upon it : as a man who hath an envenomed
and mortal hatred against another, who ha^ a
most graceful and beautiful person, cannot hinder
his eye from being delighted to behold that person ;
though that delist is far from going to the heart ;
as no man's malice towards an excellent mnsiciiyi
can keep his ear from being pleased with his oraeic.
No man can sisk how or why men come to be .de-
lighted with peace, but he who is without natural
bowels, who is deprived of all those alfectibnB,
which can only make life pleasant to him. Peace
is Chat harmony in the state, that health Is in the
body. No honour, no profit, no plenty can make
him happy, who is sick with a fever in his blood,
and with deflnctions and aches in his joints and
bones; but health restored gives a relish to the
other blessings, and is very merry without them :
no kingdom can flourish or be at eaSe, in which
there is no peace ; which only makes men dwell at
home, and enjoy the labour of their own hands,
and improve ^ the advantages which the air, and
the climate, and the soil administers to them ; ^nd
all which yield no comfort, where there is no peace.
OF PBAOE. 185
God himself reckons health the greatest blessing he
can bestow upon mankind, and peace the greatest
comfort and ornament he can confer upon states;,
'which' are a mnltitude of men gathered together.
They who delight most in war, are so much ashamed
of it, that they pretend, Pacia gerere negiaium : to
liave no other end, to desire nothing but peaee, that
their heart is set upon nothing else. When Cesar
was engaging all the world in war, he wrote toTuIlyy
** Neque tntius, neque honestius reperiesquidquam^
quam ' ab omni contentione abesse ;" there was
nothing worthier of an honest man than to have
contention with nobody. It was the highest zgg^n^
Tation that the prophet could find out in the def
scription of the greatest wickedness, that *' the
way of peace they knew not ;" and the greatest pu-
nishnaent of all their crookedness and perverseuess
was, that ** they should not know peace." A greater
corse cannot befall the most'wicked nation, than to
be deprived of peace.- There is nothing of real and
substantia comfort in this world, but what is the
product of peace ; and whatsoever we may lawfully
and innocently tadie delight in, is the fruit and ef-
fect of peace. The solemn service of God, and per-
forming our duty to him in the exercise of regular
devotion, which is the greatest business of our life,
and iir which we ought to take most delight, is the
issue of peace. War breaks all that order, inter- .
ropts all that devotion, and even extinguisheth all
that zeal, which peace had kindled in us, lays waste
the dwelling.phice of God as well as of man ; and
introduces and propagates opinions and practice, as
much against heaven as against e^th^ and erects a
deity that delights in nothing but cruelty and blood*
166 LORD CLARENDOtl'S ESSAYS.
Are we iileased with the enlarged conaierce anif
society of large and opulent cities^ or witli the re-
tired pleasure* of the country ? do we love stateif
palaces, and noble houses, or take delight in plea^
«a&t groves' and woods, or fruitful gardens, which
teach and' instruct nitture to {>roduce and bring
forth more fruits, and flowers, and plants, than her
own xtorexan supply- her with? all this we owe to
peace ; and the dissolution of this peace disfigures
idl this beauty, and in a short time covers and
buries all this order and delist in nimandrublnsh.
Finally, have we any ooatent, satisfaction, and joy,
in the conversation of each other, in the knowledge
and understanding of those arts and sciences, whidi
more adorn mankind, than all those buildingB and
plantations do the fields and grounds oo wiuch
they stand ? even this is the blessed effect and le>
gacy of peace ; and wm: lays our natures and man-
tiers as waste as our gardens and our halntatiofis^
and we can as easily preserve the beauty of the one,
as the int<?grity of the other, under the cnrsed
jurisdiction of dnuns and trumpets.
'' If it be possible, ^ uuich as lieth in yon, Ihe
•peaceably with all men," was one of the primitm
ix^ttctions of Christiambty, Rom. adi. 18, and eon-
prehends not only particular and private men
(though no doubt all gentle and peaceable natureB
are most capable of Christian precepts, and most
affected with them) but kings and princes them-
B^ves. St. Paul knew well, that the peaceable in-
cUnations and dispdsi^ns of subjects could do Jklle
good, if the sovereign princes were dispoatd to
vmr% but if they desire to live peaceably wkh their
neighbours, their aol^ects cannot bnt be h»ffi.
OF PEACE. 187
And the pleasure that God himself takes in that
temper^ needs bo other manifestation, than the
promise our Savionr osakes to those who contri-
bute tcMrards it, in his sermon ufion the mount,
*^ Blessed are the peace-makers, for they shall he
called the children of God," Matt.' v. 9. Peace must
needs be very acceptable to him, when the instm-
ments towards it are crowned with snch a full
measure of blessing ; and it is no hard matter to
guess whose children they are, who take all the
fiains they can to deprive the world of peiice, and
to 8«bj.eot it to the rage and fury and desolation of
war. If we had not the woful experience of so
many hundred years, we should harcUy tlnnk it pdft-
sible, that men who pretend to embrace the gospel
of peace, should be so unconcerned in the obliga-
tion and efiects. of.it ; and when God looks upon it
as the greatest blessing he can pour down upon the
heads of those who please him best, and observe his
commands, ^< I will give peace in the la«d, and ye
shall lie down; and none shall msdte yon afraid,f*
Lev. xzvi. 6, that men study nothing more than
how.to tfarow-off and deprii^ (hemselves and others
of tbis his precious bounty ; as if we were void of
natural reason, ^ well as wiHiout the elements W.
religion : for nature itself disposes us to a love of
society, which cannot be preserved without peace.
A whole city on fire is a< spectacle full of horror,
but a whole kingdom on fire must be a prospect
much more tettible ; and such is every kingdom in
war, where oothing flourishes but rapine, blood,
and murder, andvthe iiaaes of all men are pale and
(^tly, out of the sense of what they have done^
or of what ^ey havi^ s«flfered| or iw« to ei»d«iicr.
1
188 LORD clarendon's essays.
The reverse of all this is peace, which io a momeiit
eztlnguishes all that fire, binds up all the woundsy
aad restores to all faces their natural nvacity and
beautf. We cannot make a more lively represen-
tation and Emblem to ourselves of hell, than by the
view of a kingdom in war; where there is nothing
to be seen but destruction and fire, and ^e discord
Itself is a great part of the torment : nor a more
sensible reflection upon the joys of heaven, than as
it is all quiet and peace, and where nothing is to
be discerned but consent and harmoDy, and what is
ai|[iiable in all the circumstances of it. And as fv
as we may warrantably judge of the inhabitants of
dther climate, they who love and cherish discord
among men, and take delight in war, have kuige
mansions provided for them, in that region of iac-
Uon and disagreement ; as we may presume, that
they who set their hearts upon peace in this world,
and labour to promote it in their several stations
amongst all men, and who are instruments to pre-
vent the breach of it amongst princes and states,
or to renew it when it is broken, have infallihle
title to a place and mansion in heaven; where
there is only peace in that perfection, that all other
blessings are comprehended, in it, and a part of it.
XXII. OF SACRILEGE.
On a Fsit-daymt Jentj, 1041.
The original and ground of the first institution of
fiistsand solemn days of humiliatiop, was to depre*
cate God's judgment, and to .remove some heavy
afllictions either actually brought upon or imme-
diately threatened by him upon that people; and
OF SACRILEGE. 189
in order thereunto to make a faithful iDqnisitioii
into all sins, and to enter into a covenant agsunst
those which seem to be most cordially embraced
by usy and consequently the most likely causes of
the present calamities we groan under: so that
though every act of devotion- should raise in us a
detestation of all sins whatsoever, yet as a particular
fast is commonly for the removal of a particular
judgment, so the devotion of that day will not be
too moch circumscribed and limited, if it be intent
upon the inquisition into the nature and mischief
of one particular sin, and in the endeavour to raise
up some fence and fortification that that sin may
not break in upon us; especially if it be such a
one, as dtherour own inclinations, or the iniquity
and temper of thetime in which we live, is like to
invite us to. If the business of our fasts be oniy to
inveigh and pray against the sins we are least in«
dined to, we make them indeed days of triumph
over other men's wickedness, not of humiliation for
tmr own ; and arraign them, not prostrate ourselves
before God. If the parliament's fast-days had been
celebrated with a due and ingenuous disquisition of
the nature and odionsness of hypocrisy, rebellion,
and profaneness, instead of discourses against
popery, tyranny, and superstition;' which, though
they are grievous sins, were not yet the sins of those
congregations ; and if thefast-days obser\'ed by the
king's party had been spent in prayer for, and sin-
cere study of temperance, justice, and patience in
adversity, of the practical duties of a Christian, of
the obligations of conscience to constancy and per-
severance in our duty, and of the shame and dis-
honesty and impiety of redeeming our fortunes or
190 LORD ClAEEND01t*S ESSAYS.
Ikes with the breach of ovr conscienee, instead of ^
aifganientft against takmg up arms against lawful
authority, sedition, and schism ; which, though
dKy are enormous crimes, wa« not yet the crimes
of those congregations ; hoth parties without doubt
would not hare been as constant to their own
sins as to their fasts; as if all their devotions
had been to eonfirm them, in what they Imd done
amiss, and im the end to shalce haoiis in the same .
sins, and detemmie all further dispute of oaths, by
an union inpeijury, a general talking the covenant,
and to extinguish rebellion by an uniTersal submis-
inon, and guMt in sacrilege.
\ have- not yet met with any man so hardy as to
-deny that sacrilege is a sin ; or to aver that, being
a sifi, a man may be guilty of it for any worldly
consideration or advantage whatsoever; and yet, ^
as if there were qo such thing in uature, or as if it
were only a term of art to perplex men in debates,
men of all tempers, and scarce reconcileable in any
other conclusion or design, are very frankly and
lairingly united in this mystery of iniquity : which I
cannot be so uncharitable as to believe proceeds
from a vicious habit of the mind, hut an inad-
vertency and incogitancy of the nature and conse-
quence of the sin itself. It would not otherwise
be, that< a thing that hath been so odious from the
beginning of the world amongst all brave nations,
^o have been endued but with the light of na-
ture, and have made any pretence to virtue, that
they could not fix a brand of more infEuny upon the
most exorbitant person in the practice of idl vice,
than to call him a sacrilegious person, should be i
BOW held of so:little moment amongst Christiaesf ^
OF SACftlLBGB. 191
and that wfaen<^all things dedicated and aepamted
for holy uses have been always aecounted and re*
pated 8o saered by jnes of all rdigions, or pre^'
teudevs to- religion, tiiat where any violation hath
been ofiered to the temples of any gods> when a
coontry hsrth been pronounced to be destroyed with
fir» and sword^ and all cruelty practised by order
against all ages and sexes, the general of thoae af'*
mies has, by his sacrilege, lost the reward of his
other conquests, and been pnnished with infomy
and dishonour by those who have enjoyed the be-
nefit of his victory, though they served not those
Godsi« or aecounted them such whom he had
spoiled : as we find frequent eseamples in the Bo-
v^n storyj who, besides that justice upon those
accidents, celebrated some devotions to abscHve
their state from the guilt, and ordered reparation
and restitution to be made to those deities which
had been robbed and profaned ; yet after sixteen
hundred years study and profession of Christianity,
those horrible crimes should pass by. us, and. we
pass tbrongb them, not only without the least com-
punction of conscience, but without the least blush
or apprehension of a fault. '* WiU a man. rob
Gk>d?" says the prophet Malachi, ch. iii* B, none
will be so impudently wiclied to say he will$
'' Yet ye have robbed me : but ye say, v^reiahave
we robbed thee ?" " la tithes and oflferings," says
the same spirit. Pretend what you will to re-
verence, and fiear of God, if you take away wiiat is
consecrated, what is dedicated to him, you do no
better, than rob God himself; and rob him with all
those circumstances which most ofiend and grieve
him, Ti^mdlius renders it ''spoliatis me," but
192 LOU) CLABENDON'S B8SAY9.
the TQlgar hath it " configitis me," which is worse )*
spoiling a man, supposes some great act of violence
in the circumstance, but a man that is spcnled may
be yet left at liberty to shift for himselfy and may
fiad relief again by others; bnt '^configttis me,"
yon have not been content to rob and to spoil me;
but yon have nailed me, you have bound me fast,
that I cannot stir to keep myself, nor to go to
olliers to help me. He that . commits sacrilege,
hath done the best he can 'to bind God so fiist, to
pat him in that condition, that nobody should serve
bim ; and therefore amongst the Jews, he that was
guilty of it was thought to offend Ood prknarh, ,
and to sin agunst the first table ; whereas, as other
thefts or robberies were but offences against the
second table, they spoiled not God himself-: and we
cannot thinlc reasonably that this was a sin only
under the law, and is none under the goapd. If
th^re bad been no such thing in nature, St. Paul
wvtire would never have reproached the Romans with
their hypocrisy, in pretending to abhor idolatry,
and yet committing sacrilege. And that argumenta-
tion by interrogating is very observable, as if
idolatry and sacrilege were one and the same sin;
^' Tliou that preachest a man should not steal, dost
thou steal? Thou that sayest a man should not
commit adultery, dost thou commit adultery?
Thou that abhorrest idols, dost thou commit sa-
crilege ?'* '< Non multum distat," says the learned
Orotius, " falsoB Deos colere, et veruni spoliare ;^
there is very littlje difierence between adoring false
gods, and robbing the true God. And that the
robbing and defrauding the church is this very sa*
crilege condemned, appears eridently by that saying
. OF SACRItEGB. 193
of the town-clerk in the Acts, " Ye hftve bronght
hither these men, which are neither robbers of
cfaorcheSy nor yet blasphemers of your goddess/'
Acts xix. 37. Where the same word is used in the
original {UpoavKw) which St. . Paul uses to the
Roinane^ which is no where applied to any other
robbers throughout the Scripture. If it were pos-
sible that men who have no piety should have any
justice, even that alone, without the other, would
give a rule in this point : vnth what justice can
that, which the goodness and bounty of our an-
cestors have directed to our use, be taken away,
and applied to another, nay, to such a one as we
are morally sure is a use the founders or donors
would never have given the same ? I doubt not,
but there ma>^be a supposition of such uses as may
not be agreeable to the policy and p^ace of the
«tate, but then the act itself is void, and no such
grant can be made ; or, if the policy of succeeding
times find that use (being a civil use) inconvenient
to the present temper, and so abrogate it, it will
be still as if there were no donation, and the. thing
given must revert to his use, whose it would na-
turally have been if there had been none such.
Neither can laws in those casea alter the matter of
right and justice; it may render me more potent
to. do hurt and injury, by making that damage and
injury unpenal to me ; it cannot make the thing I
do just, or lessen my guilt before God ; I speak of
<4hing8 evil in themselves, as all things are which
God himself hath expressly inlubited to be done $
and therefore, if there were an act of parliament,
which authorized the stronger to rob^or kill the
weaker, I do not think any man will say, that U
K
194 LORD CLARENDON'S &88AYS.
feM murder or theft before God, than if there were
tto snch act ; and, I confess, I cannot apprebend
ho^ spdling or defrauding the chnrch can be less
sacrilege, by what authority soever men are qnali-
fied to commit it.
Bttt if we examine this a little fiscrther, we sliall
find, that thongh no man (as 1 said before) denied
sacrilege to be a sin, yet very many deny that to he
sacrilege which hatli been commonly accounted sa-
crilege : they do not, or seem not to l>eUev^, tbat
it 4s the same sin in the gospel that it was in the
law ; at least, that things do not l)ecome de^Bcated
in the same manner to God under the gospel, as
they did under the law ; 1>ecause, as to a gift there
is always to be a receiver as well as a river, so there
Is not evidence under the gospel, that God doth ac-
cept and receive what is given, as there was under
tTO law, and therefore that it cannot be sacrilege :
they are contented that shall be sacrilege as it is ec?
Idesiastical robbery ; and that as it is felony to steal a
|K)t out of a common house, so it slum he sacrilege to
Steal the chalice out of the chnrch, and are willing
that they shall be equally punished for It ; but they
ti!te not all satisfied to allow that distinction, or that
there is any difreren6e of places now : and they are in
truth the more ingenuous of the two, and they win
hest define the committing of sacrilege, who do re*-
Ject all difference and distinction of persons and
places ; tod so t^either leave God himself a capacity
of being robbed, nor suffer those who dfdm under
faim, by Serring at his altar, or his church, to have
a propriety in any thing, of which they may not be
deprived for the conveniency of a great man, or
bf the state In which they live. But these men omy
OF SACRILEGE. Id5
xemembery that they g^ve do better, or indeed otker
reaaoDS for this their bold a^sertioo, than their
progenitors the heathens did, when they were pos-
sessed with their spirit, to contradict a definition
of sacrilege, current in all. times, as agreeable to
the law of nature : '' Quisquis id quod Deorum est
sustulit et conpumpsit, atque in usum suum Fertit, ,
sacril^gus est :" they thought they refelled this pro-
position very substantially when they denied this to
be 'Sacrilege, because of the universal power an^.
dominion the gods had over all things and places,
" Quia quicquid sublatnm est es eo loco, qui Deo-
nun erat, in enm transfertur locum qui Deorum ■
est." Nor need there -be another answer given to
them than the philosopher, who I doubt was a bet-
ter divine than many of their teachers, then gave,
*' Omnia qnidem Deorum esse, sed uon omnia Diia
dicata ;" and he convinced them by an argument
very like tl^^ir own, that all the world was the tem-
ple of the immortal gods, ('* Solum quidem ampU-
tadine illorum ac magnificentili. dignum ;) et tamen
a sacris profana decerni, et non omnia licere in
angulo, cui nomen fani impositus est, qua sub ccelo
et conspectu siderum licent ;" many things may be^ ^
done in other places which are neither fit or lawful
to be done in churches, or places dedicated to 6od*a
service. .The most sacrilegious person cannot do
any injury to God, " Qnem extra ictum sua divi-
nitas posuit, sed tamen punitur quia tanquam Deo
fecit." If this were not known to be Seneca's, it
might be wel^ owned by those casuists who are to
dispute with these men ; who yet, it may be, will
rather choose to be converted by the philosopher,
as it is the dictate of natural reason, without the
196 LORD clarendon's ESSAYS.
authority of the church. And it can never be
enough lamented, that after places have been set
aside in ail nations, from the time' of which we
have any records, and assigned for the peculiar ser-
vice and worship of that divinity that was there
acknowledged ; and after so much pious 'care for
the hiiilding of churches to that end, from the time
that Christianity hath had any authority in the
world; that the Christian clergy owned and ac-
knowledged under that appellation, and who, ac-
cording to the judgment of a leanied man, I think,
as any age hath brought (Mr. Mede) can derive
their descent from the apostles themselves; that
is, from those for whom their Lord and Master
prayed unto his Father, (John xrii. 17.) ** Sanc-
tify them (Father) unto or for thy truth : thy word
18 truth ;" that is, saith he, separate them unto
the ministry of thy truth : I say, it is matter of
great lamentation, that these places and these per-
sons should now be esteemed so common^ and of so
little regard, and to be looked upon as' the only
places and persbns to which an injury cannot' b(;
done, or to whom an affront or indignity cannot be
committed. And it is a very weighty obseryation
by the said Mr. Mede (who never received tithes or
offerings, and was too, little known in the church
whilst he lived,) that they are in a great error, who
rank sacrilege as a sin against the eighth com-
mandment ; for though he that commits sacrilege,
indirectly and by consequence-robs men too, namely,
those who should live upon God's provision, yet,
as sacrilege, it is a hin of<the>flr&t table, and not of
the second, a breach of the loyklty we immediately
owe to God, and not of the duty we owe toonr
OF SACRILEGE. 197
lieigfabour ; and then he cites the text mentioned
before in Malachi, ''Will a man rob God,"^ &c.
And truly, methinks, there is too much said in the
New Testament against this sin, to leave it in the
power of any man to imagine, that what is said in
the Old is abrogated.
No man must* imagine that this monstrous siil is
contracted to, or in any one climate or region, and
affected only by those of any one religion; it is
equally spread amongst all nations, and more prac-
tised and countenanced amongst those of the catho-
lic, than of the reformed religion; at least was first
introduced and practised by them, before it was by
these. Emperors and kings dontrive and permit it i
and popes themselves no otherwise contradict it,
than that they would not have it committed with-
out their special license and dispensation ; by which
It was first planted in England, and as warrantably
propagated afterwards by him, who had as much
authority to do it himself, as with the consent of the
pope. They who know how many abbeys, and other
ecclesiastical promotions, are at present posseiSsed
by. laymen, and what pensions are daily granted
upon bishoprics, and other revenues of the church,
to laymen* and other secular uses, throughout the
catholic dominions of Germany, Italy, France, and
Spain, wiU )^her wonder that there is so fair re-
venues yet left -to the church in protestant coun-
tries, than that so much hath been taken away ;
which for the most part was done in cathoUc
times, and by catholic authority : and it is a won-
derful thing how little hath been said in tlye one
church or the other, in justification or excuse of
what hath been so much practised in both ; and
k2
198 LORD ClARENDON'S ESSAYS.
they who Jiave attempted it 'haye done it so ob-
dcnrely, upon such suppositions, and >vith such re-
servations and distinctions, as if they endeavoured
to find out or contrive a more warrantable aod de-
cent way to do that which ought not to be done at
all ; and what they allow proves to be tis unlawful
by their own rules, as what they condemn ; which
falls out very often to be the case in the writings of
the school-men, and amongst the modern casuists.
And it may be, they who are most conscientiously
troubled and afflicted with the sense of the sin, and
the punishment that must reasonably attend it, and
to see so many_ noble and great families involved
insensibly under a guilt, that is already in some
degree punis-hed, in their posterities degenerating
from the virtue of their ancestors, and their noble
blood corrupted with the most abject and vulgar
affections and condescensions ; I say, these good
men are not enough affected, to search and find
out eispedients and cures, to redeem these trans-
gression s^ and to wipe out the guilt from those
who do heartily desire to expiate for the errors ,
and faults of their forefathers. Many men are ifl-
volved in sacrilege without their privity or consent,
by inheritances and descents ; and it may be, have
made purchases very innocently of lands which
they never knew. had been dedicated to the church :
and it cannot reasonably be imagined that either of
these, especially if they have no' other estatos, or
very little, but what are marked with the 'same
brand, will, out of the conscience of their great*-
grandfathei^s impiety, ransom themselves from a
leprosy which is not discernible, by giving away all
they have ; and which by established laws ai*e as m^
OF SACRILEGE. 199
^estionably their own, as any thing can be made
to belong to any man : but they will rather leave
their ancestors to pay their own forfeitures, and be
very indulgent to those arguments which would
persuade them, that what was sacrilege a hundred
years since, is so purged away in so many descents
that it ceases to be so in the present possessor :
however, he will never file away the stain that may
yet remain in, his skin, with an instrument that
will open all his veins, till his ' very heart's blood
issue and be drawn out. . Nor can it be expected
that he who hath innocently and lawfully purchased
what was innocently and lawfully to be sold,' be-
cause he finds afterwards that those lauds had so
many years since belonged to some religious house ;
which if he had known he would not have bought,
will therefore lose his money, and leave the land to
him, whose conscience will give him leave to take
it ; for though he might innocently, because ig-
norantly, buy it, he cannot after his discovery sell
it with th« same innocence ; but he will choose a
lawyer rather than a bishop for his confessor, and
satisfy himself with that title which he, is sure can
be defended. ' In a word, he must depart too much
from his natural understanding, who believes it
probable, that all that hath been. taken from the
church in fi)rmer ages, will be restored to it in this
or those which shall snca>ed, to the riiin of those
many thousand families which enjoy-the alienations,
though they do not think that it was at first with
justice and piety aliened ; but will satbfy them-
selves with the possession, and by degrees believe^
that since it must not be restored to those uses and
ends, to which it was. at first dedicated and devoted.
300 LORD clarendon's B85AVS.
it may be as justly enjoyed by them with tbdr
other title^ as by any other persons to whom it
maybe assigned. Whereas; if learned, prudent,
and conscientious men, upon a serious deliberation
and reflection of the great mercy of God, and that
under the law he both permitted and prescribed
expedients to expiate for trespasses and offences,
which^ by inadvertency and without malice, men
frequently run into, and therefore that it may be
]^ously hoped, that in a transgression of this na-
ture, he will not be rigorously disposed to exact the
utmost farthing from the heirs of the transgressors,
who, with the authority of the government under
which they lived, and in many cases with the con-
sent and resignation of those in whom the interest
was fully invested, became unwarily owners of what
in truth, in a manner, was taken from God hinis«df ;
I say, if such men, upon such and other recollec-
tions which might occur tO them, would advise a
reasonable method, in which they who are possess-
ed of estates and fortunes of that kind, may well
assign a proportion of what they enjoy to such pious
and charitable uses, as may probably do as mudi
good as those estates did when they were in thdr
possession from whom they were taken, and yet
not deprive the owners of more than they may
without great damage part with. It is very pos-
sible, that veiy many, out of the observation of the
misfortunes which have often befallen the posterity
of those who have been eminently enriched by those
sacred spoils, and it may be out of some. casual re-
flections and reluctancy which now and then may
interrupt the most cheerful divertisements, would
dedicate somewhat of what they ei^oy, towards the
^ OF SACRILEGE. 201
i^paration of what charity hath for a long time
suffered ; and by this means the- poor bishoprics^
which cannot support the digdity of the function,
may. be better endowed, poor vicarages comfortably
cmppUed/aQd other, charitable y^orks performed in
the education 'of poor, cbildrefn, and the like. • And
they who' thus .contribute, out of the freedom
an<l bounty of their own natures, will find a se-
renity of mind that will. please them,, and make
them believe that tiie rest will prosper the better^
and that, tfae^r have more left than they enjoyed be-
fore ; and ^when the matter hath . been well and
discrefltly weighed, and good mediums instilled into
the minds of men, by conference and conversation^
the method and prescription will be most power-
fully given by the liberality and example of those
who- are wrought upon by the other, or by their
own contemplation.
It is observable, that in these violent and furious
attempts against the charch, albeit his majesty hath
always publicly declared, that his not complying
with them in that particular, (the doing whereof
many have supposed would have procured him his
desires in all other particulars) proceeds purely
from matter of conscience, and principally from
the conclusion, that what they desire is sacrilege ;
there* hath. been no application to his person, nor
any sober aliimadversion in writing, to inform b^s
judgment that it is not sacrilege^ but only mnne al-
legations of former times, it may be too faulty in
that particular, and the authority of that council
which think they have power to compel him to con-
sent to it, whether it be sacrilege or not; nor hath
that assembly of divines, who have so frankly given
202 LORD CLAUBNDON'S S6SAY$.
their consent to the destruction of that church to
which they had formerly subscribed, and who nre
so ready to apply satisfaction to the consciences of
men in many thingps which are enjoined agpadnst the
light of their own, yet presum^ to publish any
thing to inform the minds of men in this argument.
So that there being so litde said for it, how much
soever is done, a man cannot so easily enlarge his
thoughts in a idisquitStion agiunst it ; but had best
enlarge his heart by prayer, that tlie torrent of
worldly power, or temptation of profit, may neither
orerwhelm nOr corrupt him, to what his conscience,
reason, or understanding, can never otherwise be
In^ted.
INDEX.
I. Of Haoum Nature 5
II. . . Life • . . . T
III. . • ReAectioni npomthe Happineu whijid^'
we may e^}oy, in and fxom ourselvet IT
lY. .. Impudent Delight in. Widudnem . . 99
Y. . • Diunkenness • • 4S
YI. . . Envy fi5
YII. . . Pride ........ ^. .. 58
YIII. . . Anger' 69
IX. . . Patience in Adyeriity ...... 78
Z. . . Caattms^ of Deatb, and the best pro-
viding for it ... 88
XI. ^ • Friendship 05
~ XII. • . Counsd and Convenation . . . . 109
XIII. . . Promises . 115
XIY. . . Liberty ISO
XY. . . Industry 1S6
XYI. . . SiekneMi li»
•XYII. . . Patience '.....*... . . 131
XYIII. . . Repentance . ISS
XIX. • • Consdeoce ..169
XX. . . War . .^ .... 175
XXI. . . Peace ' .... 184
XXU. . . Sacrilege . . 188
THE END.
4
T. Davison, Printer, Whitefriars.
• » « ■
• « »
• • •
f •
■ r
,7,
e
SELDENIANA.
WITH A
BIOGRAPHICAL PREFACE.
0^
L.- '
MDCCCXXI.
3t.
r • -^ • • •
• • B • t '
I 1
SELDENIANA.
WITH A
BIOGRAPHICAL PREFACE.
0.
o *
MDCCCXXI.
3t.
The matter of yovir prayse
Tlowes in upon me; and I cannot rayse
A banke against it : nothing, but the round
Large claspe of nature, such a mt can bound:
Monaxdi in letters !
Ben Jonson to Seiden.
Printed by T. Datis&m,
Whitefriars.
i:
BIOGRAPHICAL PREFACE.
NOTHING can be more interesting than this little book>
containing a lively picture of the opinions and conversation
of one of the most eminent scholars and most distinguished
patriots England has produced, living ^t a period the most
eventAil of our history : there are few volumes of its size
so pregnant with sense, combined with the most profound
learning : it is impossible to open it, without finding some
important fact or discussion, something pra<;tically useful
and applicable to the business of life : it may be said of it,
as of that exquisite little manual, lord Bacon's Essays,
** after the twentieth perusal one seldom fails to remark in
it something overlooked before.'*
l>r. Wilkins, the editor of Selden's works, has attempted
to discredit the authenticity of the * Table Talk,' upon the
ground of its containing many things unworthy of a man of
Selden's erudition, and at variance with his principles and
practice : but this objection is far from conclusive, and the
compilation has such a complete and unaflbcted air of
genuineness, that we have no hesitation in giving credit to
the assertion of Richard Milward, Selden's amanuensis^ who
says tfiat it was faithfully committed to writing, from time
to time, during the long period of twenty years, in which
he enjoyed the opportunity of daily hearing his discourse,
and of recording the excellent things that usually fell from
him: he appeals to the executors and friends of Selden,
that such was the usual manner of his patron's conversa-
tion; and this dedicatory appeal to them is no slight testi-
monial of the veracity of his assertion.
It is true, that the familiar, and sometimes eoarse man^
Bcr in which many of the sutjects discussed are illustrated.
iV BIOGRAPHICAL PREFACE.
is not such at mi^t have been expected from • profound
•diolar ; but Selden, with all hia learning* wai » num of the
world, famiUar with the ordinary scenes of common life,
and knew how to bring abstruse sutjeets -home to the busi-
ness and bosoms of men of ordinary caj;>acity, in a manner
at once perspicuous and agreeable.
It is remarkable, that the style of Selden, in those Eng-
lish compositions published during his life, appears harsh
and obscure; but lord Clarendon, who knew him well, tells
us, '* that he was a dear discourser, and possessed the &-
culty of making difficult things easy, and presenting them
dearly to the understanding." This faculty is every where
apparent in the following pages, whidi are replete with the
firuits of his varied and extensive erudition, illastnted in
the most plain, and sometimes in the happiest manner, by
familiar parallels, without pedantry, and without pce(en>
sion. In preparing the present edition tat the press* the
text of the first edition, printed in 4to. London, 1668, mi-
der the care of Richard Mllward, has been scrupulously
followed, the orthography alone having been reformed.
Selden was bom at Salvington, an obscure village on the
coast of Sussex, near Terring, and not far ftom Worthing,
ofi the 1 6th of December, 15H^i : his father was a substantial
yeoman, and had very much bettered his condition by mar-
riage with^the only daughter of Thomas Baker, of Radi-
ington, docended fh>m an andent and knightly family of
that name : it was his skill in music which obtained him
his wife, who was mother to this " great dictator of learn-
ing,' and glory of the English nation.'* Sdden received the
rudiments of .eduottion a^ the free echoed of Chichester, and
was from thence, at the ageof sixteen, sent to the univerdty
of Oxford, and entered of Hart Hall, under the tuition of
Anthony Barker, a relation of his master at Chidiester
school. His progress at college was more than usually
rapid; and he left it with a hi^ reputation in about four
years, to pursue the study of the law in the Inner Temple,
where he was admitted in May, l604. He became so sedu-
lous a student, and his profideney so wdl known* that he
was soon in very extoQdve practice as a diamber oonasd ;
but he does not seem to have appeared frequently at the
bar. Hit devotion to his pntfeiaion did not pnrcBt Urn
BIOQ1IAPHICAL PREFACE. V
firom punuing his literary occupations with assiduity $ and,
at the early age of twenty>two, he had completed his ' Dis-
sertation on the Civil GovemmeBt of Britain before the
Norman C<mquest.'*
This work is an ast<mishing performance, considering tlie
age at which it was composed. In 1 610, we find him pursuing
the same course of study, the fhtits of which were^given to
the world, under the titles of * Jani Anglorum Facies Al-
ten/ ' England's Epinomis,' and * The Duello, or Single
Combat.' These publicatiims were in a measure connected
witti the studies incident to his profession ; but in l6l9, was
put forth his elaborate and interesting commentary on the
first twelve books of the Polyolbion ; he must, therefore,
have been indefatigable in his pursuit of knowledge through
every diannel, and in all its various ramifications. His in-
tense appUcati(Hi appears to have very materially injured
his health ; for in the dedication of his * Titles of Honour,'
published In j614, to his friend, Mr. Edward Hey ward, he
says, " Some year since it was finished, wanting only, in
some parts, my last hand— which was then prevented by my
dangerous and tedious sicknesse." From this attack he re-
covered, by the skill and care of Dr. Robert Floyd, return*
ing to his studies with hesh sest, and renewed vigour ;
" and thus," says he, " I employed the breathing times
which, from the so diflbrent studies of my profession, were
allowed me: nor hath the proverbial assertion, < that the
lady Common Law must lie alone,' ever wrought with me."
His fame now rang through Europe, and his books were se-
oeived and read with avidity. In the year l6l7» was pro-
duced that extraordinary and profoundly erudite treatise on
the Duties of the Ancient Syrians,* which he ** intended
as a commentary on all the passages of the Old Testament
relatii^ to the idols of the heathens, and discussing, there-
• This was not pubUsh^ until l6l5, when it was printed
at Fxankfortj under ^e title of * Analectcun Anglo. Britan-
nieam.'
t « De Diis Syrb, Syntagmata Duo. London, l6l7**
VI BIOGRAPHICAL PREFACE.
fore, not only the Syrian, but the Arabian, Egyptian, Per-
sian, African, and European idolatry.**
His • History of Tithes' was published in 16I8, in which
he seemed to combat the divine right of the church to them,
and, consequently, gave great ofltenoe to the clergy, and in-
curred the displeasure of king James. He was admitted, at
the intercession of his friend Ben Jonson, to explain him-
self to the king in person, and seenied to have conciliated
him } but in a very short time he was cited before the high
commission court, his book was prohibited, he was enjoined
to declare his contrition for having written it, and forbid to
reply to any of those who might write against it, upon pain
of imprisonment. The king pointed out to him many ob-
jectionable passages, particularly one which seemed to throw
a doubt upon the day of the birth of Christ ; he therefore
composed a short treatise upon that sul|)ect, and presented
it to the king on Christmas day.*
In the preface to his ' History of Tithes,' he reproaches
the clergy with ignorance and lasiness, and upbraids them
with having nothing to keep up their credit, but beard, title,
and habit; and that their studies reached no farther than the
breviwy, the postills, and polyanthea: this was enough to.
draw down their indignation upon him, and he was conse-
quently vehemently attacked. Wood says, that « the usage
he met with sunk so deep into his stomach, that he did never
after afikct tlie bishops and clergy, or cordially approve tfadr
calling, though many ways were tried to gain him to the
dxurch's interest." He had certainly a great contempt for
the ignorant and fanatic among the clergy of his day— and
did not scruple to express it openly : indeed it appears he was
of opinion that the state should invariably keep a rein on
* This treatise does not appear to have been printed du-
ring Selden's life, but was published in 1661, under the fol-
lowing title, ' eEANePfiXIOZ, or, Qod made Man ; pro-
ving the Nativity of our Saviour to be on the esth of De-
cember. London ; printed by J. 6. for Nathaniel Brooks,
at the Angel, in Comhill, l60l,' 8vo. with a wretehed po^
trait of Selden prefixed, engraved by I. Chantry.
• •
BIOGRAPHICAL PREFACE. lUl
the -diuKh ; yet he was partial to the episcopal fonn of wor-
ship-. Though not orthodoxicid in his opinions, he was *' a
lesolved serious Christian," as sir Matthew Hale told BaX"
ter, " a great enemy to Hobbes's errors, and that he had
seal him openly oppose Hobbes so earnestly as either to
depart from 'him or drive him Arom the room.^
In the year ]6?l, James asserted, in one of his speeches,
that the privileges of parliament yrgm original grants ttom
the crown. Upon this occasion, Setden was consulted both
by the lords and the commons ; and in the opinion which '
he delivered, though he wholly denied the point in ques>
tion, yet with thfe strictest int^prity he did ample justice to
the prerogative of the crown.
The protest made by the commons,, on this occasion, was
attributed to him, and the vengeance of the court followed.
^Ue was imprisoned by an order in council of the l6th of
June, which directed, ** that no person should be snfltered
to speak with him ; nor should word, message, or writing
be received by him ; and that a gentleman of trust should
be appointed to remain with him." The letter which he
addressed to sir George Calvert, one of the secretaries of
state, upon this occasion, is remarkable for the cool firmness
which it exhibits. After being kept In confinement for five
weeks, he was liberated, at the intercession of lord keeper
Williams. It was during this imprisonment that he pre^
. pared for the press the curious historical work of Eadmer,
a Saxon monkish writer, and illustrated it with very learned
notes : upon its publication, he dedicated it in gratATal terms
to the lord keeper, thanking him for having been the cause
of his liberation.
• From this time he seems to have taken a more active part
in the great political events of the period. In iGiS he was
ret'iurned member for Lancaster, and in the first two years
of the reign of Charles I. for Great Bedwin, in Wiltshire.
He was one of the committee for forming articles of im-
peachment against the duke of Buckingham, and was ap^
pointed one of the managers at his proposed trial. He was
one of the firmest and most distinguished opposers of the
unconstitutional measure of levying money on the author
rity of the prerogative ; and pleaded for Hampden, who had
bem imprisoned for reflising to pay the ship-mcmey. It
J
rill VIOGBAPBICAL PRBFACB.
WM Bovllnt hU oKNMitioa to the flocriiptfaMift of Ch« govvnu
aieiittoolL»deoidadfana; and, oa alllayoftaat liiteuarioiu
in parliament* ha waa lookad up to» and liatanad to, with
^ greateit veTacenee. In eonaaqueneeof the wdght of hia
apiniott with tba houfa» and ttie influenoaof hiaapaoabeaon
their dedsiona, tha go^amincnt Ibund it ezpedioBt to take
maaaurea to praTent hia attcndanea ; and, in cooaaquenoe, a
charge of having nttetfad laditionaexpiaMionawai prefcnrcd
^ahut him. and ha una committad to ttia Toivar in Mardi,
itfsa. Whan ha had haan impriaonad wKne nwmttia, it mu
I^K^ioted that ha riiould be diidiarged, on giving aeeiurity
for his future good condoct; hut this he would not acoede
to, and was therefore removed to the King's Benehpriaoia. A
pnaecution in .the star chandler was soon after oonuneBced
againsthimfor thepubtioationof anaUagadiibel: thiawaa
a work written by sir Robert Dudley, in thaiaign of James,
Wider the title of < A Proposition for his M^esty'a Service,
' to bridle the inyertinenoe of Parliaments/ By die fkvour
of some powerful firienda, his imprisonment was commuted
for a nominal confinement in the Oatafaousa, Westndnsler,
which enabled him to retire into the country for about
three months ; he was then again committed to the KiQg^
Bench, and rmnained there until May, l6s], idian he iNa
admitted to bail* and continued to be bailed, from teim to
term, till July, l6S4, when he was finally discharged witl^
out trial, having repeatedly pressed for a writ c{ Habaaa
Corpus without aObct. During tlii^ period, the flraits of hia
literary oocupationa ware four very learned treatiaaa on Abh
aient Jewish Law. -
The writers of the opposite party ,^ though they do not
dare qpenly attack a diancter like that of Selden, which is
invulnerable to the stings of malice, yet they insinuate thai
he was a rebel, and that he for some time-auppreMod hia
invaluable and odebrated treatise, < Mare Clausum, sen da
Dominio Maris,' out of pique for the aflhmts and peneen-
tions he had suffered at the hands of government. There
does not appear to be any foimdation for this assertion ; as,
before he was discharged, he took an active part in tiha
management of the masque presented by the inns of eourt
before the king and queen on Candlemoa night, iflSS; thus
paying an agreeable complimant to then> and rmmtananriag
BIOGRAPHICAL PREFACE. IX
the king agalMC the calumnies of the fiuiaticBl Frynne, who
had fUfaAinated, In his Hisfcriomastix, against all dramatic
representations, and had particularly inveighed against court
maeques and revelry : this was the more marked, as Prynne
was m ifieBt favourite with his party. In the year l6S5, he
published, at the king's express desire, his < Mare Clausum,*
written many years before in answer to Grotius, who, in
hie ' Mare Liberum,' had contended for the right of the
Dut^ to trade to the Indies, and to flsh in the British
seas. So important was the work esteemed to the interests
of tiie kingdom, that " Sir William Beecher, one of the
clerks of the council, was sent with a copy of it to the barons
of the exchequer, in the open court, that it might be by
them laid up as a most inestimable jewel among the choice
^records which concerned thecrown.** The court now looked
ni>oii him, •« as a person worth the gaining ;" he was, firom
this time, a firequoitand welcome guest at Lambethrhouse ;
and it was then generally believed that he might have
chosen his own preferment in the state, had not his politi-
cal opinions and practice remained inflexibly undumged.
In the parliaments of 1640-1, he represented the Univer-
sity of Oxford, and was among the most distinguished of
those in opposition to the court : he joined In the measures
for the prosecution of the earl of StrafiTord and archbishop
Laud. For this last part of his conduct he has been Cen-
sured by some of his biographers, as disdaining the ties of
private gratitude : it is true,~he had been in habits of inti-
macy with the prelate ; but whatwere the obligations he had
received Arom him, that should make him forget what he
considered his duty to his country, ve are not told.
In l6i/2^ Charles wished to have made Selden lord chan-
cellor, but he declined it upon the plea of ill health. This
overture created a suspicion that be might be tampering
with the royal party, and he was even accused of being
privy to the design of Waller the poet, to deliver London
into the hands of the king. But Waller being questioned,
*< whether Selden, Pierpouit, Whitelocke, and others, were
acquainted with that plot, he answered that they were not ;
but- that he came oiie erening to Selden's study, where
Pierpoint and Whitelocke then were with Selden, on pur-
pose to impart it to them all ; and, speaking of such a thing
B9>
X BI06RAPHIGAL FRSPACE.
ia gcBtral tenaf » thei? gentleoMn did ao m^eigh aBaiott
any such thing as treachery and baieoen, and that which
■light be the occasion of ahedding much blood— that he said
he durst not, for the awe and respect which he had for
Selden and the rest, communicate any particulara to them,
but was almost disheartened himself to proceed in it."
Selden, when accused, denied the charge upon oath : it
appears Uiat he was, at this time, not inclined to enter into
all the violent measures of his party ; for though he voted
against the king's commission of array, yet he strenuously
supported the royal prerogative as to the militia : by this',
it appears, that he was well disposed toward the just claims
of the kingt though determined not to shrinkfirom his duty ;
. aad, above all, not to serve him separately from the par<
Uament.
In 1643, he was chosen oneof the lay members of the pres-
byterian clergy, and it is reported that he could not conceal
his disgust at the ignorance and fanaticism of some of its
members : two stories are current respecting his conduct in
this assembly, but neither of them are worth recording.
He soon after subscribed to the famous *' solemn league and
covenaht," and was appointed keeper of the records in the
Tower* In l64S he became one of the commissioners of
the Admiralty, and the next year five thousand pounds
were publicly voted him in consideration of his services
aad suflferings in the public cause, but with true magna-
nimity he dcclijied accepting it. *' While the great mass of
his political compeers had been swayed by ambition, vanity,
fcsentment, or avarice, patriotism had been the motivCf
and the law of the land the index of his conduct."—'* In his
p<ditical opinions, he seems to have entertained a high
icsptict for the sacredneas of the social contract; and he
justified tlie resistance to the Stuarts, on the ground that
they had infHnged and violated this compact between the
prince and the people." Thus far he had been active in
promoting what he deemed a necessary reform in the state ;
but from the scenes of anarch; and confusion which fol-
lowed, he retired with a dear conscience, and returned
to the prosecution of his beloved studies with eagerness.
At this period, he commenced a work of stupendous em-
ditiooj which he published in parts, entitled, < De Syne-
HIOGltAPtllCAL PREFACE. Xl
4Hs^M PrefectuHs tteterum Hebrttonim :' he lived tmt to
finish three books. Shortly before his death, he Wrote also
a preface to the ' Decern Scriptores Anglicanse/ a Col-
lection of Monkish Historians, published by sir R. Twysded ;
and a Tindication of his < Mare Clansum,' whieh contains
aome particulars of his own history. Of bis works, whieh
ape very numerous, a list may be fotind in thie Biographia
Brltannica: they were collected and published In six vo-
lumes, fc^o, by the learned Dr. Wilkins, in l7'-(>.
" At length," says Wood, «' after this great light of our
nation had lived to about the age of man, it was extin-
guished on the last of November, l654,*' He died of a gra-
dual decline at the Carmelite, or Friary House, in White
Friars, which he possessed, with other property, to a very
considerable amount, by the bequest of Elisabeth, countess
dowager of Kent, with whom he had lived in the strictest
amity, as he had also done with tbe earl In hit life>time.
He died very rich, having, lived a bachelor, in the exercise
of a lucrative profession, with bo disposition to expense,
beyond the formation of a most extensive and valuable li-
brary, which he had once bequeathed to the Univenity of
Oxford, but revoked the l^acy on account of some disgust
taken 9t being required to give a bond as seairity for the
loan of a manuscript : it was therefore left at the disposal
of his executors, but he directed it not to be sold. 1 hey had
intended bestowing it on the society of the Inner Templc«
and it actually remained for five years in diambers hired
for the purpose; but no preparations being made for build-
ing a room to contain it, the executors placed it at length
in the Bodleian Library, where it remains, with his other
oollections.
He was buried, by his own direction, in the Temple
ichiurch, on the souUi side of the round walk: his funeral
was splendid, and attended by all the judges, benchers, and
great officers, with a concourse of the most distinguished
persons of the time.
To lord Clarendon's delineation of his character may be
added what Whitelocke says of him ; '* that his mind was as
great as his learning, being very generous and hospitable,
and a good companion, especially where he liked." Dr.
Wilkins says, *' he was naturally of a serious temper, which
Xll BIOGRAPHICAL PRJBFACB.
was somewhat soured by hia saStexingB ; so that he was firee
only with a few."
- His parliamentary character has been recently most ably
sketdied by an anonymous writer in a x>eriodical paper.
*' Selden was a member of the long parliament, and took an
active and useftflpart in many important discussions and
transactions. ^ He appears to have been regarded somewhat
in the light of a valuable piece of national property, like
a museum, or great public library, resorted to, as a matter
of course, and a matter of right, in all the numerous cases
in Y^hich lusistance was wanted from any part of the whole
compan of legal and historical learning. He appeared in
the national oouncilj not so much the representative of the
contemporary inhabitants of a particular city, as of all the
people of all past ages t concerning whom, and whose insti-
tutions, he was deemed to know whatever was to be known,
. and to be able to furnish whatever, within so vast a retro^
spect, was of a nature to give light and authority in the dc>
dsion of questions arising in a doubtful and hasardous state
of the national affiurs."
*« After all," says one of his biographers, '* the most en-
dearing part of Mr. Selden's character is elegantly touched
by hiBDself in, the choice of his motto :'*
Tlipt voarrcs n]i' t^f\j$tpmv»
LIBERTY ABOVE ALL THINGS.
TO THE HONOURABLE
MR. JUSTICE HALES,
ONE OF THE JUDGES OF THE COMMON PLEAS;
AND TO THK KVCB HONOUKKD
EDWARD HEYWOOD, JOHN VAUGHAN,
AND
ROWLAND JEWKS, ESQUIRES.
MOST WORTHY GENTLEMEN, '
Webb you not executors to that person, who, while he
lived, was the glory of the, nation $ yet am I confident,
any thing of his would find' acceptance with you ; and truly
the sense and notion here is wholly his, and most of the
words. I had the opportunity to hear his discourse twenty
years together; and lest all those excellent things that
usually fell from him might be lost, some of than from
time to time I faithful^ committed to writi^, which, here
digkted into this method, I humbly present to your hands :
—you will qidckly perceive them to be his, by the fami-
liar illustrations wherewith they itre set off, and in whlc^
you know he was so happy, that, with a marvellous de-
Ught to those that heard him, he would presently convey
XIV DEDICATION.
the highest points of religion « and the most important af>
faiN of state, to an ordinary apprehension.
In reading, be pleased to distinguish times, and in your
fancy carry along with you the when and the why, many
of these things were spoken { this will give them the more
life, and the smarter relish. It is possible, the entertain-
ment you find in them, may render you the more inolina-
ble to pardon the presumption of
Your most obliged, and
Most humble servant,
ai. MILWARD.
SELDEN'S
TABLE TALK.
ABBEYSi PRIORI£S, &C.
J. The iiuwilliDguess of the monks to part with
tb^ir land, will fall out to be just nothing, because
they were yielded up to the king by a supreme
handy viz. a parliament. If a king conquer an-
other country, the people are loath to lose their
lands ; yet no divine will deny, but the king may
give them to whom he please. If a parliament
make a law concerning leather, or any other com-
modity, you and I for exam pie, are parliament men j
perhaps, in respect to our own private interests,
we are against it, yet the migor part con^ude it :
we are then involved, and the law is good.
2. When the founders of abbeys laid acarse upon
those that should take away those lands, I would
fain know what power they liad to curse me ; it is
ii#t the curses that come from the poor, or from
any body, that hurt me, because they come from
them, but because I do something ill against them
that deserves God should curse me for it. On the
16 6ELDKNIANA.
Other j^ide, it is not a man's blessing me tliat malces
me blessed, 'lie only declares me to be so ; and if I
do well, I shall be blessed, whether any bless me or
not.
3. At the time of dissolationj they were tender
in taking from the abbots and priors their lands
and their houses, till they surrendered them^ as
most of them did. Indeed, the prior of St. John's,
sir Richard Weston, being a stout man, got into
France, and stood out a whole year, at last sub-
mitted, and the king took in that priory also, to
which the Temple belonged, and many other houses
in England. They did not then cry — No abbots,
no priors ; as we do now. No bishops, no bishops.
4. Henry the Fifth put away the friars, aliens,
and seized to himself one hundred thousand pounds
a year; andtherefore they were not the Protestants
only that took away church lands.
5* In qneen Elizabeth's time, when all the abbeys
were pulled down, all good works defaced, then the
preachers must cry npr justification by faith, not by
good works.
ARTICLES.
The nine- and-thirty Articles are much andther
thing in Latin, (in which tongue they were made)
than they are translated into English : they were
made at three several convocations, and confirm-
ed by act of parliament six or seven times after.
There is a secret concerning them : of late ministers
have subscribed to all of them, but by act of parlia.
ment that confirmed them, they ought only to sub-
scribe to those articles which contain matter of
8ELDENIANA. 17
fi^th^ and^the doctrioeof the sacramentSy asap«
pears by the first sabscriptioos. But bishop Ban-
croft, (in the convocation held in king James's days)
he began it, that ministers sfaoold subscribe to
three things ; to the king's supremacy, to the Com-
moo Prayer, and to tlie Thirty-niqe Articles :
many of them do not contain matter of faith. Is it
matter of faith how the church should be governed ?
whether infants should be baptized ? whether we
have any property in our goods ? ^c.
BAPTISM.
1. It was a good way to persuade men to be
christened, to tell them that they had a foulness
about them, viz. original sin, that could not be
washed away but by baptism.
2. The baptizing of children, with us, does only
prepare a child against he comes to be a man, to
understand what Christianity means. In the church
of Rome, it hath this effect, it frees children from
hell. They say they go into limbus infantum^ It
succeeds circumcision, and we are sore the child
understood nothing of that at eight days old ; why
then may not we as reasonably baptize a child at
that age ? In England, of late years, I ever thought
the parson baptized his own fingers rather than the
child.
3. In the primitive times, they had godfathers to
'see the children brought up in the Christian reli-
gion, because many times, when the father was a
Christian, the mother was not; aod sometimes,
when the mother was a Christian, the father was
not; pnd therefore. they made choice of two or
18 SBLDBNIANA.
more that were Christians, to see tbdr children
brought up in that faith.
BASTARD.
It is said, Deut. xxiii. 2. '* A bastard shall
not enter into the congregation of the Lord, even
to thjB tenth generation. — Non ingredietur in ecciC'
siam Domini, he shall not enter into the church.
The meaning of the phrase is, he shall not marry a
Jewish woman. But upon this grossly mistaken :
a bastard, at this day, in the church of Rome, with-
out a dispensation, cannot take orders ; the thing
haply. well enough, where it is so settled ; bnt it is
upon a mistake, (the place having no reference to
the church) appears plainly by what follows at the
third verse, *' An Ammonite or Moabite shall not
enter into tlie congregation of the Lord, even to
the tenth generation." Now you know with the
Jews, an Ammonite or a Moabite could never be a
a priest, because their priests were born so, not
made.
BIBLE, SCRIPTURE.
I. It is a great question,- hoiy we know Scripture
to be Scripture ; whether by the church, or by man's
private spirit. Let me ask you how I know any
thing ? how I know this carpet to be green ? First,
because somebody told me it was green ; that yon
call the church in your way. Then after I have
been told it is green, when I see that colour again,
I know it to be green, my own eyes tell me it is
green ; that you call the private spirit.
SELDENIANA. 19
2. The English translation of the Bible Is the
best translation in the world, aTid renders the sense
of the original best, talcing in for the English
translation, the bishops' Bible, as well as king
Jameses. The translation in king James's time
took an excellent way : that part of the Bible was
given to him who was most excellent in snch a
tongne, (as the Apocrypha to Andrew Downs) and
then they met together, and one read the transla- ^
tloUy the rest holding in their hands some Bible,
either of -the learned tongues, or French, Spanish,
Italian, &c. ; if tliey fonnd any fault, they spoke ; if
not, he read on.
3. There is no book so translated as the Bible for
tlie purpose. If I translate a French book into
English, I turn it into English phrase, uot into
French-English, il fait froidy I say it is cold ; not,
it makes cold : but the Bible is rather translated
into English words, than into English phrase. The
Hebraisms ai*e kept, and the phrase of that Ian.
guage is kept; as for example, " he uncovered her
shame,*' which is well enough, so long as scholars
have to do with it ; but when it comes among the
common people. Lord, what gear do they make
of it !
4. Scrutamini Scriptural, These two words
have undone the world : because Christ spake it to
his disciples, therefore we must all, men, women,
and children, read and interpret the Scripture.
5. Henry the Eighth made a law, that all men
might read the Scripture, except servants ; but no
woman, except ladies and gentlewomen, who had
leisure, and might ask somebody the meaning. The
law was repealed in Edward the Sixth's days.
20 8BLOBMIANA.
6. Lay-men have best interpreted the hard places*
in the Bible, such as Johannes Picos, Scaliger,
Orotins, Salmasins, Heinsius, &c.
7. If yon ask which of Erasmns, Beza, or Gro-
tinsy did best upon the New Testament,- it is an
idle qnestion, for they all did well In their way.
Erasmus broke down the first brick, Beza added
many things, and Orotius added much to him, in
whom we have either something new, or somethiug
heightened, that was said before ; and so it was ue
cessary to have them all three.
8. The text serves only to guess by : we most sa-
tisfy ourselves fully out of the authors that lived
about those times.
9. In interpreting the Scripture, many do as if a
man should see one have ten pounds, which he
reckoned by one, two, three, four, five, six,, seven,
eight, nine, ten ; meaning four, was but four units,
and five, five units, &c. and that he had in all but
ten pounds ; the other that sees him, takes not the
figures together as be doth, but picks here and there,
and thereupon I'eports, that he hath five pouuds
in one bag, and six pounds in another bag, aud
nine pounds in another bag, &c. when as in truth,
he hath but ten pounds in all. So we pick out a
text here and there, to make it serve our turn ;
whereas, if we take it all together, and considered
what went before, and what followed after, we
should find it meaut no such thing.
10. Make no more allegories in Scripture than
needs must. The fathers were too frequent io
them; they indeed, before they fully understood
the literal sense, looked out for an allegory : the
foliy whereof you may conceive thoft— herCj at the
8ELDEN1ANA. 21
fkTBt sigbt, appears to me, in my window, a glass and
a boolc ; I take it for granted it is a glass and a boolr ;
thereupon I go about to tell you what they signify :
afterwards, upon nearer view, they prove no such
thing ; one is a box made lilie a boolt, the other is
a picture made lilce a glass : where is now my alle-
gory?
11. When men meddle with the literal text, the
question is, where they should stop ? In this case
a man must venture his discretion, and do his best
to satisfy himself and others in those places where
he doubts ; for although we call the Scripture the
word of God, (as it is) yet it was writ by a man, ^a
mercenary man, whose copy either might be false,
or he might make it false : for example, here were
a thousand Bibles printed in England with the text
thus — *' Thou shalt commit adultery," the word
not left out : might not this text be mended ?
12. The Scripture may have more senses besides
the literal, because God understands all things at
once ; but a man*s writing has but one true sense,
which is that which the author meant when he
writ it.
13. When you meet with several readings of the
text, take heed you admit nothing against the tenets
of your church, but do as if you were going over a
bridge ; be sure you hold fast by the rail, and then
you may dance here and there as yon please ; be
sure you keep to whal is settled, and then yon may
flourish upon your various lections.
14. llie Apocr}pha is bound with the Bibles of
all churches that have been hitherto. Why should
we leave it out ? the church of Rome has her
Apocrypha, viz. Susanna, and Bell and the Dragon ^
22 SBLDENUNA.
wliich she does not esteem equally with the rest ot
those books that we call Apocrypha.
BISHOPS BEFORE TUE PARLIAMENT.
1. A bishop, as a bishop, had never any ecclesi-
astical jurisdiction ; for, as soon as he was electiu
confirmatuSf that is, after the three proclamationii
iu Bow-chiirch, he might exercise jurisdiction be-
fore he was consecrated ; not till then, he was no
bishop, neither could he give orders. Besides, suf-
fragans were bishops, and they never claimed any
jurisdiction.
2. Anciently, the noblemen lay within (he city
for safety and security. The bishops' houses wei-e
by the water side, because they were held sacred
{)ersons which nobody would hurt. *
3. There was some sense for commendams : at
iit^t, when there was a living void, and never a
clerk to serve it, the bishop was to keep it till they
found a fit man ; but now it is a trick for the bishop
to keep it for himself.
4. For a bishop to preach, it is to do other folks*
office, as if the steward of the house should execute
the porter's or the cook's place : it is his business
to see that they and all other about the house per-
form their duties.
5. That which is thought to have done the
bishops hurt, is their going about to bring meu to
a blind obedience, imposing things upon them,
though perhaps small and well enough, without
preparing them, and insinuating into their reasona
and fancies. Every man loves to know his com-
mander. I wear those gloves, but, perhaps, if au
SBL]>£NUNA. 23
alderman should command me, I should think much
to do it : what has he to do with me ? Or, if he
has, peradventure I do not Icnow it. This jump-
ing upon things at first dash will destroy all : ta
keep up friendship, there must be little addresses
and applications, whereas bluntness spoils it quickly :
to keep up the hierarchy, there niust be little appli-
cations made to men ; they must be brought on by
little and little : so in the primitive times, the power
was gained, and so it must be continued. Scaliger
said of Erasmus, Si minor esse voluit, mq^qr/Uissei,
So we may say of the bishops, Siminores esse volue-
tint, mqjores fuissetii,
6. The bishops were too hasty, eUe, with a dis-
creet slowness, they might have had what they aimed
at : the old story of the fellow, that told the gentle-
man he might get to such a place, if he did not ride
too fast, would have fitted their turn.
7. For a bishop to cite an old canon to strengthen
his new articles^^is as if a lawyer should plead an old
statute that has been repealed God knows how long.
BISHOPS IN TH£ PARLIAMENT.
1. Bishops have the same right to sit in parlia.
ment as the best earls and barons, that is, those
that were made by writ : if you ask one of them,
(Arundel, Oxford, Northumberland) why they sit
in the house ? they can only say, their fathers sat
there before them, and their grandfather before
him, &c. and so say the bishops ; he that was a
bishop of this place before me, sat in the house,
and he that was a bishop before him, &c. In-
deed, your later earls and barons have it ex-
pressed in their patents^ that they shall be called
24 SBLDBNIANA.
to th^ parliameDt. O^edion, Bat the lords sit
tliere by blood, the bishops not. Aiuw, It is true,
they ut not there both the same way, yet that takes
not away the bishop's right : if I am a parsoa'of a
parish, I have as mach right to my glebe and tithe,
as yoa have to your land, which yoor ancestors have
had In that parish eight hundred years.
2. The bishops were not barons l)ecan8e they had
baronies annexed to their bishoprics ; (for few of
them had so, unless the old ones, Canterbury, Win-
chester, Durham, &c. the new erected we are sure
had none, as Gloucester, Peterboroagb, &c. besides,
few of the temporal lords had any baronies) but
they are barons, because they are called by writ to
the parliament, and bishops were in the parliament
ever since there was any mention or sign of a par*
liament in England.
3. Bishops may be judged by the peers, though in
time of popery it never happened, because they pre-
tended they were not obnoxious to a secular court,
but their way was to' C17, Ego sum JYc^er Domini
PaptB — I am brother to my lord the pope, and, there-
fore, take not myself to be judged by you : in this
case, they empanneled a Middlesex jury, and dis-
patched the business.
4. Whether may bishops be present in cases of
blood ? j^nwD, That they had a right to give votes,
appears by this : always, when they did go out, they
left a proxy; and in the time of the abl>ot8, one man
had ten, twenty, or thirty voices. In Richard the
Second's time, there was a protestation against the
canons, by which they were forbidden to be present
in case of blood. The statute of the twenty- fifth of
Henry the Eighth may go a great way in this busi-
ness. The clergy were forbidden to use or cite aoy
SELDENIAKA* 25
canon, &c. but in the latter end of the statute,
there was a clause, that snch canons that were in
nsage in this kingdom shonld be in force till the
tbirty-two commissioners appointed shonld make
others, provided they were not contrary to the king's
supremacy. Now the question will be, whether
these canons for blood were in use in this kingdom
or no ? the contrary whereof may appear by many
precedents, in Richard the Third, and Henry the
Seventh, and the beginning of Henry the £ighth,,in
which time there were more attunted than sinoe,
or scarce before. The canons of irregularity of blood
were never received in England, but upon pleasure*
If a lay lord was attainted, the bishops assented to
bis condemning, and were always present at the
passing of the bill of attainder ; but, if a spiritual
lord, they went out as if they dared not whose head
was cut off, so none of their own. In those days,
the bishops being of great houses, were ofteh en-
tangled with the lords in matters of treason. But
when do you hear of a bishop a traitor now ?
5. You would not have bishops meddle with tem«
poral affairs ; think who you are that say it. If a
Papist, they do in your church ; if an English Pro-
testant, they do among you; if a Presbyterian,
where you have no bisliops, yon mean your Presby*
terian lay elders should meddle with temporal af«
fairs as well as spiritnal : besides, all jurisdiction
is temporal, and in no church but they have some
jurisdiction or other. The question then will be
reduced to magU and nUnut; they meddle more in
one church than in another*
6. O^fedUm. Bishops give not their votes, by
blood in parliament, bat by an oiSce annexed to
28 S£LDBNIANA.
theniy which heing taken away, they cease to vote ;
therefore, there is not the same reason for them as
for temporal lords. Answ. We do not pretend they
have that power the same way, but they have a
right : he that has an office in Westminster-hail
for his life, the office is as much his, as his land is
his that hath land by inheiltance.
7. Whether had the inferior clergy ever any thing
to do in the parliament ? Ansto, No, no otherwise
than thtts : there were certain of the clergy that
used to assemble near the parliameot, with whom
the bishops npon occasion might consult, (but there
were none of the convocation, as it was afterwards
settled, viz. the dean, the archdeacon, one for the
chapter, and two fur the diocese) but it happened,
by continuance of time, to save charges and trouble,
their voices, and the consent of the whole clergy
were involved in the bishops ; and at this day, the
bishops* writs run, to bring ^1 these to the parlia-
ment, but the bishops themselves stand for all.
8. Bishops were formerly one of these two con-
ditions; either men bred canonists and civilians,
sent up and down ambassadors to Rome and other
parts, and so by their merit came to that greatness ;
or else great noblemen's sons, brothers, and ne-
phews, and so born to govern the state : now they
are of a low condition, their education nothing of
that way ; he gets a living, and then a greater li-
vings and then a greater than that, and So comes to
govern.
9.. Bishops are now unfit to govern because of
their learning ; they are bred up in another law^
they run to the text, for something done* amongst
the Jews that nothing concerns England : it is just
aELDENIAMA. 2S^
iis if a man would have a kettle, and he would not
go to our brazier to have it made as they make ket*
flefif but he would have it made as Hiram made
his brass-work, who wrought in Solomon's temple*
10. To take away bishops' votes, is but the be*>
ginning to take them away ; for then they can be
no longer useful to the king or state. It is but like
the little wimble, to let in the greater auger. 06*
jection. But, they are but for their life, and tbat
malces them always go for the king as he will have
them. Ansvf, This is against a double charity, for
you must always suppose a bad king and bad bishops.
Then again, whether will a man be sooner content^
himself should be made a slave, or his son after
him? (when we talk of our children, we mean our-**
selves) besides, they that have posterity are more
obliged to the king, than they that are only for
themselves, in all the reason in the world.
11* How shall the clergy be in the parliament if
the bishops are taken away ? Answ, By the laity,
because the bishops, in whom the rest of theclergy
are included, are sent to the taking away their own
votes, by being involved in the major part of the
house.: this follows naturally.
12. The bishops being put out of the house,
whom will they lay the fault upon now ? when the
dog is beat out of the room, where will they lay the
litink I
*
BISHOPS OUT OP THE PARLIAMENT.
1, In the beginning, bishops and presbyters were
alili^ei like the gentlemen in the country, whereof
28 S£LD£NUNA.
one is made deputy lieatenaut, another justice of
peace ; so one is made a bishop, another a dean ;
and that kind of government by archbishops and
bishops, no dqabt came in, in imitation of the tem-
poral government, not jure divino. In time of the
]ftoman empire, where they had a legatos^ there
ihey placed an archbishop ; where they had a rector,
there a bishop ; that every one might be instructed
in Christianity, which now they had received into
the empire.
2. Tliey that speak ingeniously of bishops and
presbyters, say, that a bishop is a great presbyter,
and daring the time of his being bishop, above a
presbyter ; as your president of the college of physi-
dans is above the rest, yet he himself is no more
than a doctor of physic.
3. The words bishop and presbyter are promis-
cnoosly used, that is confessed by all : and though
the word bishop be in Timothy and Titus, yet that
will not prove the bishops ought to have a jurisdic*
tion over the presbyter, though Timothy or Titus
had by the order that was given them ; somelnxiy
must take care of the rest, and that jurisdictioD
was but to excommunicate, and that was but to tell
them they should come no more into their com-
pany; or grant they did make canons one for an^
oth&\ before they came to be in the state, does it
follow they must do so when the state has received
them into it ? What if Hmothy had power in
Ephesus, and Titus in Crete, over the presbyters ?
does it follow therefore the bishop must have the
lame in £ngkuid ? most we be governed like ISphe*
8118 ^d Crete ?
SBLDENIANA. 29
4. However some of the bishops pretend to be
jure dhfino, yet the practice of the kingdom had
ever been otherwise ; for whatever bishops, do
otherwise than the law permits^ Westminster.hail
can control, or send them to absolve, &c.
5. He that goes about to prove bishops ^«/0 divino^
does as a man that having a sword shall strilce it
against an anvil : if he strike it awhile there, he
may peradventure loQsen it, though it be never so
well rivetted : 'twill serve to strike another sword,
or cnt flesh, but not against an anvil.
6. If you should say you hold your land by Moses
or God's law, and would try it by that, you may
perhaps lose, but by the law of the kingdom you are
sure of it : so may the bishops by this plea of Jure
dwmo lose all. The pope had as good a title by the
law of England as could be had, had he not left
that, and claimed by power from God.
7. There is no government enjoined by example,
but by precept ; it does not follow we must have
bishops still, because we have had them so long.
They are equally mad who say bishops are so Jure
divino, that they mnst be continued, and they who
say tbey are so antichristian, that they must he put
away : alP is as the state pleases.
- 8.^ To have no ministers but presbyters, it is as
in the temporal state they should have no officers
but constables. Bishops do best stand with ^mon-
archy ; that as amongst the laity, you have dukes,
lords, lieutenants, judges, &c. to send down the
king's pleasure to bis subjects— so you have bishops
to govern the inferior clergy : these upon occasion
may address themselves to the king ; otherwise^every
30 SBLDBNrANA.
parsoQ of the parish must come, and ran up to the
coart.
9. The Protestants have no bishops in France,
because they live in a Catholic country, and they will
not have Catholic bishops ; therefore, they must go-
vern themselves as well as they may.
10. What is that to the purpose, to what end
bisliops' lands were given to them at first ? you
must look to the law and custom of the place. What
Is that to any temporal lord's estate, how lands were
first divided, or how in William the Conqueror's
days ? And if men at iirst were juggled out of their
estates, yet they are rightly their successors. If my
father cheat a man, and be consent to it, the in«
heritance is rightly mine.
11. If there be no bishops, there must be some-
thing else, which has the power of bishops, though
it be in many ; and then had you not as good keep
them ? If you will have no half-crowns, but only
single pence, yet thirty single pence area half-crown;
and then h^d you not as good keep both ? But the
bishops have done ill : it was the men, not the
function ; as if you should say, you would have no
more half-crowns, because they were stolen ; when
the truth is, they were not stolen because they were
half-crowns, but because they were money, and
light in a thief's hand.
12. They that would pull down the bishops, and
^rect a new way of government, do as he that pulls
down an old house, and builds another, in another
fashion ; there is a great deal of do, and a great deal
of trouble; the 9ld rubbish must be carried away,
and new materiaitiiiBstbe brought | workmen most
«£tDBNIANA. 31
be provided— ^ud perhaps the old one would have
served as well,
13. If the parliameDt and preshyterian party
should dispute who should be judge ? Indeed, ia
the beginning of qneen Elizabeth, there was such a
difference between the Protestants and Papists, and
sir Nicholas Bacon, lord chancellor, was appointed
to be judge ; but the conclusion was, the stronger
party carried it : for so religion was brought into
kingdoms, so it has been continued, and so it may
be cast out, when the state pleases.
14. It will be a great di.«:couragement to scholars
that bishops should be put down ; for nowthe father
can say to his son, and the tutor to his pupil, <' Study
hard, and you shall have vocem et tedem in pariia^
mento;** then it must be, " Study hard, and you
shall have a hundred a year, if you please your
parish." Ol^ection. But they that enter into the
ministry for preferment, are like Judas that looked
after the bag. Answer, It may be so, if they turn .
scholars at Judas's age; but what arguments will
they use to persuade them to follow their books
while they are young ?
BOOKS, AUTHORS.
1. The giving.a bookseller his price for his books
has this advantage : he that will do so, shall have
the refusal of whatsoever comes to his hand, and so
by that means get many things, which, otherwise,
he never should have seen : so it is in giving a bawd
her price. '
2. In buying books or other commodities, it is
jM>t always the best way to bid half so much as the
32 SEXJDBIIIANA.
teller asks : witness the country fellow thkt went to
boy two ihovel groat shilliogs ; they asked him three
sbUliDgSy and he bid them eighteen pence.
3. Tliey counted the price of the books (Acts, ziz.
19) and found fifty thousand pieces of silver, that is
SO many seztertii, or so many three- halfpence of
our money, about three hundred pounds sterling.
4. Popish books teach and inform : what we
know, we know much out of them. The fathers,
church 8toi7, schoolmen, all may pass for Popish
books ; and if you take away them, what learning
will yon leave ? Besides, who must be judge ? the
customer or the wuter ? If he disallows a book,
h must not be brought into the kingdom; then
Lord have mercy upon all scholars. These puritan
preachers, if tbey have any things good, they have
It out of Popish books, though they will not ac-
knowledge it, for fear of displeasing the pedple ; he
is a poor divine that cannot sever the good from the
bad.
5. It is good to have translations, because they
serve as a comment, so far as the judgment of the
man goes.
6. In answering a book, it is best to be short,
otherwise he that I write agsunst will suspect I in-
tend to weary him, not to satisfy him : besides, in
being long, I shall give my adversary a huge advan-
tage ; somewhere or other he will pick a hole.
7. In quoting of books, quote such authors as are
usually read ; others yon may read for your own
•catisfaction, but not name them.
8. Quoting of authors is most for matter of fact;
and then I write them as I would produce a witness,
sometimes for a free expression; and then I gi^e
«BLDENIANA« ■' ' 33
tbe author his dae, and gain myself praUe by read-
ing him.
9. To quote a modern Dutchman, where I may
use a classic author, is as if I were to justify my re-
putation, and I neglect all persons of note and
quality that know me, and bring the testimonial of
the scnllion in the kitchen.
CANON 2.AW.
If I would study the canon law, as it is used in
England, I must study tbe heads here in use, tli^n
go to the practisers in those courts where that law is
practised, and know their customs: so for all tbe
study in the world.
CEREMONY.
1. Ceremony keeps up all things; it is like a
penny-glass to a rich spirit, or some ezcellent water ;
without it the water were spilt, the spirit lost.
2. Of all people, ladies have no reason to cry down
ceremonies, for they take themselves slighted with-
out it. And were they not used with ceremony,
with compliments and addresses, with legs, and
kissing of hands, they were the pitifollest crsj^tures
in the world; but yet, methinks, to kiss their
hands after their lips, as some do, is like little boys,
that after they eat the apple, fall to the paring, out
of a love they have to the apple.
c2
S4 «BU>SNIANA.
CHANCELLOR.
U The bishop is not to sit with the chancellor in
his court, as being a thing either beneath him, or
beside him, no more than the liing is to sit in the
king's bench when he has made a lord chief-justice.
2. The chancellor governed in the church/ who
was a layman ; and, therefore, it is false which they
charge the bishops with, that they challenge sole
jnrisdictioB ; for the bishop can no more pnt ont
the chancellor, than the chancellor the bishop.
They were many of them made chancellors for their
lives; and he is the fittest man to govern, because
divinity so overwhelms the rest.
CHANGING SIDES.
I, It is the trial of a man to see if he will change
his side ; and if he be so weak as to change once,
he will change again. Yoar country fellows have a
way to try if a man be weak in the hams, by coming
behind him, and giving him a blow unawares ; if
he bend once, he'will bend again.
' 2. TheJords that fall from the king, after they
have got estates by base flattery at court, and now
pretend conscience, do as a vintner, that when he
first sets up, yon may bring your wench to his
house, and do your things there ; but when he grows
rich, he turns conscientious, and will sell no vnne
upon the Sabbath-day.
3. Colonel Goring, serving first the one side and
then the other, did like a good miller that knows
how to grind, which way soever the wind sits.
8RLDBNIANA. 35
4. After Lather bad made a combustion in Ger-
many about religion » he was sent to by the pope, to
be taken oft, and offered any preferment In the
church, that he would make choice of. Luther an-
swered — if he had offered half as much at first, he
would have accepted it ; but now he had gone so far,
he could not come back. In truth, he had made
himself a greater thing than they could make him ;
the German princes courted him ; he was become
the author of a sect ever after to be called Luther-
ans. So have our preachers done that are against
the bishops; they have made themselves greater
with the people than they can be made the other
way, and, therefore, there is the less charity pro-
bably in bringing them off*. Charity to strangers is
enjoined in the text : by strangers, is there under-
stood, those that are not of our own kin, strangers •
to your blood, not those you cannqt tell whence they
come; that is, be charitable to your neighbours,
whom you know to be honest poor people*
CHRISTMAS.
1. Christmas succeeds the Saturnalia, the same
time, the same number of holydays, then the ma-
ster waited upon the servant, like the lord of mis-
rule.
2. Our meats and our sports (much of them) have
relation to church- wdrks. The coffin of our Christ-
mas pies, in shape long, is in imitation of the
cratch ; our choosing kings and queens, on Twelfth-
night, hath reference to the three kings : so, like-
wise, our eating of fritters, whipping of tops, roast-
iog of herrings. Jack of Xents, &c. they .were all in
S6 SBLDfiNIANit.
imitation of church-works, emblems of martjrdocn.
Our tansies, at Easter, liave reference to the bitter
herbs ; though, at the same^time, it was always the
fashion for a man to have a gammon of bacon, to
show himself to be no Jew.
CHRISTIANS.
1. In the high church of Jerusalem, theGhristlans
were but another sect of Jews, that did l)eIieTe the
Messias was come. To be called, was nothing else
but to become a Christian, to have the name of a
Christian', it l)eing their own language ; for, amongst
the Jews, when they made a doctor of law, it was
said, he was called.
2. The Turks tell their people of a heaven where
' there is sensible pleasure*— but of a hell where they
shall suffer they do nbt know what : the Christians
quite invert this order; they tell us of a hell where
we shall feel sensible pain — ^bat of a heaven where
we shall enjoy we cannot tell what.
3. Why did the heathens object to the Cliristians,
that they worship an ass's head ? You must know,
that to a heathen, a Jew and a Christian were all
one, that they regarded him not, so he wa^ not one
of them. Now, that of the ass's head might pro-
ceed from such a mistake as this : by the Jews' law
all the firstlings of cattle were to be offered to God,
except a young ass, which was to be redeemed : a
heathen being present, and seeing young calves and
young lambs killed at their sacrifices, only young
asses redeemed, might very well think they had that
silly beast in some high estimation, and thence might
imagine they worshipped it as a god.
S&LDSNIANA. 37
CHURCH.
1. Heretofore the kiogdom let the church alone,
let them do what they wonld, because they had
somethuig else to think of,'vix* wars; but now, in
time of peace, we begin to examine all things, will
have nothing but what we like, grow dainty and
wanton ; just as in a family, the heir uses to go a
hunting, he never considers how his meal is dressed,
takes a bit, and away ; but when he stays within,
then he grows curious, he does not like this nor he
does not like that, he will have his medt dressed his
own way, or, peradventure, he will-dress it himself.
2. It hath ever been the gain of the church, when
the king will let the church have no power, to cry
down the king and cry up the church ; but when
the church can make use of the king's power, then
to bring all under the king's prerogative : the Ca»
tholics of England go one way, and the court clergy
another.
3. A glorious church is like a magnificent feast ;
there is all the variety that may be, but every one
chooses out a dish or two that he likes, and lets the
rest alone : how glorious soever the church is, every
one chooses out of it his own religion, by which he
governs himself, and lets the rest alone,
4. The laws of the church are most favourable to
the church, because they were the church's own
making ; as the heralds are the best gentlemen, be*
cause they make Iheir own pedigree.
5. There is a question about that article, con-
cerning the power of the church, whether these
words (of having power in coutrorersies' of futb)
38 SJBLDBMIANAt
were not stolen in ; bat it It most certaiii they were
ill the boolc of articles that was conftrmed, though,
in some editions, they have been left out : hot the
article before tells yon who the church is ; not the
clergy, but ctgtusjidelhim.
CHURCH Of ROME.
1. Before a juggler's tricks are discovered, we
admire him, and give him money, but afterwards
we care not for them ; so it was before the disco*
very of the juggling of the church of Rome.
2. Catholics say, we, out of our charity, betieve
they of the church of Rome may be saved ; but they
do not believe so of us ; therefore, their church is
better, according to ourselves : first, some of them
no doubt believe as well of us, as we do of them,
but they must not say so ; besides, is that an arga->
ment their church is better than Qur», because it
has less charity ?
3. One of the church of Rome will not come to
our prayers : does that agree he doth not lilie them ?
I would fain see a Catholic leave his dinner, because
a nobleman's chaplain says grace ; nor haply would
he leave the prayers of the church, if going to
church were not made a mark of distinction between
a Protestant and a Papist.
CHURCHES.
The way coming into our great churches was
anciently at the west door, that men might see the
altar, and all the church before them : the other
doors were but posterns.
dfBLDENIANA. 39
CITY,
1. What makes a city? whether a bishopric or
any of that nature ? Answer, It is according to the
first charter which made them a corporation : if
they are incorporated by name oicivitas, they are a
city ; if by the name of burgum, then they are a
borough.
2. The lord mayor of London, by their first
charter, was to be presented to the king, in his abs-
ence to the lord chief justiciary of England, after-
wards to the lord chancellor, now to the barons of
the exchequer; but still there was a reservation,
that, for their honour, they should come once a year
to the king, as they do still.
CLERGY.
1. Though a clergyman have no faults of his own,
yet the faults of the whole tribe shall be laid upon
him, so that he shall be sure not to lack.
2. The clergy would have us believe them agninst
our own reason, as the woman would have had her
husband against his own eyes : ** What! will yon be-
lieve your own eyes before your own sweet wife ?"
3. The condition of the clergy towards their
prince, and the condition of the physician, is all one :
the physidaoB tell the prince they have agricand
rhubarb, good for him, and good for his snbjecta*^
bodies; upon this^ he gives them leave to use it;
but if it prove naught, then away with it, they
40 aSLDBNIANA.
shall use it oo more : so the clergy tell the prince
they have physic good for his soul, and good for the
souls of his people : upon that he admits them ;
but when he finds, by experience, they both trouble
him and his people, he will have no more to do
with them. What is diat to them, or any body
else, if a king will not go to heaven ?
4. A clergyman goes not a dram farther than
this, you ought to obey your prince in general ; if
he does he is lost : how to obey him you must be
informed by those whose profession it is to tell you.
The parson of the Tower, a good discreet tnan, told
Dr. Mosely, who was sent to me, and the rest of the
gentlemen committed in the third of Charles, to
persuade us to submit to the king ; that they found
no such words as parliament, habeas corpus, return,
tower, &c. neither in the fathers, nor the school-
men, nor in the text ; and, therefore, for his part,
he believed he understood nothing of the business.
A Satire upon all those clergymen that meddle with
matters they do not understand.
5. Alt confess there never was a more learned
clergy ; no man taxes them, with ignorance ; but
to talk of that, is like the fellow that was a great
wencher; he wished God would forgive him his
lechery, and lay usury Co his charge. The clergy
have worse faults.
6w The clergy and laity together are never like
to do well; it is as if a man were to make an ex-
cellent feast, and should have his apothecary and
physician come into the kitchen : the cooks, if tbey
were let alone> would make excellent meat; but
then cornea the apothecary, and he puts rhubarb into
88LDBNIA1CA. . 41
one sance^ and agric into another sauce : chidn
np the clergy on both sides.
HIGH COMMISSION.
Men cry oat upon the high commission, as if
the clergymen only had to do in it, when I believe
there are more laymen in commission there than
dergymen : if the laymen will not come, whose fault
is that ? So of the star-chamber, the people thinic
the bishops only censored Prynne, Borton, and
Bastwiclc, when there were but two there, and
one spake not in his own cause.
HOUSE OF COMMONS.
1. There bo bat two erroneous opinions in'the
house of commons, that the lords sit only for them-
selves, wlien the tmth is, they sit as well for the
commonwealth. The knights and burgesses sit for
themselves and others, some for more, some for
fewer ; and what is the reason ? because the room
. Will not hold all : the lords being few, they all come,
and imagine the room able to hold all the commons
of England, then the lords and burgesses would sit
no otherwise than the lords do. The second error
is, that the bouse of commons are to begin to give
subsidies ; yet, if the lords dissent, they can give no
money.
2. The house of commons is called the lower
house in twenty acts of parliament; but what are
twenty acts of parliament amongst friends ?
3. The form of a charge ruos thus, / accuse in '
the name of all the commoru of England: how then
can any man be as a witness,* when every man is
made the accuser ?
42 SELDENIANA.
CONFESSION.
1. lu time of parliament it used to be one of the
first things the house did to petition the king that
his confessor might be removed, as fearing either
his power with the king, or else, lest he should re^
veal to the pope what the house was in doing, as
no doubt he did, when the Catholic cau«e was con-
cerned.
2. The difference between us and the Papists is,
we both allow contrition ; bat the Papists make
confession a part of contrition : they say a man is
not sufficiently contrite till he confess his sins to a
priest.
3. Why should I think a priest will not reveal
confession ? 1 am sure he will do any thing that is
forbidden him, haply not so often as I. The ut-
most punishment is deprivation ; and how can it be
proved that ever any man revealed confession when
there is no witness ? and no man can be witness in
his own cause. A mere gullery ! There was a time
when it was public in the church, and that is much
against their auricular confession.
COMPETENCY,
That which is a competency for one man, is not
enough for another, no more than that which will
keep one man warm, will keep another man warm ;
one man can go in doublet and hose, when another
man cannot be without a cloak, and yet havQ no
more clothes than is necessary for him.
8BLDEN1ANA. 43
GREAT CONJUNCTION.
The greatest conjnnction of Satarn and Jupiter
happens but once in eight hundred years, and
therefore, astrologers can make no experiments of
it, nor foretell what it means : not but that the stars
may mean something ; but we cannot tell what, be-
cause we cannot come at them : suppose a planet
were a simple, or an herb ; how could a physician
tell the virtue of that simple, unless he could come
at it, to apply it ?
CONSCIENCE.
1. He that hath a scrupulous conscience, is like a
horse that is not well weighed ; he starts at every
bird that flies out of the hedge.
2. A knowing maq will do that which a tender
conscience man dares not do, by reason of his igno*
ranee ; the other knows there is no hurt : as a child
is afraid to go into the dark, when a man is not, be<*
cause he knows there is no danger.
3. If we once come to leave that outloose, as to
pretend conscience against law, who knows what
inconvenience may follow ? for thus, suppose an
Anabaptist comes and takes my horse ; I sue him :
he tells me he did according to bis conscience ; his
conscience tells him all things are common amongst
the saints ; what is mine is his ; therefore you do
ill to make such a law. If any man takes another's
horse, he shall be hanged : what can I say to
this mau ? He does according to his conscience^
Wh^ is not he. as honest a man as he that pre^
4i SBLDEMIANA.
tends a ceremony established by law is against ^ ^
ms conscience? Generally to pretend conscience
against law is dangerous ; tn some cases haply we
may.
4. Some men make it a case of conscience, whe-
ther a man may have a pigeon-hoase, becanse his
pigeons eat other folks com. But there is no such
thing as conscience in the basiness : the matter is,
whether he be a man of snch quality, that the state '
allows him to h^ve a dove-house : if so, there is an
end of the business; his pigeons have a right to eat
where they please themselves.
CONSECRATED PLACES.
1. The Jews had a peculiar way of consecrating
things to Ood, which we have not.
2. Under the law, God, who was master of all,
made choice of a temple to worship in, where he
was more especially present : just as the master of
the house, who owns all the house, makes choice
of one chamber to lie in, which is called the ma-
ster's chamber ; but under the Gospel there was no
such thing. Temples and churches are set apart for
the conveniency of men to worship in : they cannot
meet upon the point of a needle, but God himself
makes no choice.
3. All things are God's already; we can give
him no right by consecrating any that he had not <
before, only we set it apart to his service : just as a
gardener brings his lord and master a basket of
apricots, and presents them ; his lord thanks him,
perhaps gives him something for his pains ; and yet
thf apricots were as much his lord's before as now.
8£lDENtANA. 45
4. What is 'Consecrated, is given to some particu-
lar man, to do God service ; not given to God, but
given to man to serve God : and tliere is not any
thing, lands or goods, but some men or other have
it in their power to dispose of as they please : the
aaying things consecrated cannot he taken away,
makes men afriUd of consecration.
5. Yet consecration has this power : when a man
has consecrated any thing to God| he cannot of
himself take it away.
CONTRACTS.
1. If our fathers hare lost their liberty, why may
not we labour to regain it ? Atmo, We must look
to the contract ; if that be rightly made, we must
stand to it : if we once grant we may recede from
contracts upon any inconveniency that may after-
wards happen, we shall have no iNirgain kept. If I
sell you a horse, and do not like my barg^n, I will
have my horse again.
S. Keep your contracts : so far a divine goes ; but
how to make our contracts is left to ourselves ; and
as we agree upon the conveying of this house, or
that land, so it must lie : if you offer me a hundred
pomnds for my glove, I tell you what my glove is, a
plain glove ; pretend no virtue in it ; the glove la
ny own : I profess not to sell gloves, and we agree
for a hundred pounds : I do not know why I may
not with a saJfe conscience take it. The want of that
common obvious distinction of jm pracepihfmn
MadjiupermUHmtm, does much trouble men;
3. Lady Kent articled with sir Edward Herbert,
that he diould oome to her when she sent for him.
46 8ELDENIANA.
and stay with her as long as she wonld hare him ; '
to which he set his hand : then he articled With
her, that he should go away when he pleased, and
stay away as long as he pleased ; to which she set
her hand. This is the epitome of all the contracts
in the world, betwixt man and man, betwixt prince
and subject ; they Iteep them as long as they like
theim, and no longer.
■
COUNCIL.
' They talis, (but blasphemously enough) that the
Holy Ghost is president of their general councils ;
when the truth is^ the odd man is still the Holy
Ghost.
CONVOCATION.
1« When the king sends his writ for a parliament,
he sends for two knights for a shire, and two bur-
gesses for a corporation : but when he sends for two
archbishops for a convocation, he commands them
to assemble the whole clergy ; bnt they out of cus-
tom amongst themselves send to the bishops of their
provinces, to will them to bring two clerks for a die*
eescy the dean, one for the chapter, and the arcbdea*>
oons ; but to the king, every clergyman is there
present.
2. We have nothing so nearly expresses the power
of a convocation, in respect of a parliament, as a
oourt-leet, where they have a power to make bye«»
laws, as they c^l them-^as that a man shall put so
many cows or sheep in the common : but they can
make nothing that is contrary to. the laws of the
kingdom.
SBLDENIANA* ' 47
CREED.
Athanasius'fl creed is the shortest — take away the
preface, and the force, and the conclasion-^which
are not part of the creed. In the Nicene creed it is
(If ffxxXij0-ia», "I believe in the charch ;" but now, as
onr Common Prayer has it, *' I believe one catholic
and apostolic charch.** They lilce not creeds, because
they would have no forms of faith, as they have
none of prayer, though there be more reason for the
one than for the other.
DAMNATION.
1. If the physician sees you eat any thing that is
not good for your body, to keep you from it, he cries,
" It is poison :*' if the divine sees you do any thing
that is hurtful for your soul, to keep you from it^ he
cries, ** Yon are damned."
2. To preach long, loud, and damnation, is the
way to be cried up : we love a man that damns us,
and we run after him again to save us. If a man had
a sore leg, and he should go to an honest judicious
chirurgeon, and he should only bid him keep it warm,
and anoint with such an oil, an oil well known, that
would do the cure ; haply, he would not much re-
^rd him, because he knows the medicine before*
hand an ordinary medicine : but if he should go to
a surgeon that should tell him, ** Your leg will gao«
grene within three days, and it must be cut off, and
yon will die, unless you do something that I could
tell you ;" what listening there would be to this
man ! ** O, for the Lord's sake, tell me what this
U i I will give you any content for your puns/'
48 SJBLDBNIANA.
DEVILS.
1. Why have we none possessed with devils in
England ? The old answer is, the Protestants the
devil hath already, and the Papists are so holy, he
dares not meddle with them. Why then, beyond
seas, where a nnn is possessed, when a Hogonot
comes into the church, does not the deidl hunt them
' ont ? The priest teaches him, yon never saw the
devil throw up a nun's coats ; mark that, the priest
' will not suffer it, for then the people will spit at
him.
2. Casting out devils is mere juggling ; they never
cut out any but what they first cast in : they do it
where, for reverence, no man shall dare to examine
it ; they do it in a comer, in a mortice-hoIe, not in
the marlcet-place : they do nothing but what may
be done by art ; they make the devil fly out of the
window, in the likeness of a bat or a rat. Why do
they not hold him ? Why, in the likeness of a bat,
or a rat, or some creature.' that is, why not in
some shape we paint him in, with claws and horns?
By this trick they gain mucli, gain upon men's
fancies, and so are reverenced ; and certainly, if the
priest deliver me from him that is my moA deadly
enemy, I have all the reason in the world to reve-
rence him. Olifecthn. But if this be juggling, why
do they punish impostures ? Aniwer. For great
reason ; because they do not play their part Well, and
for fear others should discover them ; and so all of
them ought to be of the same trade.'
3. A person of quality came to my chamber In tbe
Temple, and told me he had two devils in lus betd^
SELDENIANA. 49
(I wondered what he meant) and, jast at that time,
one of them bid him Isill me.. With that I began to
be afraid, and thonghtlie was mad« He said'he knew
! could cure -him, and therefore entreated me to
give him something, for he was resolved he would
go to nobody else. I perceiving what an opinion he
had of me,, and that it was only melancholy that
troubled him, took him in hand, warranted him, if
hie would follow my directions, to cure him in a
short time : I desired him to let me be alone about an
hour, and then to come again — ^which he was very
willing to. In the mean time, I got a card, and
wrapped it up handsome in a piece of taffata,
and put strings to the tafiata; and, when he came,
gave it to him, to hang about his neck ; withal
charged him, that he should not disorder him-
self, neither with eating or drinking, but eat very
little of supper, and say his prayers duly when
he went to bed ; and I made no question but he
would be well in three ox four days. Within that
time I went to dinner to his house, and asked
him how he did ? He said he was much better,
but not perfectly well, for, in truth, h^ had not dealt
clearly with me ; he had four devils in his head^
and he perceived two of them were gone, with that
which I had given him, but the other two troubled
him still. " Well," said I, " I am glad two of
them are gone ; I make no doubt to get aw^y th,e
other two likewise." So I gave him another thing
to hang about his neck. . Three days after he came
to me to my chamber, and professed he was now as
well as ever he was in his life, and did extremely
thank me for the great care I had taken of him. I,
feuriDglest he might relapse into the like distemper^
D
so «BLDENIANA. j
told htm that there was none but myself, and -oae \
phys>iciaii more in the whole town that could cure the
devils in the head, and that was Di;. Harvey, (whom
1 had prepared) and wished him, if ever he found
himself ill in my absence, to go to him, for he could
cure his disease as well as myself. The gentleman
lived many years^ and was never troubled after.
SELF DENIAL.
It is4nuch the doctrine of the times that men
should not please themselves, but deny themselves
every thing they take delight in; not look upon
beauty, wear no good clothes, eat no good meat,
&c. which seems the greatest accusation that can be
upon the Maker of all good things. U they be not
to be used, why did God make them ? The truth
IS, they 'that preach against them, cannot make use
of them themselves ; and then again they get esteem
by seeming to contemn them. But, mark it, while
you live, if they do not please themselves as much as
they can ; and we live more by example than pre-
cept.
DUEL.
1. A duel may still be granted in some cases by
the law of England, and only there : that the church
- allowed it anciently, appears by this; in their public
liturgies, there were prayers appointed for the
duelists to say ; the judge used to bid them go to
such a church and pray, &c. But whether is this ^
lawful ? If you grant any war lawful, I make no
doubt but to convince it. Wai* is lawful, because
9BLDENIANA. 51
God 18 the ODiy judge between two, that is sopreme.
Now, if a difference happen between two subjects,
and it cannot be decided "by hamau testimony, why
may not they put it to God to jndge between them
by the permission of the prince ? Nay, what if we
should bring it down, for argument's sake, to the
swordmen. One gives me the lie ; it is a great dis-
grace to take it ; the law has piade no provision to
^ve remedy for the injury; (if you can suppose any
thing an injury for whicli the law gives no remedy)
why am not I, in this case, supreme, and may,
therefore, right myself?
2. A duke ought to fight with a gentleman. The
reason is this : the gentleman will say to the duke,
*' It is true, you hold a higher place in the state
than I ; there is a great distance between yoti and
me — ^but your dignity.does not privilege you to do
me an injury: as soon as ever you do me an
injury, you make yourself my equal ; and as you
are my equ^l, I challenge you :" and in sense
the duke is bound to answer him. This will give
you some light to understand the quarrel betwixt a
prince and his subjects : though there be a vast
-distance between him and them, and they are to
obey him, according to their contract, yet he hath
no power to do them an injury ; then they think
themselves as much bound to vindicate their right,
as they are to obey his lawful commands, nor is
there any other measure of justice 'left upon earth
but arms.
EPITAPH.
An epitaph must be made fit for the person for
whom it is made : for a man to say all the excellem
J
52 SBLBBKIANA.
things that can be said npon one, and call that his
cf^tapb, is as if a painter should make the hand-
somest piece he can possibly raalce, and say it was
my picture. It holds in a fdneral sermon.
EQUITY.
1. Equity in law is the same that the spirit is in
religion, what every one pleases to make it j some-
times they go according to conscience, sometimes
according to law, sometimes according to the rale
of court.
2. Equity is a roguish thing ; for law we have a
measure — know what to trust to ;. equity is accord*
ing to the conscience of bim that is chancellor, and
as that is larger or narrower, so is equity. It is all
one as if they should make the standard for the
measure we call a foot, a chancellor's foot; what an
uncertain measure would this be ! One chancellor
has a long foot, another a short foot, a third an in-
different foot : it is the same thing in the chancel-
lor's conscience.
3. That saying, " Do as you would be done to/'
is often misunderstood ; for it is not thus meant-—
that I, a private man, should do to you, a private
man, as I would have you do to me, but do as we
have agreed to do one to another by public agree-
ment. If the prisoner should ask the judge, whe-
ther he would be contented to be hanged, were he
in his case, he would answer — ^No : Then, s^ys the
prisoner, do as you would be done to. Neither of
them mudt do as private men, but the judge most
do by him as they have publicly agreed-^hat is.
8BI.DBNIANA. 53
both judge and prisoDer hate consented to a law^
that if either of them steal, they shall be hanged.
EVfL SPEAKING.
1. He that speaks ill of another, commonly before
he is aware, makes himself such a one as he speaks
agaust; for, if he had civility or breeding^ he
would forbear such kind of language.
2. A gallant man is above ill words : an example
we have in the old lord of Salisbury, who was a
great wise man. Stone had called some lord about
court, fool; the lord complains, and has Stone
whipped : Stone cries, *' I might have called my lord
of Salisbury fool often enough, before he would have
had me whipped."
3. Speak not ill, of a great enemy ; but rather
g^ve him good words, that he may use you the bet-
ter, if you chance to fall into his hands. The
Spaniard did this when he was dying ; his confessor
«told him, to work him to repentance, how the
devil tormented the wicked that went to hell : the
Spaniard replying, called the -devil my lord. '* I
hope my lord the devil is not so cruel :" his con*
fesflor reproved him. '* £xcuse me," said the Don,
** for calling him so: I know not into what hands I
may fall ; and if I happen into his, I hope he will
use me the better for giving him good words."
EXCOMMUNICATION.
1. That place they bring for excommunicatioit^
*' Put away from among yourselves that wicked per-
son/' 1 Cor< V. 13, is corrupted in the Greek; for it
54 8ELDENIAKA.
should be, to To»i}g9», *' put away that evil fh>tii ainon§f
you ;" not ro» 9ro»>i^o», ** that evil person ;" besides,
i xovn^g is the deoiJ in Scripture, and it may be so
taken there ; and there is a new edition of Theo-
doret comfe out, that has it right, ro irovijfoy. It is
true, the Christians, before the civil state became
Christian, did, by covenant and agreement set down
how they sluould live ; and he that did not observe
what they agreed upon, should come no more
amongst them ; that is, be excommunicated. Such
men are spoken of by the apOKtle, Rom. i. 31, whom
he calls oktwUtwc xai a0-To»So^f, the Vulgate has it,
incompositos, et sinefasdere; the last word is pretty
well, but the first not at all. Origen, in his book
against (iel8us, speaks of the Christians' awBrjxn :
the translation renders it cofwentiM, as it signifies a
meeting; when it is plain it signifies a covenant;
and the English Bible turned, the other word well —
covenant-breakers. Pliny tells us, the Christians
took an oath amongst themselves to live thus and
thus.
2. The other place, </i<?«cc/Mt/r, "tell the church,"
is but a weak ground to raise excommunication
upon, especially from the sacrament — the lesser
excommunication ; since, when that was spoken,
the sacrament waa instituted. The Jews' ecclesia
was their sanhedrim, tlieir court ; so that the mean-
ing is, if after once or twice admonition this brother
will not be reclaimed, bring him thither.
3. The first excommunication was one hundred
and eighty years after Christ, and that by Victor,
bishop of Rome : but that was no more than thi»—
that they should communicate and receive the sacra-
ment amongst themselves, not with those of the
SELDENUNA* 55
Other opiniOD ; the controversy, as I'take it, being
about the feast of Easter. Men do not care for ex*
couimanication, because they are shut out of the
church, or delivered up to Satan, but because the
law of the kingdom takes hold of them : after so
many days a man cannot sue, no, not for his wife,
if you take her from him ; and there may be as
much reason to grant it for a small fault, if there be
contumacy, as for a great one : in Westmlnster-
hall you may outlaw a man for forty shillings,
which is their excommunication, and you can do no
more for forty thousand pounds.
4. When Constantine became Christian, he so fell
in love with the clergy, that he let them be judges
of aH things ; but that continued not above three or '
four years, by reason they were to be judges o£
matters they understood not, and then they were
allowed to meddle with nothing but religion ; all
jurisdiction belonged to him, and he scanted them
out as much as he pleased ; and so things have since
continued. They excommunicate for three or four
things — matters concerning adultery, tithes, wills,
&c. which is the civil punishment the state allows
for such faults. If a bishop excommunicate a man
for what he ought not, the judge has power to ab-
solve, and punish the bishop. If they had that
jurisdiction. from- God, why does not the church ex-
communicate for murder, for theft ? If the civil
power might take away all but three things, why
may they not take them away too ? If this excom-
munication were taken away,, the presbyters would
be quiet ; it is that they have a mind to, it is ,that
they would fain be at, like the wench that was to
be. married J she asked ber mother, when it was
56 SELDBNIANA.
done, if she should go to bed presently ? No, says
her mother, yoa must dine first. And then to bed,
mother ? No, you must dance after dinner. And
then to bed, mother ? No, you must go to supper.
And then to bed, mother ? &c.
FAITH AND WORKS.
It was an unhappy division that has been made
between faith and works, though, ii;i my intellect, L
may divide them ; just as in the candle, I know
there is both light and heat : but yet put out the
candle, and they are both gone — one remains pot
without the other : so it is betwixt faith and works ;
nay, in a right conception, Jides est opuss if I believe
a thing because I am commanded, that is opus.
FASTING DAYS.
1. What the church debars us one day, she gives
us leave to take out in another :^ first we fast, and
then we feast ; first there is a Carnival, and then a
Lent.
2. Whether do human laws bind the conscience ?
If they do, it is a way to ensnare : if we say they do
not, we open the door to disobedience. Answer. In
this case we must look to the justice of the law, and
intention of the lawgiver. If there be no justice in
the law, it is not to be obeyed ; if the intention of
the lawgiver be absolute, our obedience must be so
too. If the intention of the lawgiver enjoin a
penalty, as a compensation for the breach of the
law, I sin not if I submit to the penalty ; if it enjoin
a penalty, as a future enforcement of obedience to
SBLDENIANA. §7
the law, then ought I to observe it, which may be
known by the often repetition of the law. The way
of fasting is eiijoined unto them, who yet do not
observe it. The law enjoins a penalty as an en-
forcement to obedience; which intention appears
by the often calling upon us to keep that law by the
king, and the dispensation of the church to «uch as
are not able to keep it--as young children, old folks,
diseased men, &c.
FATHERS AND SONS.
It 'hath ever been the way for fathers to bind
their sons . to strengthen this by the law of the
land, every one at twelve years of age, is to take the
oath of allegiance in court^leets, whereby he swears
obedience to the king. >
FINES.
The old law was, that when a man was fined, he
was to be fined saivo conienemento, so as his coun-
tenance might be safe ; taking countenance in th«
same sense as your countryman does, when he says,
*' If you will come unto my house, I will show you
the best countenance I can ;" that is, not the best
face, but the best entertainment. The meaning of
the law was, that so much should be taken from a
man, such a gobbet sliced off, that yet, notwith-
standing he might live in the same rank and condi-
tion he lived in before ; but now they fine men ten
times more than they are worth.
d2
^8 SBLDENIANA.
FREE WILL.
The PnritanSy who will allow do free will at ally
but God does all, yet will allow the subject his liberty
to do, or not to do, notwithstanding the king, the
god upon earth. The Armiuians, who hold we
have free will, yet say, when we come to the king,
there must be all obedience, and no liberty to be
stood for,
FRIARS.
1. The friars say they possess nothing; whose
then are the lands they hold ? Not their superior's ;
he hath vowed poverty as well as they : whose then ?
To answer this, it was decreed they should say they
were the pope's. And why must the friars be more
perfect than the pope himself ?
2. If there had been no friars, Christendom might
have continued quiet, and things remained at a stay.
3. If there had been no lecturers (which succeed
the friars in their way) the church of England might
have stood, and flourished at this day.
FRIENDS.
Old friends are best. King James used to call for
his old shoes ; they were easiest for his feet.
GENEALOOY OF CHRIST.
1. They that say the reason why Joseph's pedi-
gree is set down, and not Mary's, is, because the
SBLDENIANA. 59
descent firom the mother is lost, and swallowed np,
say something ; bat yet if a Jewish woman married
T?lth a Gentile, they only took notice of the mother,
not of the father ; bat tbey that say they were both
of a tribe, say nothing ; for the tribes might many
one with another, and the law against it was only
temporary, in the time while Joshua was dividing
the land, lest the being so long about it, there
might be a confusion.
2. That Christ was the son of Joseph is most ex-
actljr tme ; for though he was the Son of God, yet,
with the Jews, if any man kept a child, and brought
him up, and called him i^on — he was taken for his
«on ; and his land, if he had any, was to descend
upon him ; and, therefore, the genealogy of Joseph
is justly set down.
GENTLEM£N.
1. What a gentleman is, it is hard with us to de-
fine.. In other countries, he is known by his privi-
leges ; in Westminster, hall, he is one that is re-
puted one ; in the Court of Honour, he that hath
arms. The king cannot make a gentleman of blood,
(what have you said) nor God Almighty, but he can
make a gentleman by creation. If you ask, which
is the better of these two? civilly, the gentleman
of blood; morally, the gentleman by creation may
be the better ; for the other may be a debauched
man, this a person of worth.
2. Gentlemen have ever been more temperate in
their religion than the common people, as having
more reason, the others running in a hurry. In the
J
60 ABLDfiNIAMA.
liegianing of Christianity, tlie Tatbers writ amira
getUeSt and eontra CfentUeg — ^tliey were all one : but
after all were Christians, the better sort of people
still vetsdned tho name of Gentilies, throughout the
four provinces of the Roman empire; as gentii-
bomme in French, geniilAuomo in Italian, gmUU-
Aombre in Spanish, and gentleman in English : and
they, no question, being persons of quality, kept up
those feasts which we borrow from the Gentiles-—
as Christmas, Candlemas, May-day, &c. condnoing
what was not directly against Christianity, inddcli
the common, people would never have endured.
GOLD.
There are two reasons why these words, Juu$
ttutem transiens per medium eorum ibat, were about
our old gold : the one is, because Riply, the alchy-
mist, when he made gold in the Tower, the first
time he found it, he spoke these words, per medhm
, eorum, that is, per medium ignis et aulpkuris; the
other, because these words were thought to be a
charm; and that they did bind whatsoever they
were written upon, so that a man could not take it
away. To this leason I rather indine.
HALL.
The hall was the place where the great lord used
to eat ; (wherefore else were the halls made so big ?}
where he saw all bis servants and tenants about
him : he eat not in private, except in time of sick-
ness : when once he became a thing cooped up, all
SSLOBNIAIIA. '61
bis greatness was spoiled. Nay, the king himself
Bsed to eat in the hall, and his lords^sat with him,
and then he nnderstood men.
HELL.
1. There are two texts fur Christ's descending
iatO'hell: the one, Psalm xvi. the other, Acts |i.
where the Bible that was in use wlien the Thirty-
nine Articles were made, has it helL But the Bible
that wa« in qoeen Elizabeth's time, when the arti-
cles were confirmed, reads it grave; and so it con*
tinned till the New Translation in liing James's
time, and then it is hell again. But by thi:^ we may
gather the church of England declined, as much as
they could, the descent ; otherwise they never would
have altered the Bible.
2* ** He descended into hell ;" this may be the
interpretation of it. He may be dead and buried^
then his soul ascended into heaven. Afterwards,
he descended again into hell, that is, into the grave,
to fetch his body, and to rise again. The ground
of this interpretation is taken from the Platonic
learning, who held a metempsychosis ; ^nd when a
Monl did descend from heaven to take another body,
they called it Kocra/Sao-iv ng Admv, taking «8ii; for the
lower world, the state of mortality. Now the first
Christians many of them were Platonic philoso-
phers, and no question spake sucU language as then
was understood amongst them. To understand by
hell the grave, is no tautology, because the creed
first tells what Christ suffered, " he was crucified,
dead, and buried ;" then it tells us what he did.
J
62 SELDENIANA.
** he descended into hell, the third day he rose
again, he ascended, &c."
IIOLYDAYS.
They say the church imposes holydays ; there is'
DO such thing, though the number of holydays is set
down in some of our Common Prayer Books. Yet
that has relation to an act of parliament, wliich
forbids the Iceeping of any holydays in time of po-
pery ; but those that are kept, are kept by the cus-
tom of the country, and I hope you will not say the
church imposes that.
HUMILITY.
1. Humility is a virtue all preach, none practise,
and yet every body ia content to hear. The master
thinks it good doctrii^ for his servant, the laity for
the clergy,^ and the clergy for the laity.
2. There is humilitas quadam in vitio. If a man
does not take notice of that excellency and perfectiou
that is in himself, how can he be thankful to God,
who is the author of ail excellency and perfection ?
Nay, ^f a man hath too dieanan opinion of himself,
it will render him unserviceable both to God and
man.
3. Pride may be allowed to this or that degree,
else a man cannot keep up to his dignity. In gluttony
there must be eating ; in drunkenness there must
be drinking ; it is not the eating, nor it is not the
drinkiug that is to be blamed, but the excess. So
in pride.
SELDENIANA. 63
IDOLATRY.
Idolatry is in a; man's own thought, not in the
opinion of another. Put case> I bow to the altar,
why ain I guiUy of idolatry, because a stander by
thinks so ?. I am sure I do not believe the altar to
be God, and the God I worship may be bowed to in
all places, and at all times.
JEWS.
1. God at the first gave laws to all mankind, but
afterwards he gave peculiar laws to the Jews, which
they were only to observe : just as we have the
common law for all England ; and yet.you have some
corporations, that, besides that, have peculiar laws
and privileges to themselves.
2. Talk what you will of the Jews, that they are
pursed, they thrive wherever they come ; they are
able to oblige the prince of their couutry by leuding
him money ; none of them beg ; they keep together ;
and for their being hated, my life for yours. Chris-
tians hate one another as much.
INVINCIBLE IGNORANCE.
It is all one to me if I am told of Christ, or some
mystery of Christianity, if I am not capable of un-
derstanding, as if I am not told at all ; my ignorance
is as invincible : and therefore it is vain to call
their ignorance only invincible, who never were told
of Christ. The trick of it is to advaupe the priest.
I
J
64 8BLDBNIANA.
whilst the church of Rome says a man must be told
of Christ, by one thus and Ihds ordained.
IMAGES.
"1. The Papists talcing ai^ay the second command-
ment, is not haply so horrid a thing, nor so unrea*>
sonable amongst Christians as we make it : for the
Jews conid mafa:e no figure of God, but they must
commit idolatry, because he had talcen no shape ; but
since the assumption of our flesh, we'know what
shape to picture God in» Nor do I know why we
may not make his image, provided we be snrewhat
it is : as we say St. Luke took the picture of the
Virgin Mary, and St. Veronica of our Saviour.
Otherwise, it would be no honour to the king to
make a picture, and call it the king's picture, when*
it is nothing like him.
2. Though the learned Papists pray not to images,
yet it is to be feared the ignorant do ; as appears
by that story of St* Nicholas in Spain. A country-
man used to offer daily to St. Nicholas's image : at
length by mischance the image was broken, and a
new one made of his own plum-tree; after that the
man forbore. Being complained of to his ordinary,
he answered — ^it is true, he used to offer to the old
image, but to the new he could not find in his heart,
because he knew it was a piece of his own plum-
tree. You see what opinion this man had of the
image ;^ and to this tended the Rowing of their
images, the twinkling of their eyes, the Virgin's
milk, &c. Had they only meant representations, a
picture would have done as well as these tricks. It
i
SELDENIANA. 6&
may be with os in England they do not worship
images ; because living amonst Protestants^ they are
either laoghed oat of it, or beaten oot of it by shock
of argument.
3. It is a discreet way concerning pictures in
churches, to set up no new. nor to pull down no
old.
IMPERIAL CONSTITUTIONS.
They say imperial constitutions did only confirm
the canons of the church ; but. that is not so^ for
they inflicted punish men t, when the canons uetrer
did ; viz, if a man converted a Christian to be a
Jew, he was to forfeit his estate, and lose hia life.
In Valentine's Novels it is sM-^Coniiat epkcopa
/brum iegUfUB non habere, etjudicani taniumde rtf-
ligione,
IMPRISONMENT.
Sir iCenelm Digby was several times taken and
let go again, at last imprisoned in Winchester-
house« 1 can compare him to nothing but a great'
fish that we catch aud let go again, but still he will
come to the but ; at last, therefore, we put hhn
into some great pond for store.
INCENDIARIES.
Fancy to yourself a man sets the city on fire at
Cripplegate, and, that fire continues by means of
others, till it comes to Whitefriars, and then he that
began it would fain quench it; does not he deserve
66 8EI.DENIANA.
to be pnnished most that first set the city on fire ?
So it^is with the incendiaries of the state. They that
first set it on fire, (by monopolising, forest busi-
ness, imprisoning parliament men, tertio Caroli,
&c.) are now become regenerate, and would fiun
quench the fire : certainly they deserved most to be
punished, for being the first cause of our distrac-
tions.
INDEPENDENCY.
1. Independency is in use at Amsterdam, where
forty churches or congregations have nothing to do
one with another : and it is no question agreeable to
the primitive times, before the emperor became Chris-
tian : for either we must say every church governed
itself, or else, we must fall upon that old foolislr
rock, that St. Peter and his successors governed all ;
but when the civil state became Christian, they ap-
pointed who should govern them, before they go-
verned by agreement and consent. If you will not
do this, you shall come no more amongst jis ; bat
both the Independent man, and the Presbyterian
man, do equally exclude the civil power, though
after a different manner.
2. The Independent may as well plead, they
should not be subject to temporal things, not come
before a constable, or a justice of peace, as they
plead theyshoiild not be subject in spiritual things;
because St. Paul says — " Is it so, that there is not
a wise man amongst yon ?"
3. The pope challenges all churches to be under
him ; the king and the two archbishops challenge
all the church of England to be under them. The
SELDENIANA. ^T
Presbyterian man divides the kingdom into as many
churches as there be presbyteries, and your Inde-
pendent would have every congregation a church by
itself.
THixNGS INDIFFERENT..
In time of a parliament, when things are under
debate, they are indifferent ; but in a church or state
settled, there is nothing left indifferent.
PUBLIC INTEREST.
All might go well in the commonwealth, if every
one in the parliament would lay down his own in-
terest, and aim at the general good. If a man were
sick, and the whole college of physicians should
come to him, and administer severally, haply so long
as they observed the rules of art he might recover ;
but if one of them had a great deal of scammony by
him, he must put off that, therefore he prescribes,
scammony ;. another had a great deal of rhubarb,
and he must put off that, and therefore he prescribes
rhubarb, &c. — they would certainly kill the man.
We destroy the commonwealth, while we preserve
our own private interests, and neglect the public.
HUMAN INVENTION.
I. You say there must be no human invention in
the church, nothing but the pure word. Ansuo^ If
I give any exposition, but what is expressed in the
text, that is my invention : if you give another ex-
68 SELDENIANA*
poettioo, that i» your iDventloD, and both are ho-
man. For example, sappose the word egg were in
the testy I say, it is meant an hen-egg ; you say, a
gOose>egg. Neither of these are expressed, there-
fore they are haman inventions ; and I am sure the
newer the invention the worse ; old inventions are
best.
2. If we must admit nothing but what we read in
the Bible, what will become of the parliament ?
For we do not read of that there.
JUDGMENTS.
We cannot tell what is a judgment of God ; it is
presumption to take upon us to know. In time of
plague we know we want health, and therefore we
pray to God to give us health ; in time of war we
know we want peace, and therefore we pray to God
to give us peace. Commonly we say a judgment
falls upon a man for something in him we cannot
abide. An example we have in king James, con-
cerning the death of Henry the Fourth of France ;
one said he was killed for his wenching, another
said he was killed for turning his religion. ** No,**
says king James, (who coald not abide fighting)
'< he was killed for permitting duels in his king*
dom.'*
JUPOE.
1. We see the pageants in Cfaeapsidej the lions,
and the elephants, but we do not see the men
that carry them ; we see the judges look big, look
tike lions, but we do not see who moves them.
8BL1»KIANA. 69
2. Little things do great works, tirhen great things
will not. If I should take a.pin from' the ground, a
little pair of tongs will do it, when a great pair Tdll
not. Go to a judge to do a business for you, by no
meai)s he will not hear of it ; but go to some small
serrant about him, and he will despatch it accord-
ing to your heart's desire.
3. There could be no mischief done in the com-
monwealth without a judge. Though there be false
dice brought in at the groom-porters, and cheating
offered, yet, unless he allow the cheating, and
judge the dice to be good^ there may be hopes of fair
play.
JUGGLING.
It is not juggling that is to be blamed, but
much juggling, for the world cannot be governed
without it. All your rhetoric, and all your elenchs
in logic, oome within the compass of juggling.
JURISDICTION.
1 . There is no such thing as spiritual jurisdiction ;
all is civil ; the church's is the same with the lord
mayor's. Suppose a Christian came into a Pagan
country, how can you fancy he shall have any
power there ? He finds faults with the fsods of the
country $ well, they put him to death for it ; when
he is a martyr, what follows ? Does that argue he
lias any spiritual jurisdiction? .If the clergy say
the church ought to be governed thus and thus, by
the word of God> that is doctrinal, that is not
discipliDe.
70 SELOENIANA.
2. The pope he challeDges jurisdiction over sdl ;
the bishops they preteod to it as well as he ; the
Presbyterians they would have it to themselves :
but over whom is all this ? The poor laynlen.
JUS DIVINUM.
1. All things are held byjui divinum, either im-
mediately or mediately.
2. Nothing has lost the pope so much in his su-
premacy, as not aclcnowledging what princes gave
him. It is a scorn upon the civil power, and an no-
thankfulness in the priest. But the church runs to
Ju9 divinum, lest if they should acknowledge what
they have by positive laws it might be as well taken
from them as given to them.
KING.
1. A1(ing is aahing men have made for their
own sakes, for quietness sake : just as in a family
one man is appointed to buy the meat ; if every man
should buy, or if there were many buyers^ they
would never agree ; one would buy what the other
liked notj or what the other had bought before ; so
there would be a confusion. -But thatcharge being
committed to one, he, according to his discretion,
pleases all ; if they have not what they would have
one day, they shall hare it the next, or something
as good.
2. The word king directs our eyes. Suppose it
had been consul, or dictator : to tliink all kings
alike is the same folly, as if a consul of Aleppo or
Smyrna should claim to himself the same power
6ELDENIANA. 71
as a consul at Rome, What, am not I a consul ?
Or a duke of England should think himself like the
duke of Florence ; nor can it be imagined, that the
wore B»<riKtus did signify the same in Greek, as the
Hebrew word ^n did with the Jews. Besides, let
the divines in their pulpits say wliat they will, they
in their practice deny that all is the king's. They
4ne iiim, and so does all the nation, whereof they
are apart. What matter is it then, what they preach
or teach in the schools ?
3. Kings- are all individual, this or that king:
there is no f^pecies of kings.
4. A king that-claims privileges in his own coun-
try, because they have them in another, is just as
a cook, tliat claims fees in one lord's house, be*
cause they are allowed in another. If the master of
the house will yield them, well and good.
5. The text, ** Render unto Caesar the things that
are C^sar*s,'* makes as much against kings as for
them, for it says plainly that some things are not
Caesar's. But divines make choice of it, fii'st in flat-
tery, and then because of the other part adjoined to
it, *< Render unto God the things that are God's,"
where they bring in the church.
6. A king outed of his country, that t^kes as
much upon. him as he did at home, in his own
court, is as if a man on high, and I being upon the
ground, used to lift up my voice to him, that he
might hear me ; at length should come down, and
then expects I should speak as loud to him as I did
before.
72 SBLDENIANA.
KING OF ENGLAND.
1. The ktDg can do no wrong; that is, no pro-
cess can be granted against him : what must be
done then? Petition him, and the Icing writes
upon the petition toii droit /ait, and sends it to the
Chanceiy; and then the business is heard. His
confessor will not tell him he can do no wrong.
2. There is a great deal of diftrence betweea
head of the church, and supreme governor, as onr
canons call the king. Conceive it thus i there is in
the kingdom of England a college of physidans;
the king is supreme governor of those, but not head
of them, nor president of the college, nor the best
physician.
3. After the dissolution of abbeys, they did not
much advance the king's supremacy, for they only
cared to exclude the pope ; hence have we had se-
veral translations of the Bible put upon us. But
now we must look to it, otherwise the king may put
upon us what religion he pleases.-
4. It was the old way when the king of England
had his house, there were canons to sing service in
his chapel ; so at Westminster, in St. Stephen's
chapel, where the house of commons sits, from
which canons the street called Canon-row has its
name, because they lived there; and he had also
the abbot and bis monks, and adl these the king's
house.
5. The ^ree estates are the lords temporal, the
bishops or the clergy, and the commons, as some
would have it ; (take heed of that) for then, if two
agree, the third is involved, but be is king of the
three estates.
SBLDEMIANA* 73
ۥ The king hath a seal in ereiyconrt; and
though the great seal be called iigillum AngluE,
the great seal of England ; yet it is not because it
is the kingdom's seal, and not the king's ; but to
distingnish it from sigUlum Hibernian aigiUum
7. The conrt of England is much altered. At a
solemn dancing, first yon had the gi-are measures,
'then the courantoes and the galliards ; and this is
kept np with ceremony: at length, to French-
more, and the cushion-dance; and then all the
company dance, lord and groom, lady and kitchen-
maid, no distinction. So in onr court, in queen
Eiizsheth's time, gravity and atate were kept up :
io king James':} time, things were pretty well : but
in king Charles's time, there has been nothing but
French- more and the cnshiou-dance^ omnium ga^
(herum, tolly, poily, hoite*come-toite.
THE KING.
U It is hard to make an accommodation between
the king and the parliament. If you and I fell out
about money — you said I owed you twenty poupds,
I said I owed you but ten pounds — ^it may be, a
third party, allowing me twenty marks, might make
ua friends. But if I said I owed you twenty pounds
in silver, and you said I owed you twenty pounds in
diamonds, which is a sum iBanmerable,it is impos-
idble we should ever agree. This is the case.
2. The king using the house of commons, as he
did in Mi\ Pym and his company, that is, charging
them with treason, because they charged my lord of
Canterlrary and sir Oeoi^ RatdiiT; it was Just
74 8BLDEKIANA.
with atf much logic, as the boy, that would Imre
lain with his' grandmother, used to his -father:
** You lie with my mother, why should not I lie wiih
yours?"
3. There is not the same reason for the king's
accusing men of treason, and carrying them sway,
as there is for the houses tliemselres, because they
accuse one of themselves : for every one that is
accused, is either a peer or a commoner, and he
that is accused hath his consent going along with
him ; but if the l^ing accuses, there is nothing of
this in it.
4. The king is equally abused now as before :
then they flattered him and made him do all things ;
now they would force him against his conscience.
If a physician should tell me, every thing I had a
xoiud to was good for me, though in truth it was
poison, he abused me ; and he abuses me as much,
that would force me to talce something whether I
will or no.
5. The icing, so long as he is our Icing, may do
with his officers what he pleases ; as the master of
the house may turn away all his servants, and take
whom he please.
6. Tlie king's oath is not security enough for our
property, for he swears to govern according to law.
Now the judges they interpret the law, fmd. what
judges can be made to do we know.
' 7. The king and the parliament now falling out,
are just as when there is foul play offered amongst
gamesters : one snatches, the other's stake ; they
seize what they can of one another*s. It is not to
be asked whether it belongs not to the king to do
this or that : before^ when there was fair play, it
^ RELDENIANA. 75
did ; but now they will do what is most coDTenieot
for their owd safety. If two fall to scufBing, one
tears the other's band^ the other tears his ; when
they were friends they were quiet, and did no snch
thing ; they let one another's bauds alone.
8. The king calling his friends from the parlia-
ment, because he had use of them at Oxford, iaias
if a man should ha?e use of a little piece of wood,
and he runs down into the cellar, and takes the
spigot ; in the mean time, all the beer runs about
the house. When his friends are absent, the king
will be lost.
KNIGHTS' SERVICE.
Knights* service, in earnest, means nothing; for
the lords are bound to wait upon the king when he
goes to war with a foreign enemy, with, it may be,
one man and one horse ; and he that doth not, is to
be rated so much as shall seem good to the next
parliament ; and what will that be ? So it is for a
private man, that holds of a gentleman.
LAND.
1. When men did let their land underfoot, the
tenants would fight for their landlords, so that
vnj they had th«ir retribution ; but now they will
do nothing for them : may be the first, if but a con-
stable bid them, that shall lay the landlord by the
heels ; and therefore it is vanity and folly not to
take the full value.
2. Allodium is a law word contrary to feudum,
and it signifies land that holds of nobody. We have
no snch land in England. It is a true proposition^
all the land in England is held, either immediately
or mediately, of the king.
fS &BLDXNIANA.
LANGUAGE.
1. To a living tongue new words may be added,
but not to a dead toogue, as Latin, Greek, Htm
brew, &c.
2. Latimer is the cormption of Latmer; it signi-
fies be that interprets Latin : and though he inter-
preted French, Spanish, or Italian, he was called the
king's Laimer, that is, the king's interpreter.
3. If you look upon the language spokea in the
Saxon tioie, and the language spoken now, yoD will
find the difference to be just as if a man hsui a cloak
that he wore plain in queen Elizabeth's days, and
since, here has put in a piece of red, and there a
piece of blue, and here a piece of green, and there a
piece of orange tawny. We borrow words from the
French, Italian,Latin,;as every pedantic man pleases.
4. We have more words than notions ; half a
a^dozen words for the same thing : sometimes we
put a new signification to an old word, as when we
call a piece a gun. The word gun was in use in
England for an engine to cast a thing from a man,
long before there was any gunpowder found out.
5. Words roust be fitted to a man's mouth. It was
well said of the fellow that was to make a apeecli
for my l^rd mayor, he desired to take measure of
his lordship's mouth.
LAW,
1. A man may plead not guilty, and yet tell no
lie ; for by the law no man is bound to aeense- him-
sdf 1 so that when I say, notguUiff^ the meaning is,
as if I should say by way of paraphrase, I am not so
guilty as ta tell you ; if you will bring me to a trial.
SELDENIANA* 77
imd have me punished for this yon lay toiay charge,
prove k agaiust me.
2. Ignorance of the law excuses no man ; not
that all men know the law, but because it is an ex-
cuse every man will plead, and no man can tell how
to confute him.
3. The king of Spain was outlawed in WestmTu-
ater-hall, I being of counsel against him : a mer-
chant had recovered costs against him in a suit,
which because he could not get, we advised to have
him outlawed for not appearing, and so he was :
as soon as Gondimer heard that, he presently sent
the money, by reason, if his master had been out-
lawed, he could not have the benefit of the law ;
which would have been very prejudicial, there being
then many suits depending betwixt the king of
Spain atid our English merchants.
4. Every law is a contract between the king and
the people, and therefore to be kept. A hundred
men may owe me a hundred pounds, as well as
' any one man, and shall they not pay me because
they are stronger than I ? Object, O, but they
lose all if they keep that law. Anno, Let them look
to the making of their bargain. If I sell my lands,
' and when I have done, one comes and tells me, I
have nothing else to keep me ; I, and my wife, and
children, must starve, if I pan with my land — must
I not, therefore, let them have my land that have
bought it and paid for it ?
&• T*he parliament may declare law, as well as
any other inferior court may, viz, the king's bench.
Id that or this particular case, the king's bench will
' declare unto you what the law is ; but that binds
nobody whom the case concerns t so the highest
78 SELDBNIANA.
court) the parliament, may do, but not declare law ;
that Uy make law that was never heard of before.
LAW OF NATURE.
I cannot fancy to myself what the law of nature
means, bat the law of God : how should I know I
ought not to steal, I ought not to commit adaltery,
unless somebody had told me so<? surely it is be-
cause I have been told so : it is not because I think
I ought not to do them, nor because you think I
ought not ; if so, our minds might change. Whence
then comes the restraint? from a higher power;
nothing else can bind. I cannot bind myself, for I
may untie myself again ; nor an equal cannot bind
me, for we may untie one another. It mnst be a
superior power, even God Almighty ! If two of us
make a bargain, why should either of us stand to it ?
what need you care what you say, or what need I
care what I say? certainly, because there is some-
thing about me that tells m^ fides est servaitda;
and if we after alter our minds, and make a new
bargain, there is fides servanda there too.
LEARNING.
1. No man is the wiser for his learning : it may
administer matter to work in, or objects to work
npoa ; but wit and wisdom are bom with a man.
2. Most men*s learning is nothing but history
duly taken up. If I quote Thomas Aquinas for some
tenet, and believe it, because the schoolmen say
so, that is but history. Few men make themselves
masters of the things they write or speak.
3. The Jesuits and the lawyers of France, and
SELDBNIANA. 79
tHe Low Countrymen, have engrassed all learning :
the rest of the world make nothing hot Immilies.
4. It is observable, that in Athens, where the
arts flourished, they were governed by a democracy :
learning made them think themselves as wise as -any
body, and they would govern as well as others ; and
they spake, as it were by way of contempt, that in
tlie east and in the north they had kings ; and why ?
because the most, part of them followed their busi«
oess ; and if some one man had made himself wiser
than the rest, he governed them, and they willingly
submitted themselves to him. Aristotle makes the
observation. And as in Athens the philosophers
made the people knowing, and therefore they,
thought them.Melves wise enough to govern ; so does
preaching with us, and that makes us affect a de*
Hiocracy : for upon these two grounds we all would
be .governors ; either because we think ourselves as
wise as the best, or because we think ourselves the
elect, and have the spirit, and the rest a company
of reprobates that belong to the devil.
LECTURERS.
1. Lecturers do in a parish church what the
liriars did heretofore, get away not only the affec-
tions, bnt the bounty, that should be bestowed upon
the minister.
2. Lecturers get a great deal of money, because
they preach the people tame, as a man watches a
hawk ; and then they do what they list with them.
3. The.lectures in Blackfriars, performed by offi-
cers of the army, tradesmen, and ministers, is as it'
a great lord should make a feast, and he would have
80 tXLnENlANA.
his cook dress one dish^ and his coachman another^
his porter a third, &c.
LIBELS.
Though some may make slight of libels, yet yon
may see by them how the wind sits : as take a straw,
and throw it ap into the air, yon shall see by that
which way the wind is, which yoa shaH not do by
easting up a stone : more solid things do not show
the complexion of the times so well as ballads and
Ubels.
LITURGY.
1. There is no church without a liturgy, nor in-
deed can there be conveniently, as there is no school
without a grammar. One scholar may be taught
otherwise upon the stock of his acumen, but not a
whole school t one or two that are piously dis-
posed, may serve themselves their own way, but
hardly a whole nation.
2. To know what was generally believed in all
in all ages, the way is to consult the liturgies, not
any private man's writings : as if you would know
how the church of England serves God, go to the
Common Prayer Book, consult not this nor that
man : besides, liturgies never compliment, nor use
high expressions.' The fathers oftcimes speak ora-
toriously.
LORDS IN THE PARLIAMENT.
1.. The lords giving protection is a scorn upon
them : a protection means nothing actively, but pas-
sively i he that is a servant to a parliament man is
SELDtiNlANA. 81
thereby protected. What a scorn is it to a pefson of
honour to pnt his hand to two lies at once, that
snch a man is my servant^ and employed by me,
when haply he never saw the man in his llfe^ nor
before never heard of him !
2. llie lords' protesting is foolish : to protest is
properly to save to a man's self some right ; but to
protest as the lords protest, when they themselves
are involved, it is no more than if I should go into
Smithfield, and sell my horse, and take the money ;
and yet when I have your money, and yon my horse,
I should protest this horse is mine, because I love
the horse, or I do not Itnow why I do protest, be-
cause my opinion is contrary to the rest. Ridiculous,
when they say the bishops did anciently protest ! it
was only dissenting, and that in the case of the
pope.
LORDS BEFORE THE PARLIAMENT.
1. Great lords, by reason of their flatterers, are
the first that know their own virtues, and the last
that know their own vices : some of them are
ashamed upwards, because their ancestors were too
great; others are ashamed downwards, because
they were too little.
2. The prior of St. John of Jerusalem is sdd to
toe primus baro Anglkg, the first baron of England^
because being last of the spiritual barons, he chose
to be first of the temporal : be was a kind of an ot*
ter, a knight half spiritual, and half tempOr^.
3. Quest, Whether is every baron a baron of some
plaioe ? Afuw, It is aooording to his patent : of late
years they have been made barons of some plaoe8>
E 2
82 aSLDSNIANA.
bnt ancieutlfDot ; called oolf by their sornamey or
the sarDameof some fouiily into which they have
been married.
4. The making of new lords lessens all the rest.
It is ill the business of lords, as it was with St. Nk
£holas's image : the countryman, you know, conld
not find in his heart to adore the new image, made
of his own plum-tree, though he had formerly wor-
shipped the old one. The lords that are ancient we
lionour, because we know not whence they come ;
bnt the new ones we slight, because we know their
beginning.
5. For the Irish lords to take upon them here ia
England, is as if the cook in the fair should cone to
my lady Kent's kitchen, and take upon him to roast
the meat there, because he is a cook in another
place.
MARRIAGE.
' 1. Of all actions of a man's life, his marriage does
least concern other people ; yet of all actions of our
life it is Biost meddled with by other people.
' 2. Marriage is nothing but a civil contract : it is
true, it is an ordinance of God : so is every other
contract : God commands me to keep it when I have
made it.
3. Marriage ia a desperate thing. The frogs in
ifisop were extreme wise ; they had a great mind to
•ome water, but they would not leap into the well^
because they could not get out again.
'4; We single out particulars, and apply God's
providence to them : thus when two are married
9fid have undone one another, they cry, *' It was
8SLDBN1ANA. 83
Qod*a proridenoe we should come together/'— when
God's providence does equally coocar to every thing,
MARRIAGE OF COUSIN- GERMAN 8.
Some men forbear to marry eonsHi-germans out
of this kind of scruple of conscience : because, it
was nnlawfal before th^ reformation^ and is still in
the church of J^me ; and so by reason their grand*
father, or their great grandfather did not do it,
upon that old score they think they ought not to do
U ; as some men forbear flesh upon Friday, not re-
fleeting upon the .statute, which with us makes it
unlawful ; but out of an old score, because the church
of Rome forbids it, and their forefathers always for*
.|>ore flesh upon that day. Others forbear it out of a
natural consideration ; because it is observed > for
example, in beasts, if two couple of a near kind, the
breed proves not so good ; the same. obaeiTattoa
they make in plants and tree^ which degenerate be-
ing grafted upon the same stock ; and it is also far**
ther observed, those matches between connn-ger*
mans seldom prove fortunate ; but for the lawful-
ness there is no colour but cousin 'germans in Eng-
land may marry, both by the law of God and man :
for with us we have reduced all the degrees of mar-
nage to those in the Levitical law, and it is plain
there is nothing against it. As for that that is said^
oonsin-germans once removed may not marry ; and,
therefore, being a farther degree may not, it is pre*
sumed a nearer should not— no man can tell what it
means.
MEASURE OF THINGS.
1. We measure from ourselves, and as things are
84 mcDBinAitA,
for ovr use and parpote, so we approfe tbem.
Bring a pear to .the table that Is rotten, we cry it
down, it U naught : but bring a medlar that is rot-
ten, and it Is a inething ; and yet I'll warraot yon
ttte pear thinks as well of itself as the medlar does.
2. We measnre the ezoeUeney of other men by
some excellency we conceive to be in onrselvesj*—
Nash, a poet, poor enough, as poets used to be,
seeing an alderman with his gold chain, npon his
great horse, by wiqf of scorn said to one of his eom-
panions, ** Do yon see yon fellow, how goodly, how
big he loolcs? Why that fellow cannot make a
blank verse."
3. Nay, we measure the goodness of God from
ourselves ; we measure his goodness, bis justice,
his wisdom, by something we call just, good, or
wise in ourselves; and in so doing, we judge pro-
portionably to tlie country fellow in the play, who
said, if he were a king, he would live like a lord,
and have peas and bacon every day, and a whip
that cried slash.
DIFFERENCE OF MEN.
The difference of men Is very great ; yon would
scarce think them to be of the same species, and yet
it consi>ts more in the affection than in the intel-
lect. For as in the strength of body, two^men shalf
be of an equal strength, yet one shall appear stronger
than the other, because he exercises, and pnts out
his strength ; the other will not stir nor strain
himself; — so it is in the strength of the brain ; the
one endeavours, and strains, and labours^ and stu-
dies ; the other sits still, and is Idle, and takes no
SfiliDBNlANA. 85
paiiis, ud thtrsiore he appears so much the in*
ferior.
MINISTER DIVINE.
1. Tbe impositioD of hands upon the mioister^
when ail ia done, will be nothing but a designation
of a person to this or that office, or employment ia
the chnrch* It is a ridiculous phrase, that of the
canonists, con/erre '4frdine8 ; it is, ctn^iare aUguem
in ordinem, to make a man one of ns, one of our
number, one of our order. So Cicero would under«
stand what I said, it being a phrase borrowed from
the Latin, and to be understood proporti6nably to
what was amongst them.
2. Those words you now^use in making a minis*
ter, '* receive the Holy Ghost," were used amongst
the Jews in making of a lawyer : from thenee we
have them, which i^ a villanons key to something ;
•8 if yon would have some other kind of prefatnre
than a mayoralty, and yet keep the same eeremony
that was used in making the mayor.
3. A priest has no such thing as an indelible cha-^
neter: what difference do you find betwixt him
and another man after ordiuation ? Only he is
made a priest, as I said, by designation ; as a law-
yer is called to the bar, then made a seijeant. AU
men that would get power over others, make them-
selves as unlike them as they can ; upon the same
ground, the priests made themselves unlike the
laity.
4. A minister when he is made is materia prima^
apt for any form the state will put upon him, but of
himself he can do nothing. Like a doctor of law
86 8BLDBNIANA.
Ill the university, he hath a great deal of law in
him^ bat cannot nse it till he be made somebody'fl
chancellor; or like a physician, before he be re-
ceived into a house, he can give nobody physic ; in-
deed, after the master of the house hath given him
charge of his servants, then he may : or lilce a suf-
fragan, that could do. nothing bat give orders, and
yet he was no bishop.
5. A minister should preach according to the ar-
ticles of religion established in the chorch where he
is. To be a civil lawyer, let a man read Justinian,
and the body of the law, to confirm his brain to that
way ; but when he comes to practise, be must make
use of it so far as it concerns the law received in his
own counti^. To be a physician, let a man read
Galen and Hippocrates ; but when he practises, he
must apply his medicines according to the temper
of those men's bodies with whom he lives, and have
respect to the heat and cold of climes ; otherwise,
that which in Pergamus, where Galen lived, was
physic, in our cold climate maybe poison. Soto
be a divine, let him read the whole body of di«.
vinity, the fathers and the schoolmen ; but when he
comes to practise, he must use it, and apply it ac-
cording to those grounds and articles of religion
that are established in the church, and this with
sense.
6. There be four things a minister should be at;
the conscionary part, ecclesiastical story, school di-
vinity, and the casuists.
I. In the conscionary part he must read all the
chief fathers^ both Latin and Greek, wholly: St.
Austin, St. Ambrose, St. Chrysdstom, both the
Gregories, &c. Tertullian, Clemens Alezandrl-
SELOENIANA. 37
tms, and Epiphanias ; which last have more learn-
ing in them than all the rest, and writ freely.
II. For ecclesiastical stoi7, let hiija read Baronins,
"With the Magdeborgenses, and be his own judge ;
the one being extremely for the Papists, the other
extremely against them.
III. For school divinity, let him get Jayellns's
edition of Scotns or Mayco, where there be qnotations
that direct you to every schoolman, where such and
aach questions are handled. WUhoat school divi-»
Dtty, a divine Icnows nothing logically, nor will be
able to satisfy a rational man out of the pulpit.
IV. The study of the casuists must follow the
atiidy of theschoolmen, because the division of their
cases is according to their divinity ; otherwise he
that begins with them will know little ; as he that be*
gins with the study of the reports and cases in the
4»mmon law, will thereby know little of the law.
Casuists may be of admirable use, if discreetly dealt,
with, thongh among them you shall have many
leaves together very impertinent. A case well de**
dded would stick by a man ;' they would remember
it whether they will or no $ whereas, a quaint po-
sition dieth in the birth. The main thing is to
know where to search ; for talk what they will of
vast memories, no man will presume upon bis own
memory for any thing he means to write or speak in
public
7," Go and teach all nations.'^ This was said
to all Christians that then were, before the distinc<«
tiou of clergy and laity : there have been since men
designed to preach only by the state, as some men
ttfe designed to study the law^ others to study phy-
88 SBLDBNIANA.
•le. When the Itord's Supper was institated, there
were none present but the disciples; shall none
then bat miuisters receive ?
8. There is all the reason ypn should believe jonr
mimater, unless you have studied divinity as well as
he, or more than he. ,
9. It is a foolish thing to say ministers must not
meddle with secular matters, because his own pro-
fession will take up the whole man : may he not
eat, or drink, or walk, or learn to sing ? The mean*
ing of that is, he must seriously attend his calling;
10. Ministers with the Papists, that is, their
priests, have much respect; with the Puritans,
they have much ; and that upon the sameground^-
they pretend both of them to come immediately
from Christ ; but with the Protestants, they have
very little ; the reason whereof is, in the beginning
of the reformation, they were glad to get such to
take livings as they could procure by any invitations,
things of pitiful condition. The nobility and gentry
would not suffer their sons or kindred to meddle
with the church, and therefore at this day, when
they see a parson, they think him to be such a thing
still, and there they will keep him, and use him ac-
cordingly : if he be a gentleman,' that is singled out,'
and he is used the-more respectfully.
1 1. The protestant minister is least regarded, ap-
pears by the old story of the keeper of the clink. He
had priests of sevend sorts sent unto him : as they
came in, he asked them who they were. ** Who are
you ?" to the first. " I am a priest of the church of
R(Hne." '' You are welcome,*' quoth the keeper;
*Hhere are those will take care of yon." '^And whoare
8S1.DEN1AK4* 89
yoa?" *' A sUenced mioisler/' *' You are welcome
too s I shall fare the better for you.*' ** And whoare
yOQ ? " ''A minister of the chnrch of Eugland." " O
God help me," qaoth the keeper, *' I shall get no-
thing by yon, I am snre '; you may lie and starve,
and rot, before any body will look after yon."
12. Methinks it is an ignorant thing for a church-
man to call himself the minister of Christ, because
St. Paul, or the apostles, called themselves so. If
one of them had a voice from heaven, as St. Pauk
had, I will grant he is a minister of Christ, I will
call him so too. . Must they take upon them as the
apostles did ? Can they do as the apostles could ?
The apostles had a mark to be known by, spake
tongues, cured diseases, trod upon serpents, &c
Can they do this ? If a gentleman tells me he viriU
send bis man to tne, and I did not know his man,
but he gave me this mark to know him by, he should
bring in his hand a rich jewel ; if a fellow came to
me with a pebble-stone, had I any reason to believe
he was the gentleman's vxan ?
MONEV.
1. Money makes a man laugh. A blind fiddler
playing to a company, and playing but scurvily, the
company laughed at him. His boy that led him,
perceiving it, cried, '' Father, let us be gone, they do
nothing but laugh at you." '* Hold thy peace, boy/'
said the fiddler, ,'' we shall have their money pre«
sently, and then we will laugh at them."
2. Euclid was beaten in Boccjdine,* for teaching
• See the Ragguaglia di Pammno*
9<^ SELDBNIANA,
hiM scholars a mathematical figure in his school,
whereby he showed, th'at all the lives both of princes
and private men tended to one centre, con gerUi^
lezMa, handsomely to get money out of other aien's
pockets, and it into their own.
3. The pope used heretofore to send the princes
of Christendom to fight against the Turk ; bnt
prince and pope finely juggled together ; the monies
were raised, and some men went out to the holy
war ; but commonly after they had got the money^
the Turk was pretty quiet, and the prince and the
pope shared it between th^m.
4. In all times, the princes in England have done
something illegal to get money ; but then came a
parliament, and all was well ; the people aud the
prince kissed and were friends, and so things were
quiet for a while : afterwards, there was another
trick found out to get money, and after they had
got it, another parliament was called to sefall
right, &c. But now they have so outrun the con-
sta;)le • • • • •
MORAL HONESTY.
They that cry down moral honesty, cry down
that which is a great part of religion — my duty to-
wards God, and my duty towards man. What care
I to see a man ruu after a sermon, if he cozen and
cheat as soon as he comes home? On> the other
side, morality must not be without religion ; for if
so, it may change, as I see convenience. Religion
must govern it. He that has not religion to govern
his morality, is not a dram better than my mastiff
dog ; so long as you stroke him and please him, and
8BI,D£NIANil. 91
'do not pinch hini, he will play with you as finely as
may be ; he is a very good moral mastiff: but if you
hurt him^ he will fly in your face, and tear out your
throat.
MORTGAGE.
In case I receive a thousand pounds, and mort-
gage as much land as is worth two thousand to yOu,
if I do not pay the money at such a day, I fsdl-^^
whether you may ta1(e my laud and keep it in point
of conscience ? Anaw» If you had iny lands as secu-
rity only for your money, then you are not to keep
it ; hut if we bargained so, that if I did not repay
your one thousand pounds, my laud should go for it,
be it what it will, no doubt you may with a safe
conscience keep it ; for in these things all the obli-
gation is aervarefldem,
I
NUMBER.
• * »
All those mysterious things they observe in num-
bers, come to nothing, upon this very ground; be-
cause number in itself is nothing, has not to do
with nature, but is merely of human imposition; a
mere sound : for example, when I cry one o'clock,
two o'clock, three o'clock, that is but man's division
of time ; the time itself goes on, and it had been
all one in nature if those hours had been called nine,
ten, and eleven. So when they say the seventh son
is fortunate, it means nothing; for if you count
from the seventh backwards, then the first is the
, seventh: why is not he likewise fortunate ?
^2 8BM>ENIAIfA.
OATHS.
1. Swearing was another thiug with the Jews
than with us, becaase they might not pronounce the
name of the Lord Jehovah.
2. There is no oath scarcely, but we swear to
things we are ignorant of. For example, the oath
of supremacy ; how many ktaow how the king is
king ? What are his right and prerogative ? So
how many know what are the privileges of the par-
liament, and the liberty of the subject, when they
take the protestation ? But the meaning is, they
will defend them when they know them : as if I
should swear I would take part with all that wear
red ribbons in their hats — it may be I do not know
which colour is red--~bnt when I do know, and. see a
red ribbon in a man's hat, then will I take his
part.
3. I cannot conceive how an oath is imposed
where there is a parity, viz, in the house of com-
mons, they are all pares inter ae; only one brings
paper, and shows it the rest, they look upon it, and
in their own sense take it. Now they are but puree
to me, who am none of the house, for I do not ac-
knowledge myself their subject ; if I did, then
no question, I was bound by an oath of their im-
posing. It is to me but reading a paper in their
own sense.
4. There is a great difference between an assertory
oath, and a promissory oath. An assertory oath is
made to a man before God, and I must swear so, as
man may know what I mean : but a promisory oath
is juade to God only^ and I am sure he knows my
nieaniug. £fo in the new oath it runs, << Whereas^ I
believe in ipy conscience, &c. I will assist thns and
thus." lliat *' whereas," gives me an outioose ; for ii
I do not believe so, for anght I know, I swear not at all.
5. In a promissory oath, the mind I am in is a
good interpretation ; for if there be enough hap-
pened to change my mind, T do not tcnowwhyi
shoald not. If I promise to go to Oxford to.
morrow, and mean it when 1 say it, and afterwards
it appears to me that it will be my undoing, will
you say I have broke my promise if I stay at home ?
Certainly, T must not go.
6. The Jews had this way with them concerning
a promissory oath or vow : if one of them had vowed
a vow, which afterwards appeared to him to be very
prejudicial, by reason of something he either did not
foresee, or did not think of, when he made his vow ;'
if he made it known to three of his countrymen,
they had power to absolve him, though he could
not al)Solve himself, and that they picked out of
some words in the text. Petjnry bath only to do
with an assertory oath, and no man was punished
for perjury by man's law till queen Elizabeth^s time ;
it was left to God, as a sin against him : the reason
was, because it was so hard a thing to prove a man
perjured. I might misunderstand him, and ha
swears as he thought.
7. When men ask me whether they ma^ take an
oath in their own. sense, it is to me, as if they
should ask whether they may go to such a place
upon their own legs ; I would fain know how they,
can go otherwise.
8. If the ministers that are in sequestered livings
will not take the engagement, threaten to turn
94 8BLDKK1ANA«
them out) and put in the old oneSy and then I will
warraut you thej will quietly take it. A gentleman
having been rambling two or three days, at length
came home, and being in bed with bis wife, would
fain have been at something, that she was nnwilling
to, and instead of complying, fell to chiding him for
bis being abroad so long. " Wiell," says he, *' if yon
will not, call up Sue," (his wife's cbamberm^d).
Upon that she yielded presently.
9. Now oaths are so frequent, they should be
taken like pills, swallowed whole; if yon chew
them, you will find them bitter ; if yon think what
you swear, it will hardly go down.
ORACLES.
Oracles ceased presently after Christ, as soon as
nobody believed them ; just as we have no fortune-
tellers, nor wise men, when nobody cares for them.
Sometimes you have a season fur them, when people
believe them ; and neither of these, I conceive,
wrought by the devil.
OPINION.
1. Opinion and affection extremely differ : I may
affect a woman best, but it does not follow, I mast
think her the handsomest woman in the world. I
love apples best of any fruit ; but it does not follow,
I must think apples to be the best fruit. Opinion is
something wherein I go about to give reason why all
the world should think as I think. Affection is a
thing wherein I look after the pleasing of myself.
2. It was a good fancy of an old Platonic — ^The
gods which are abore men, bad something whereof
SELDENIANA. 9^
man did partake, (an ibtellect linowledge] and the
gods kept on their course quietly: the beasts,
which are below man, bad something whereof man
did partake, (sense and growth) and the beasts lived
quietly iu their way : but man had something in
bim, whereof neither gods nor beasts did partake,
I which gave him all the trouble, and made all the
confusion in the world, and that is opinion.
^ 3. It is a foolish thing for me to be brought off
from an opinion in a thing neither of us know, but
"are led only by some cobweb-stufT, as in such a case
as this, utrum angeli mvicem coUoquantur t If I
forsake my side in such a case, I show myself won-
derful light, or inffnitely complying, or flattering
the other party : but, if I be in a business of nature,
and hold an opinion one way, and some man's ex-
perience has found out the contrary, I may with a
safe reputatiou give up my side.
. 4. It is a vain thing to talk of an heretic ; for a
man. for his heart can think no otherwise than he
does think. In the primitive times, there were many
opinions, nothing scarce but some or other held :
one of these opinions being embraced by some prince,
and received into his kingdom, the rest were con^s
* demned as heresies ; and his religion, which was
^ bat one of the several opinions, first is said to be
orthodox, and so have contiifned ever since the
apostles.
PARITY.
This is the juggling trick of the parity; they would
^ have nobody above them, but they do not tell you
they would have nobody under thenr. ^
9€ SBLDBNIANA.
PARLMlffENT.
1. All are iovolred in a parliameDt. There was
a time wheo all men bad their voice in cboomng
Icuigiits. Aboat Henry tiie Siicth's time they found
the inconvenience ; so one parUamene made a law,
that- only be that bad forty sbiilings per anoam
abould {five his. voice, they under should be ex-
clvded« Tbey made the law who had the voice of
all, as well under forty sbiilings as above ; and tbm
it continues at this day. All consent civilly in a
parliament : women are involved in tlie men, chil*
dren in those of perfect age; those that are nnder
forty shillings a year, in thoee that have forty sbil-
iingaa year ; those of forty shillings, in th6 knights.
2. All things are brought to the parliament, little
to the courts of justice ; just as in a room where
there is a bancjuet presented, if there be persons of
quality there, the people must expect, and stay till
the great ones have done.
3. The parliament flying upon several men, and
then letting them alone, does as a hawk that flies a
covey of partridges, and when she has flovrn them
a great way., grows weary, and takes a tree ; then
the falconer lures her down, and takes her to bis
flst ; on they go again, heireitf up springs another
covey, away goes the hawk, and, as she did before,
takes another tree, &c.
4. Dissenters in parliament may at length come
to a good end, though first there be a great deal of
do, and a great deal of amse, which mad wild folks
make ; just as in a brewing of wrest-beer, there is
a great deal of boaincaa in grinding the malt, aB4
S>M«DBN1ANA. 97
that spoils any »an*s dotbei tliart comes near it •
then it must be mashed; then comes a fellow in
and drinks of the wort, and he is drank ; then they
keep a hnge quarter when they carry it into the
cellar ; and a twelvemonth after it is delicate fine
beer.
5. it mnst necessarily be that our distempers are
worse than they were in the beginning of the par*
liaraent. If a physician comes to a sick man, he
lets him blood, it may be, scarifies him, cups him,
puts him into a great disorder, before he makes him
well : and if he be sent for to cure an ague, and he
finds bis patient hath many diseases, a dropsy, and
a palsy, he applies remedies to them all, which
makes the cure the longer and the dearer : this is
the ease.
6^ The parliament men are as great princes as
any in the world, when whatsoever they please is
privilege of parliament; no man must know the
nnraber of their privileges, and whatsoever they
dislike is breach of privilege. The duke of Venice
is no more than speaker of the house of commons ;
but the senate at Venice are not so much as our
parliament men, nor have they that power over
the people ; who yet exercise the gi'eatest tyranny
that is any where. In plain truth, breach of privi-
lege is only the actual taking away of a member of
the house, the rest are offences against the house :
for example, to take out process agaUnst a parlia-
ment man^ or the like.
7. The pariianvent party, if the law be for them,
they call for the law ; if it be against themt they yhH
go to a parliamentary way ; if no law be for them,
98 8BLDBNIANA.
then fqr law again : like him that first called for
sack to heat him, then small drink to cool his sack,
then sack again to heat his small drink, &c.
8. The parliament party do not play fair play, in
sitting np till two of the clock in the morning, to
vote something they have a mind to : it is like a
crafty gamester that makes the company drunk,
then pheats them of their money : young men and
infirm men, go away ; besides, a man is not there
to persuade- other men to be of his mind, but to
speak his own heart ; and if it be liked, so; If not,
there is an end.
PARSON.
1. Though we write parson dilferratly, yet it is
but person ; that is, the individual person set apart
for the service of such a church, and it is in Latin
persofiOf and personatua is a personage. Indeed,
with the canon lawyers, peraonatus is any dignity
or preferment in the church.
2. There never was a merry world since the
fairies left dancing, and the parson left conjuring :
the opinion of the latter kiept thieves in awe, and
did as much good in a country as a justice of peace.
PATIENCE.
Patience is the chlefest fruit of study. A man
that strives to make himself a different thing from
other men by much reading, gains this chiefest gbod,
that in all fortunes he hath something to eiitertun
and comfort himself withal.
seldeniana; 99
PEACE. '
1. King James was pictured going easily down
a pair of stairs, and upon every step there was writ-
teuy peace, peace, peace. The wisest way for men
in these times is to say nothing.
2. When a country wench cannot .get her butter
to come, she says, the witch is in her churn. We
have been churning for peace a great while, and it
will DOt come : sure the witch is in it.
5. Though we had peace, yet it will be a great
while ere things be settled : though the wind lie,
yet after a storm the sea will work a great while.
PENANCE.
Penance is only the punishment inflicted — ^not
penitence, which is the right word. A man comes
not to do penance^ because he repents him of his
sin — ^but because he is compelled to it : he curses
him, and could Icill him that sends him thither.
The old canons wisely enjoined three years' penance
— lometimes more ; because, in that time, a man
got a habit of virtue, and so committed that sin no
more, for which he did penance.
PEOPLE.
1. There is not any thing in the world more
abused than this sentence, Saluspopuli suprema lt»
estoi for we apply it, as if we ought to forsake the
known law, when it may be most for the advantage
of the people, when it means no such thing. For,
100 8BLDENIANA.
first, it is not Salus populi tuprema lex est, bat esto,
it being one of the laws of the Twelve Tables ; and
after divers laws made, some for panishment, some
for reward, then follows this, Salus popuU suprema
lex estoi that is, in all the laws you make, have a
special eye to the good of the people ; and then what
does this concern the way they now go ?
2. O^ection. He that malces one, is greater than
he that is made ; the people make the king, ergOj
&c. Answer, This does not hold ; for if I have one
thousand poands per annum, and give it to yon, and
leave myself never a penny, I made yon ; bat when
you have my land, you are greater than I. The ^
parish makes the constable, and when the constable
is made, he governs the parish. The answer to all
these doubts is. Have you agreed so ? If yon have,
then It most remain till you have altered it.
PLEASURE.
1 . Pleasure is nothing else but the intermission
of pain, the enjoying of something I am in great
trouble for till I have it.
2. It is a wrong way to proportion other men's
pleasures to ourselves: it is like a child's using a
little bird, " O poor bird, thou shalt sleep with me ;"
so lays it in his bosom, and stifles it with his hot
breath : the bird had rather be in the cold air.
And yet, too, it is the inost pleasing flattery, to like
what other men like.
3. It IS most undoaMedly tme, that all men are
equally given to their pteasnres : only thus, one man's
pleasure lies one way, and another's another. Plea*
sures are all alike, simply eonsiderad in theASdves :
8ELDENIANA. 101
he that hunts, or he that governs the common-
wealth—- they both please themselves alike; onl^
we commend that, whereby we durselves receive
some benefit ; as if a man place his delight in things
that tend to the common good. He that takes plea-
sure to hear sermons, enjoys himiielf as much as he
that hears plays ; and could he that loves plays en-
deavour to love sermons, possibly he might bring
himself to it as well as to any other pleasure : at first,
it may seem harsh and tedious ; but afterwards, it
would be pleasing and delightful. So it falls out in
that, which is the great pleasure of some men — ^to-
bacco ; at first they could not abide it, and now they
cannot be without it.
4. Whilst you are upon earth, enjoy the good
things that are here, (to that end were they given)
and be not melancholy, and wish yourself in heaven.
If a king should give you the keeping of a castle,
with all things belonging to it, orchards, gardens,
&c. and bid you use them ; withal promise you that
after twenty years to remove you to the court, and
to make you a privy counsellor : if you should neg-
lect your castle, and refuse to eat of thoee fruits,
and sit down, and whine, and wish you were a privy
counsellor, do you think the king would be pleased
with you ?
b. Pleasures of meat, drink, clothes, &c. are for-
bidden those that know not how to use them, just
as nurses cry pah ! when they see a knife in a child's
hand : they will never say any thing to a man.
102 SELDENIAHA.
' 1
\
PHILOSOPHY.
When men comfort themselves with philosophy,
it is not. becatise they have got two or three sen-
tences, bat because they have digested those sen-
tences, and made them their own : so, npon the
matter, philosophy is nothing but discretion.
POETRY.
1. Ovid was not only a fine poet, but, as a man
may speals, a great canon lawyer, as appears in his
Fasti, where we have more of the festivals of the old
Romans than any where else : it is pity the rest are
lost.
2. There is no reason plays should be in verse,
either in blank or rhyme ; only the poet has to say
for himself, that he makes something like that which
somebody made before him. The old poets had no
other reason but this — their verse was sung to mu-
sic ; otherwise it had been a senseless thing to have
fettered up themselves.
3k I never converted but two ; the one was Mr.
Crashaw, from writing against plays, by teUing him
a way how to understand that place, of putting on
women's apparel, which has nothing to do in the
business ; as neither has it, that the fathers speak
against plays in their time, with reason enough ;
for they had real idolatries mixed with their plays,
having three altars perpetually upon the stage.
The other was a doctor of divinity, from preaching
against painting, which simpjy in itself is no more
•\
8ELDENIANA*, 103
burtfdl tlian putting on my clothes, or doing any
thing to make myself like other folks, that I may
not be odious nor offensive to the company : indeed
if I do it with an ill intention, it alters the case ; so
if I put on my gloves with an intention to do misr
chief, I am a villain.
4. It is a fine thing for children to learn to make
verse ; but when they come to be men they must
speak like other men, or else they will be laughed
at. It is ridiculous to speak, or write, or preach in
verse. As it is good to learn to dance ; a man may
learn his leg, learn to go handsomely; biit it is
ridiculous for him to dance when he should go.
5. It is ridiculous for a lord to print verses : it is
well enough to make them to please himself, but
to make them public is foolish. If a man, in a pri-
vate chamber, twirls bis band-strings, or j>lays with
a rash to please himself, it is well enough ; but if
he should go into Fleet-street, and sit upon a stall,
and twirl a band- string, or play with a rush, thea
all the boys in the street would laugh at him.
6. Verse proves nothing but the quantity of sylla-
bles ; they are not meant for logic.
POPE.
1. A pope's bull and a pope's brief differ very
much; as with us, the great seal and the privy
teal : the bull being the highest authority the king •
can give — ^the brief is of less : the bull has a leaden
seal upon silk, hanging upon the instrument ; the
brief has wb anmtlo pUcatqris upon the side.
* 5ic, but qu. Pope?
2. He was a wise pope^ that^ when oae that vied
to be metty with him, before he was 8d?aBce«i to
the popedom, refraiaed afterwards to come at him,
presnming be 'was busy in governiog the Christian
world: the poptf sends for Irim-^btds him come
again ; " And," says he, ** we will be merry as we
were before, fof thon iittltT thidEest what a little
foolery governs the whole world."
j^. The pope in sending relics to princes, does as
wenches do by their wasseis at New-year's^tide ;
they present yon with a cap, and yoa must drink of
a slabby staff; biit thfe meaning is, yoa must gire
them monies, tea times more than it is worth.
4. The pope Is infsdHUe, where he hath power to
cotamand, that is, where he roast be ol)eyed ; so is
every snpreme power and prince : they that stretch
his infallibility farther, do, they Isnow not what.
5. When a Protestant and a Papist dispute, they
talk liice two madflien, iKcanse tiiey do not agree
Upon their principles : the one way is,* to destroy
the pope's power ; for if he hath power to. command
me, it is not my alleging reasons to the contrary,
can keep me from obeying. For example, if a con-
stable command me to wear a green suit to-morrow,
and has power to make me, it is not my alleging a
hundred reasons of the folly of it can excnse me
from doing it.
6. There was a time when the pope had power
here in England, and there was exoeUNmt use made
of it ; for it was only to serve tnms, as might be
Manifested oat of the records of the kingdom, which
divines know little of. If the k^ did not like «rhat
the pope wonld have, he would forbid the pope*s
legate to land npOn his ground : so that the power
ilBLDENIANA. 105
WM trnly then in the king, though raifered in the
pope. Bat now the temporal and the spiritual
power (spiritual so called, because ordained to a
spiritual end) spring both from one fountain, they
are lilie to twist that.
7. The Protestants in France bear office in the
state, because, though their religion be different,
yet they acknowledge no other king but the king of
, France. The Papists in England they must have a
king of their own — a pope, that must do something
in our kingdom ; therefore, there is no reason they
should enjoy the same prmleges.
B. Amsterdam admits of all religions but Papists,
and it is upon the same account. The Papists,
wherever they live, have another king at Rome ; all
other religions are subject to the present state, and
have no prince elsewhere.
9. The Papists call ottr religion a parliamentary
religion ; but ther6 was once, I am sure^ a parlia-
mentary pope. Pope Urban was made pope in Eng-
land by act of parliament, against pope Clement :
the act is not in the book of statutes, either because
he that compiled the book^ would not have the
name of the pope there, or else he would not let it
appear that they meddled with any such thing ; but
it is upon the rolls.
10. When our clergy preach against the pope, and
the church of Rome, thef preach against themselves ;
and crying down their pride, their power, and their
riches, have made themselves ^oor and con tern pti«
ble enough : they dedicate' first to please their
prince, not considering what would follow: just
as if a man were to go a journey, and seeing at
lui tot setting out the way clean and fur, ventures
f2
196 8BLl>BNIANAk
forth in his slippers, not considering the dirt and
the slonghs are a little farther off, or how suddenly
the weather may change.
• 1. The demanding a noble, for a dead body pass-
ing through a town, came from hence in time of
popery : they canied the dead body into the church,
wliere the priest said dirges ; and twenty dit*ge8 at
fourpence a piece comes to a noble : but now it is
forbidden by an order from my lord marshal ^ the
heralds carry his warrant about them.
2. We charge the prelatical clergy with popery to
maiie them odious, though we Icnow they are guilty
of no such thing: just as heretofore they caUed
images Mammets, and the adoration of images
Mammettry; that is, Mahomet and Mahometry,
odious names, when ail the world icnows tlie Taris
are forbidden images by their religion.
FOWSR. STATE.
1. There is no stretching of power : It is a good
rule— Eat within your stomach ; act within your
commission.
' 2. They thaf goreni most mvike least noise.
You see when they row in a barge, th^ that do
drudgery work, slash, and puff, and sweat ; but he
that gorems, sits quietly at the stem, and scarcely
is seen to stir.
3. Syllables govern the world.
4. Att power is tf God, means no more than
/idei est servanda. When 8t. Paid said this, the peo-
SIODENIANA. 107
p|e had made Nero emperor. They agree, he to
cammaody they to obey $ theo God comes la, and
casts a hook upon Uiem» ke^ pour faiih: then
comes in, all power is of God, Never king dropped
out of the clouds. God did not make a new empe-
ror, as the king makes a justice of peace.
5. Christ himself was a great observer of the
civil power, and did many things only justifiable,
because the state rei^uired it, which were things
merely temporary for the time that state stood.
But divines make nee of them to gain power to
themselves ; as for example, that of die ecclesiee^
tell the church : there was then a Sanhedrim, u
court to tell it to $ and therefore, they would have
it so now.
6. Divines ought to do no more than what the
state permits : before the state became Christian^
they made their own laws ; and those that did uqt
observe them, they excommunicated, (naughty men)
they suffered them to come no more amongst them ;
but if they would come amongst them, how cx>uld
they hinder them ? By what law ? By what power ?
They were still silbject to the state, which was hea-
then. Nothing better expresses the condition of
Christians in those times, than one of the meet-
ings you have in London, of men of the same
country, of Sussex meu, or Bedfordshire men ; they
appoint their meeting, and they agree, and make
laws amongst themselves ; (He that it not there shall
pay double^ /jfc.J and if any one misbehave himself,
they shut him out of their* company ; but can they
recover a forfeiture made concerning their meeting
by any law ? Have they any power to compel one
to pay ? But afterwards, when the state became
108 SBLDENIANA.
Christian, all the power was in them, and they
gave the church as much or as little as they pleased,
and took away when they pleased, and added what
they pleased.
7. The chnrch is not only subject to the cinl
power with us that are protestants,'but also in
Spain ; if the church does excommunicate a man
for what it should not, the civil power will take him
out of their hands : so in France, the bishop of An«
giers altered something in the breviary ; they com-
plained to the parliament at Paris, that made him
alter it again, with a comme abuse,
8. The parliament of England has no arbitrary
power in point of judicature, but in point of making
law only.
9. If the prince be servus naturd, of a servile base
spirit, and the subjects liberi, free and ingenuous,
ofttimes they depose their prince, and govern
themselves : on the contrary, if the people be servi
naturd, and some one amongst them of a free and
ingenuous spirit, he makes himself king of the rest ;
and this is the cause of all changes in the state ;
commonwealths into monarchies, and monarchies
into commonwealths. .
10. In a troubled state we must do as in foul
weather upon the Thames ; not think to cut directly
through, so the boat may be quickly full of water;
but rise and fall as the waves do, give as much as
conveniently we can.
PRAYER.
1 . If I were a minister, I should ^hink myself
idost in my office, reading of prayers, and dispensing
SELDENIANA. ' 109
the sacrtments : and it is ill done to pat one to offi-
ciate ID the church, whose person is contemptible
oat of it. Shoald a great lady, that was invited to
be a gossip, in her place send her kitchen maid, it
ivould be ill taken ; y^t she is a woman as well as
she : ]e( her send her woman at least.
2. You thaUprayy is the right way ; because, aq-
cordtng as the church is seitled, no man may make
a prayer in public of his own head.
3. It is not the original Common Prayer Book.
Why, show me an original Bible, or au original
Magna Charta.
4. Admit the preacher prays by the spirit, yet that
▼ery prayer is common prayer to the people : they
are tied as much to his words, as in saying, Al-
mighiy and most merci/kti Father, Is it then unlaw-
ful in the minister, but not unlawful in the people ?
5. There were some mathematicians, that could
with one fetch of their pen make an exact circle,
and with the next touch point out the centre : is it
therefore reasonable to banish all use of the com-
passes ? Set forms are a pair of compasses.
6. God hath given gifts unto men. General texts
prove nothing: let him show me John,. William,
or Thomas in the text, and then I will believe him.
If a man hath a voluble tongue, we say, he hath the
gift of prayer : his gift is to pray long, that 1 see ;
bat does he pray better ?
7. We take care what we speak to men, but to
God we may say any thing.
8. The people must not think a thought towards
God, but as their pastors will put it into their
mouths : they will make right sheep of us.
9. The English priests would do that in English
110 S£LPENIANA.
which the Romish do in Latin--4{eep the people.in
Ignorance ; but some of the people outdo tbem at
their own game.
10 Prayer should be short, without giving God
Almighty reasons why he should grant this op
that : he knows best what is good for u&. If yaav
boy should ask yon a suit of clothes, and give you
reasons, (otherwise he cannot wait upon yon, he
cannot go abroad but he will discredit you) would
you endure it ? You know it better than he : let
him ask a suit of clothes. <
11. If a servant that has been fed with good beef,
goes into that part of England where salmon^ is
plenty, at first he is pleased with his salmon, and
despises his beef; but after he has been there awhile,
he grows weary of his salmon, and wifihes for his
good beef again. We have awhile been much taken
with this praying by the spirit, but in time we may
grow weary of it, and wish for our Common Prayer.
12. It is hoped we may be cared of our extempo-
rary prayers the same way the grocer's boy h cured
of his eating plums — ^when we have had our belly
full of them.
PREACH ING.
1. Notliiug is more mistaken than that speedi.
Preach the Gospel; for it is not to make long ha-
rangues, as they do nowadays, but to tell the news
of Christ's coming into the world : and when that
is done, or where it is knoi^n already, the preaicher's
work is done,
2. Preaching, in the first sense of the wordi
4:eased as soon as ever the gospels were wiittenv
SBLpBNIANA. ^ ^ lil
• 3. When the preacher says. This is the meanitig
of the Holy Ghost in such a place— -in sense he can
mean no more than this : that is, 1, by studying of
Jthe place, by comparing one place with another, by
weighing what goes before, and what comes after,
chink this is the meaning of the Holy Ghost ; and,
for shortness of expression, I say, the Holy Ghost
says thus, or this is the meaning of the Spirit of
God. So the jndge speaks of the king's proclama-
tion : This is the intention of the kiog-^not that the
king had declared his intention any other way to
the Jndge ; but the jndge, examining the contents
of the proclamation, gathers, by the purport of the
words, the king's intention ; and then, for shortness
of expression, says. This is the king's intention. .
• 4. Nothing is text but what was spoken in
the Bible, and meant there for person and place ;
the rest is applkation, which a discreet man nsay
do well ; bat it is his Scripture, not the Holy
Ghosr.
5. Preaching by the Spirit, as they call it. Is most
esteemed by the common people, because they can-
not abide art or learning, which they have not been
bred up in : Just as in the business of fendng ; if
one country fallow amongst the rest, has ,been at
school, the rest will undemdue his skill, or tell
feam he wants valour : You come with your school
tricks ; there is Dick Butcher has ten times more
mettle in him i so they say^ to the preachers. Yon
eome with your school learning; there is such a
one has the Spirit.
6. The tone in preaching does ranch io working
upon the people'9 affections : if a man should make
love in an ordinary tooe^ hte mlstiess would not ve-
1 12 SBLDBNIANA*
gard him ; and, therefore, he must whine : if a xnan
should cry fire, or murder, iu an ordinary voice, no-
body would come out to help him.
7. Preachers will bring any thing into the text.
The young masters of arts preached against non-re-
sidency in the university; whereupon the heads
made an order, that no man should meddle with
any thing but what was in the text. The next day
one preached upon these words, Abraham begat
Isaac; when he had gone a good way, at last he
observed, that Abraham was resident,, ior if he
had been non-resident, he could never have begat
Isaac; and so fell foul upon the non* residents.
8. I could never tell what often preaching meant^
after a church is settled, and we know what is to
be done : it is just as if a husbandman should once
tell his servants what they are to do, when to sow,
when to reap ; and afterwards one should come,
and tell them twice or thrice a day what they Icnow
already : You must sow your wheat in October, you
must reap your wheat in August, &c.
9. The main argument why they would have two
sermons a day is, because they have two meals a
day; the soul must be fed as well as the body : but
I may as well argue, I ought to have two noses be-
cause I have two eyes, or two mouths because I
have two ears. What have meals and sermons to do
one with another ?
10. The things between God and man are but
few, and those, forsooth; we must be told often of:
but things between man and man are many ; those
I hear not of above twice a year at the assizes, or
once a quarter at the sessions : but few come then j^
nor does the minister exhort the people to go at
fiBUMBNlANA« 113
tlie« tioMK to learft their <hity towards their neigh-
lioor. Oneii preachiDg is sare to keep the minister
in coontenance, that he may have something to do.
11. In preaching they say more to raise men to
love virtue than men can possibly perfonui to make
them do their best : as if you would teach a man to
throw the bar ; to make him put ont his streogtby
yo« bid him throw farther than it is possible for
him, or any man else : throw over yonder house.
12. In preaching they do by men as writers of ro-
mances do by their chief knights, bring them into
many dangers, but still fetch them off: so they pat
men in fear of hell ; but at last they bring them to
heaven.
13. Preachers say. Do as I say, not as I do ; bnt
if a physician had the same disease upon him that I
have, and he shonld bid me do one thing, and
he do quite another, could I believe him ?
14. Preaching the same sermon to all sorts of
people, is, as if a schoolmaster should read the same
ieeton to his several forms : if he reads Amo, amw^
amavi, the h^best forms laugh at him ; the younger
boys admire him : so it is in preaching to a mixed
auditory. Olffedion, But it cannot be .otherwise ;
the parish cannot be divided into several forms.
What must the preacher then do in discretioa ?
Anaw. Why then \tt him use some expressions by
which this or that condition of people may know
such doctrine does more especially concern Uiem, It
being so delivered that the' wisest may be content to
hear ; for if he delivers it altogether, and leaves It to
them to single ont what belongs to themselves,
which Is the usual way, it is as if a roan woold be*
stow gifts upon chBdreil of several ages ; two yeaav
114 6ELDENIANA.
old, foar years old, ten years old, &c. ; and there
he briugs tops, pins, points, ribbons, and casts them
all in a' heap together upon a table before them ;
thoagh the boy of ten years old knows how to choose
his top, yet the child of two years old* that should
have- a ribbon, talces a pin, and the pin, ere he be
aware, pricks his fingers, and then all is ont of or-
der, &c. Preaching, for the most part, is the glory
of the preacher, to show himself a fine man :
catechising would do much better.
15. Use the best arguments to persuade, though
but few understand ; for the ignorant will sooner
believe the jndiciousof the parish, than the preacher
himself: and they teach when they dispute what
he has said, and believe it the sooner, confirmed by
men of their own side : for betwixt the laity and
the clergy, there is, as it were, a continual driving
of a bargain ; something the clergy wonld still have
us be at, and therefore many things are heard from
the preacher with suspicion : they are afraid of
some ends, which are easily assented to, when they
. have it from some of themselves. It is with a ser-
mon as it is with a play; many come to see it,
who do not understand it ; and yet hearing it cried
up by one, whose judgment they cast themselves
upon, and of power with them, they swear, and will
die in it, that it is a very good play, which they
would not have done if the priest himself had told
them so: as in a great school, it is the master
that teaches all ; the monitor does a great deal of
work ; it may be the boys are afraid to see the ma-
ster ; so in a parish it is not the minister does all ;
the greater neighbour teaches the lesser, the ma*
•ter of the house teaches his servant^ &c.
6BLD£N]ANA» 115
16. First, in your sermons use your logic, and .
then yoar rhetoric : rhetoric withont logic is like a
tree with leaves and blossoms, but no root : yet I
confess more are taken with rhetoric than logic,
because they are caught with a free expression,
when they understand not reason. Logic must be
natural, or it is worth nothing at all. Your rheto-
ric figures may be learned, 'fhat rhetoric is best
which is most seasonable and most catching : an in-
stance we have in that old blunt commander at Ca«
diz, who showed himself a good orator : being to say
something to his soldiers^ which he was not used to
do,' he made them a speech to this purpose : ** What
a shame will it be, you Englishmeif, that feed upon
good beef and brewess, to let those rascally Spani-
ards beat you, that eat nothing but oranges and le-
mons ;" and so put more courage into his men than
be could have done with a more learned oration.
Rhetoric is very good, or stark naught : there is no
medium in rhetoric ; if I am not fully persuaded^ I
laogh at the orator.
17. It is good to preach the same thing again, for
that is the way to have it learned. You see a bird by
often whistling to learn a tune, and a month after
record it to herself.
.18. It is a hard case a minister should be turned
out of his living for something they inform he should
say in his pulpit : we can no more know what a
minister said in his sermon by two or three words
picked out of It, than we can tell what tune a rou-
siciaA played last upon the lute, by two or three
single notes.
116 8ELDBNIA1CA.
PREDJSSTINATION.
1. They that talk nothing bat predestination,
and will not proceed in the way of heaven till they
be satisfied in that point, do, as a man that would
not come to London, unless at his first step he
might set his foot upon the top of St. Paul's.
2. For a young divme to begin in his pulpit with
predestination, is, as if a man were coming into
London, and at his first step would think to set bis
foot, &c.
3. Predestination is a point iuaocesMMe, out of
our reach ; we can make no notion of it, it is so
full of intricacy, so full of contradiction ; it is in
good earnest, as we state it, haltVa-dozen bulls one
upon another.
4. Doctor Prideaux, in his lectures, several days
used arguments to prove predestination : at last teUs
his auditory they are damned that do not lieUeve it ;
doing herein -just like schoolboys, when one of
them lias got an apple, or something the rest have
a mind to, they use all the arguments they cAn to get
some of it from them t I gave yon some the other
day ; yon shall have some with me another time.
When they cannot prevail, they tell him he is a
jackanapes, a rogue, and a rascal.
PRBFBRMENT.
1 . When you would have a child go to such a I^mx*
and you find him unwilling, you tell him be shall
ride a cock-horse, and then he will go presently :
so do those that govern the state deal by men, to
SBLDJBNIANA. 117
work them to their ends ; they tell them they shall be
advanced to such or such a place, and they will do
any thing tliey wonld have them.
2. A great place strangely qoalifies. John Read,
groom of the chamber to my lord of Kent, was in the
right. Attorney Noy being dead, some were saying,
*< How will the king do for a fit man ?" ** Why,
any man," says John Read, ** may execute the
place." " I warrant," says my lord, ** thou think-
est thott nnderstandest enongh to perform it."
** Yes," quoth John, ** let the king make me attor*-
ney, and 1 would fain see that man, that durst tell
me, there is any thing I understand not."
3. When the pageants are a coming there is a
great thrusting, and a riding upon one another's
hacks, to look out at the window ; stay a little and
they will come just to you, yon may see them quietly.
So it is when a new statesman or officer is chosen ;
there is great expectation and listening who it should
be ; stay awhile, and you may know quietly.
4. Missing preferment makes the presbyters fall
foal upon the bishops. Men that are in hopes and
In the way of rising, keep in the channel; but they
that have none, seek new ways : it w, so amongst
the lawyers ; he that hath the judge's ear, will be
▼ery observant of the way of the court ; but he that
hath no regard, will be flying out. *
5. My lord Digby having spoken something in the
house of commons, for which they would have
qaestioaed him, was presently called to the upper
house : be did by the parliament, as an ape when
he hath done some waggery ; his master spies -him,
and be looks for his whip ; but before he can come
116 ULDBNIANA.
at him, ** Whip,** aays he, " to the top of the
house."
6. Some of the parliament were discontented,
that thcf wanted places at court, which others had
got ; but when they had them once, then they were
qaiet: just as at a christening, some that get no
sDgar plams, when the rest have, mutter and grum-
ble: presently the wencli comes again with her
basket of sugar-plums, and then they catch and
scramble; and when they have got them, yon hear
no more of them.
PRBMUNIRE.
There can be no premunire : a premunire, so
called from the word premunire /ados, was when a
man laid an action in an ecclesiastical court, for
which he could have no remedy in any of the king's
courts, that is, iu the courts of common law; by
reason, the ecclesiastical courts, before Henry the
Eigtbth, were subordinate to the pope ; and so It
was contra coronam et dignitatem regis ; but now
the ecclesiastical courts are equally subordinate to
the king ; therefore, it cannot be contra coronam tt
dignitatem regis, and so no premunire.
PREROOATIVE.
1. Prerogative is something that can be told what
it is — not something tha^bas no name : just as yoa
see the archbishop has his prerogative court, but we
know what is done in that court : so the 1dog*s pre-
rogative is not his will, or what divines make ft, a
power to do what he lists.
SELDENIANA. 119
2. The king's prerogative, that is, the l&ing's lavr.
For example, if you ask whether a patron may pre*
sent to a Hying after six months by law ? I answer,
" No." If you ask whether the king may ? I an-
swer, ** He may, by his prerogative ;" that is^ by
the law that concerns him in that case.-
PRESBYTERY.
!• Hiey that would bring in a new government,
would very fain persuade us, they meet it in anti-
quity ; thus they interpret pretiyten, when they
meet the word in the fathers. Other professions
likewise pretend to antiquity. The alchymist wiU
find his art in Virgil's aureus ramut; and he that
delights in optics will find them in Tacitus. When
Caesar came into England, they would persuade us
they had perspective glasses, by which be could dis-
cover what they were doing upon the land, because
it is fuAdpoiUis tpecuiis : the meaning is — ^his watch,
or his sentinel discovered this, and this unto him.
2. Presbyters have the greatest power of any clergy
in the world, and gull the laity most; For example :
admit there be twelve laymen to six presbyters, the
six shall govern the rest as they please ; first, be-
cause they are constant, and the others come in like
churchwardens, in their turns, which is a huge ad-
vantage. Men will give way to them who have been
in place before them. Next, the laymen have other
professions to follow ; the presbyters make it their
sole business : and besides, too, they learn and study
the art of persuading : some of Geneva have con-
fessed as much.
I to lELDKMIANA.
3. The presbyter, with. his elders about him, is
like a yonsg tree fenced about with two or three or
fbar stakes ; the stakes defend it, and hold It np—
bat the tree only prospers and flonrishes ; it may be
some willow stake may bear a leaf or two, but it
comes to nothing. Lay-elders are stakes, the pres-
byter the tree that flonrishes.
4. When the queries were sent to the assembly,
concerning the^ttf dmnum of presbytery, their ask-
ing time to answer them, was a satire upon them-
selves ; for if it were to be seen In the text, they
might quickly turn to the place, and show us it ;
their delaying to answer, makes us think there is uo
such thing there, lliey do just as you have seen a
fellow do at a tavern-reckoning ; when he should
come to pay his reckoning, he puts his hands into
bis pockets, and keeps a grabbling and a fumbling,
and shaking, at last tells you he has left his money
at home, when all the company knew at first he
had no money there, for every man can quickly find
Ills own money.
PRIESTS OF ROME.
1. The reason of the statute against priests, was
this: hi the l>eginning of queen Elizabeth, there
was a statute made« that he that drew men from
their civil obedience was a traitor. It happened
this was done in privacies and confessions, when
there could be no pfoof : therefore, they made
another aet, that for a priest to be in England, was
treason, beeause they presumed that was his busi-
ness to fetch men off from their obedience.
SfiLDENlANA. 1^1
^. When qdeen Elizabeth died, and king James
t?ame in, an Irish priest does thus express it : SUza-
betha m orcum detrtua, iucceait Jaafhta, alter Ae-
reticus. Yon will ask why they did use sneh lan-
guage in their chnrch ? Answer* Why does the
Durse tell the child of raw-head and bloody-bones,
to keep it in awe ?
3. The qneen mother and count Rosset, are to
the priestji and Jesuits like thehoney-pottoihe flies.
4. The priests of Rome aim bot at two things ; to
get power from the king^ and money from the anb-
ject.
&• When the priests come into a fainilyy they do
as a man that would set Are to a house ; he does n«t
imt fire to the brick wall, bat thrusts it into %h&
thatch. They work upon the women, and let the
men alone.
6. For a priest to turn a man when he lies a dying,
Is jnst like one that hath a long time solicited a wo*
man, and cannot obtain his end ; at length makes
her dronk, and so lies with her.
PROPHECIES.
Dreams and prophecies do thus much good ; they
make a man go on with boldness tmd courage apoA
a danger or a mistress : if he obtains, he attributes
much to tliem ; if he miscarries, he thinks no more
of them, or is no more thought of himself.
PROVERBS.
The provetts <df se? eral nations were nracfa studied
by Wsfaop Andrews, and the reason he gave, was,
o
122 SELDENIANA.
because by them lie knew the minds of several na-
tions-^which is a brave thing ; as we count him a
wise man, that knows the minds and insides of
men, which is done by knowing what is habitual to
hem. Proverbs are habitual to a nation^ being
transmitted from father to son.
QUESTION.
When a doubt is propounded, you must learn to
distinguish, and show wherein a thing holds, and
wherein it does not hold : aye, or no, never an*
swered any question. The not distinguishing where
things should be distinguished— and the not con*
founding, where things should be confounded, is
the cause of all the mistakes iu the world.
REASON.
1. In giving reasons, men commonly do with us
as the woman does with her child ; when she goes
to market about her business, she tells it she goes
to buy it a fine thing^to buy it a cake or some
plums. They give us such reasons as they think we
win be catched withal — ^but never let us know the
truth.
2. When the schoolmen talk of recta ratio in
morals, either they understand reason, as it is go-
verned by a command from above— or else they say
no more than a woman, when she says a thing is so,
because it is so ; that is her reason persuades her it
is ^o. The other exception has sense in it. As,
take a law of the land', / mutt not depopulati, my
SELDBNIANA. 123
reason tdb tile so. Why ? Becaase if I do, I incur
' the detriment. '
3. The reason of a thing is not to be inquired
after, till you are sure the thing itself be so. We
commonly are at^ ff^hat ia the reason o/U f — before
we are sni-e of the thing. It was an excellent ques-
tion of my lady Cotton, when sir Robert Cotton was
magnifying of a shoe, which was Moses's or Noah's,
and wondering at the strange shape and fashion of
it : ** But, Mr. Cotton," sayii she, " are you sure
it is a shoe ?**
RETALIATION.
^n eifejbr an eye, and a tooth for a tooth. That
does not mean, that if I put out another man's eye,
therefore, I must lose one of my own ; for what is
he the better for that ? (though this be commonly
received) but it means,,! shall give him what satis-
faction an eye shall be judged to be worth.
RBVBRBNCB.
It is sometimes unreasonable to look after respect
and reverence, either from a man's own servant, or
other inferiors. A great lord and a gentleman talk-
ing together, thete came a boy by, leading a calf
with both his hands : says the lord to the gentle*
man, *' Yon shall see me make the boy let go his
calf." ' With that he came towards him, thinking
the boy wonld have put ofif his hat ; but the boy took
no notice of him. The lord seeing-that, " Sirrah,"
says he, ** do yon not know me, that you use no
124 -SBLDSNIANA.
reverence ?•* " Yes,** says the boy, ** if yoor Idrd-
ship will hold my calf, I will pnt off my hat,"
KON-RESIDENCY.
1. llie people thought they had a great victory
over the clergy, when, in Henry the Eighth's time,
they got their bill passed, ** That a clergyman
»hoald have but two livings :" before a man might
have twenty or thirty. It was bnt getting a dispen-
sation from the pope's limiter, or gatherer of the
Peter- pence, which was as easily got, as now yon
may have a licence to eat flesh.
2. As soon as a minister is made, he hath power
to preach aU over the world, but the civil power re«
stridos him; he cannot preach in this parish, or in
that ; there is one already appointed. Now if the
state allows him two livings, then he hath two
places where he may exercise his function, and so
has the itiore power to do his office; which he
might do everywhere if he were not restrained.
RStlGION.
1. King Jaonefl said to the fly, '^ Have I three
kingdoms, and thoa mnat needs fly into my eye ?"
Is there Mt enongb to meddle with npoo ifae stagey
or in love, or at the table-^but reUgioa ?
2. ReUgtoa .amongst men appears to me like the
karaing they got at sduKil. Some men lf»iget all
they iMmed, others spend apon the stock, and
some improve it. So some men forgel all the re*
8SLDSNIAMA. 125 N
ligien tbal whs tanght them when they wereyoang,,
others spend npou that stock, and some improve it.
3. Religion is like the foshion ; ooe man wears
hU doublet slashed, another laced, anotlier plain ;
lint every man has his doublet ; so every man has
hia xeligion : we differ abont trimming. ,
4* Men say they are of the same^ religion, for
qmetness'sakes bnt if the matter were well ex^
amined, yon wonld scarce find three any where of
the same religion in all points.
5. Every religion is a getting religion; forthongb
1 myself get nothing, I anusnbordinate to those that
do. So yon may find a lawyer in the Temple that
gets little for the present ; but he is fitting himself
to be in time one of those great ones that do get,
6. Alteration of religion is dangerous, because
we know not where it will stay : it is like a mill*
stone that lies upon the top of a pair of stairs ; it is
bard to remove it ; but if ouoe it be thrust off the
first stair, it never stays till it comes to the bottom*
7. Question, Whether is the church orthe Scrip,
ture judge of religion? Answ. In truth, neither;
but the state. I am troubled with a bile ; I call a
company of chirurgeons about me ; one prescribes
one thing, another another : I single out something
I like, and ask you tliat stand by, and' are no chi*
mrgeon, what you think of it ? you like it too ;
you and I are judges of the plaster, and we bid
them prepare it, and there is an end. Thus it is in
rdigion : the Protestants say they will be judged
by th« Scripture ; the Papists say so too ; bnt that
cannot speak. A judge is no judge, except lie can
both speak and command execution ; bnt tb^ truth
U, thqf never intend to agree. No doubt the pope.
126 -SBIDENIANA.
where he is sapreme, is to be jndge : if he say we
in England ought to be subject to him, then he
mast draw his sword and make it good.
8. By the law was tlie manual received into the
chnrch before the Reformation ; not by the civil law
— 4hat had nothing to do in it ; nor by the canon
law— ^or that manual that was here, was not in
France, nor in Spain ; hut by custom, which is the ,
common law of England; and custom is bat the
elder brother to a parliament ; and so it will fall
out to be nothing that the Papists say; ours is a
parliamentary religion, by, reason the service- book
was established by act of parliament, and never any
service-book was so before. That will be nothing
that the pope sent the manual: it was oars, be-
canse the state received it. The state ttlll makes .
the religion, and receives into it what will best agree
with it. Why are the Venetians Roman Catholics ?
Because the ^tate likes the religion. All the world
knows they care not threepence for the pope. The
council of Trent is not at this day admitted in France.
9. Papist. Where was your religion before Lqther,
a hundred years ago.> Proietiant, Where wa^
America a hundred or sizscore years ago ? Our
religion was where the rest of the Christian church
was. Papist. Onrreligion continued ever since the
apostles, and therefore it is better. Protestant. So
did ours. That there was an interruption of it,
will fall out to be nothing, no more than if another
earl should tell me of the earl of Kent, saying, He
is a letter earl than he, because there was one or
two of the family of Kent did not take the title upon ,
them; yet all that while they were really earls;
»nd afterwards a great prince declared theni to be
SELDEKIANA. 127
eai^s of Kent, as he that made the other family an
earl.
10. Disputes In religion will never be ended, be-
c^uise there wants a measure by which the bnsiness
mronld be decided. The Puritan would be judged by
tlie word of God ; if he would speals clearly, he
means himself, but he is ashamed to say so ; and he
"vronld have me believe him before a whole church,
that has read the word of God as well as he. One
says one thing, and another another : and there is,
I say, no measure to end the controversy. It is just
ats if two men were at bowls, and both judged by
the eye ; one says it is his cast, the other says it is
my cast ; and having no measure, the difference is
eternal. Ben Jonson satirically expressed the vain
disputes of divines, by Inigo Lanthorne, disputing
with his puppet in a Bartholomew fair : " It is so;"
«* it is not so :" " it is so ;" " it is not so :" cry-
ing tlius, one to another, a quarter of an bour to-
gether.
11. In matters of religion to be ruled by one
that writes against his advenary, and throws all the
dirt he can in his face, is, as' if in p6int of good
manners a man should be governed by one whom
he sees at cuffs with another, and thereupon thinks
himself bound to give the next man he meets a box
on the ear.
12. It is to no purpose to labour to reconcile re-
ligions, when the interest of princes will not suffer
it. It is well if they could be reconciled so far, that
they should not cut one another's throats.
13. There is all the reason in the W9rld divines
should not be suffered to go a hair beyond their
bounds, for fear of breeding confusion, since there
128 aBLDENIAVA.
now lie so mapy religions on foot. The matter was
not so narrowly to be looked after when there was
but one religion in Christendom ^ the reat would
cry him down for an heretic^ and there was nobody
to side with him.
14. We look after religion aa the batcher did after
his knife, when he had it in his mouth.
15. Religion is made a jog^ler^s paper; now it is
a horse, now it is alantern^ now it is a boar, now it
is a man. To aerre euds^^ religion is tarned into all
shapes.
16^. Pretending religion and the law of God, is to
set' all things loose : when a man has no mind to do
something, he ought to do by his contract with man,
then he gets a test, and interprets it aa he pleases,
and so thinks to get loose.
. 17. Some men's pretending religion, is like the
roaiing boys* way of challenges ; " their reputation
is dear, it doea not stand with the honour of a gentle-
man ;" when, God knows, they have neither honour
npr reputation about them.
18. They talk mncb of settling religion : religion
is well enough settled already, if we would let it
alone. Methinks we might look after, &c.
19. If men would say they took arms for any
thing but religion, they might be beaten out of it
by reason ; out of that they never can, for they will
not believe you whatever you say.
20. The very arcanum of pretending reli^aa in
all wars is, that something may be found out in
which all men may have interest. In this the
groom has as much interest as the lord. Were it
for land,, one has a thousand acres, and the other
hiut oncj^ he would not venture so far as he th»t has
SSLDENIANA. 129
a thoiuand : but reUgton is eqval to both. Had ail.
men land alike, by a leaf agraria, then all men
would say they fonght for land.
SABBATH.
MTfay should 1 thinic all the fourth commandment
belongs to me, when all the fifth does not ? What
land will thiie Lord give me for honouring my father ?
It was spoken to the Jews with reference to the
land of Canaan ; but the meaning is. If I honour
my parents, God will also bless me. We read the
Goiumandments in the church service, as we do
David's Psalms, not that all there concerns us, but
a great deal of them does*
SACRAMENT.
1. Chrbt suffered Judas to talce the communion.
Those ministers that keep their parishioners from
it, because they will not do as they will have them,
revenge, rather than reform.
2. No man can tell whether I am fit to receive
the sacrament ; for though I were fit the day before,
when he examined me, at least appeared so to him $
yet how can be tell what nn I have committed that
night, or the next morning, or what impious athe-
istical thoughts I may have about me, when I am
approaching to the very table ?
"SALVATION.
We can best understand the meaning of tf-wnioM,
salvation, from the Jews, to whom the Saviour was
o2
ISd SSIABIffMIA.
promised. They Mdithst thtniielwn fsbtmMt ktire
the chief place of lisppinest in theother werld ; Imt
the OentileSy that were good meo^ fthovM^kowlee
have their portion of Miss there too. Now by
Christ the partition-waU ht bix>1cen down, and the
Gentiles that believe in him, are admitted to the
same place of bliss with the Jews: and why.tHen
should not that portion of happiness still remain to
them who do not belieme in Christ, so tfaey.be mo-
rally good ? ' This is a> charitable opinion.
STATR.
Id a tnraiiled state save as.mneh< tot yoor ovnias
you can. A dog had been at market to buy a shoiii«
der of mutton ; coming home he met two dogs by
the way, that quarrtiUedcwith him ; he laid down
his shoulder of mutton, and fell to fighting with one
of them ; in the mean time the other do§ Cell to
eating his mutton* He seeing that, left the dog he
was fighting w»th, aad'fell upon him that was eat*
log ; then the other dog Ml to eat : when he per>>.
ceived there was no remedy, but wkicb of them
soever he fought widial, hiS'matton wasjin danger.,
he ^thought he would have as- much' o£ iti as he
could, and thereupon, gave orerfightingj and feU to
eating himselft
SUPERSTITION.
1. They that are agsdnst superstition, oftentimes
run into it of the wrong side. If I will wear all co-
lour but black, then am 1 superstifctoas in nor.wear-
ing bladu
JMABNIAttlk. 13 L
2. Tbey pretend not to abide the cross because it
is superstitious: for xny|>iUrt, I will believe them,
when I see them throw their money out of their
podJMtM^ and not till then*
3« If there be ai^ «operstiiion tmly and properly
«» called, it is their obaerving the Sabbath after th^
Jewish 'xiamier.
SUBSIDIES.
1. Heretofore the parliament was wary what
subsidies they gave to thelclng, because they had no
account 'y but now they care not how much they
give of the subiJects' money, because they give it with
one hand, and receive it with the other ; and so
npon the matter give it themselves. In the mean
time what a case ilie'Attt^ctB of England are in I if
the men they have sent to the parliament misbehave
tliemselves, they cannot help H, because the parlia-
ment is eternal.
2. A subsidy was counted the fiffhpart of a mimh
estate, and so fifty subsidies is five-and- forty times
more than a man is woi'th.
«fMONr.
The name of aimony was begot i« the oanon iaw<;
-the -fint statute agaiast it was in qooen iUiaabeth'4
time. SInee the Aeformatiottf fimeny has been fro-
><l«e&t : one wason why it was sot practised in
time of popery, was the pope's provision ; no man
•was Jiire^o heatowhia «wa boaeiSico*
132 fBLDBKIAKA*
CHIP-MONEY.
' 1. Mr. Noy brought in ship-money first for inarU
time towns ; bat that was liKe putting in a little
auger, that afterwards you may put in a greater. He
that polls down the first brick, does the main
worlf ; afterwards it is easy to pull down the wall.
2. They that at first would not pay ship-money
till it was decided, did liice brave men, though per-
haps they did no good by the trial ; bnt they that
stand out since, and suffer themselves to be di-
strained, never questioning those that do it, do
pitifully, for so they only pay twice as much as they
should.
SYNOb ASSEMBLY*
1, We have had no national synod since the king-
dom hath been settled, as now it is, only provincial :
and there will be this inconveniency, to call so many
divines together ; it will be to put power in their
hands, who are too apt to usurp it, as if the laity
were bound by their determination : no, let the -
laity consult with divines on all sides, hear what
they say, and make themselves masters of thcair
reasons ; as they do by any other profession, when
they have a difference before them : for example,
goldsmiths ; they inquire of them, if such a jewel
be of such a value, and snch a stone of such a value,
hear them^ and then, being rational men, Judge
themselves.
2. Why should you have a synod, when yon have a
convocation already, which is a synod ? Would you
SELDENIAKA. 133
bafe a soperfetation of another synotl ? The clergy
of Englandy when they cast off the pope, iuhmitted
themselves to the civil power, and so have oon-
tinned ; hot these challenge to be jure divino^ and
so to be above the civil powj^r : these challenge
power to call before their presbyteries all persons
for all sins directly against the law of God, as proVed
to be sins by necessary consequence. If yon would
bay gloves, send for a glover or two, not Glover's-
ball ; ccmsalt with some divines, not send for a
body.
3. There must be some laymen in the synod,
to overtook the clergy, lest they spoil the civil work ;
just as when the good woman puts a cat into the
milk-house to kill a moose, she sends her maid to
look after the cat, lest the cat should eat up the
cream.
4. In the ordinance for the assembly, the lords
and commons go under the names of learned, godly»
and judicious divines; there is no difference put
betwixt them and the ministers in the context.
5. It is not unusual in the assembly to revoke
their votes, by reason they make so much haste, but
it is that will make them scorned. You never hfiard
of a council revoked an act of its own making ; they
have been wary in that, to keep up their infallibi-
lity; if they did anything, they took aiyay the whole
council^ and yet we would be thought infallible as
aoy body. It is not enough to say, the house of
commons revoke their votes, for theirs are but civil
troths which they by agreement create and un*
create, as they please : but the truths the synod
deals in are divine ; and when they have voted a
thing, if it be then true, it was true before ; not trn^
i24 aMiDBWAfu.
because they voted Uy'nor does It ^me^to bejime
becauie they voted otherwiBe.
ۥ Sbbsciibiiigin a synods or to theavUdea of a
synod, is no soch terrible thing as they ^uifce U^be*-
eansey if I am of a-^^mod, it Is agreed, eilhec tamtly
or espreasly. That which the ms^ar part -deler-
m&aea, the rest areiiMroived in^ andtlienilone Ifi«2»-
8ovlhe,'tfaoogh my own private-oplnioo beotfafirwlse^
and upon the same ground, I •maf[, irithoat «cniph^
subscribe to what those ha^Pe dfttenmnedt whom I
sent, though my private opinion be otherwise ; ha^
ving respect to that which as the gsoandofaUasaem*
hKes, the nu^or part carries It*
THANKSGinflG.
At first we gave thanks for every victory aa aooii
as ever it wte obtained, but since we ihaie liad
many now, we can stay a good whUe. We Are psM
like ft child ; give him a plum, he makes lus leg^
give him a second plnm, he makes another leg i «K
imtf when bis belly is fiiU, he Ibi^tswhathe oiQ^ht
to 4I0 ; then his nurse, or somebody else that stands
by him, puts him in mind of his duty, ** Where is
yourieg?**
TiTires.
1. Tithes are more pmd in kted m Sngland,thaa
en all Italy and France. In France, they Jiane had
•improprlatioDsaloagtime:; wehad nose Jn/EaglmUl
fill Henry the ^Ightti.
' 2. To make an impropriation, tlsere was to be
the consent of the Inatmbeut, tbe patfon, and the
SBCDBlttAMiA. 13ft
khi^S llmi'St WM coBfirmedliy the pope. WIlJKmt
a& thts tlie pope could make no imppopriation.
3^. Op wkftvif the pope-gave the tithes to aDyraao,
nraar they theiefore be tatten away ? If the pope
gives me a Jewd, will you therefore take if awi^v
from me ?
4. Abraham paid tithecto BAdchizedec ; what then ?
It was very well done of him. It doeft not &llow
therefore that I must pay tithes, no more than t am
bowid to, imitate any other action of Abraham's.
5. It is. ridiculous to say the tithes are God's,
part, and therefore the clergy must have them : why^
90 they are if the layman has them. It is as if one,
of my lady Rent's muds should be sweeping thi^.
roomer and another of them should come and. take
awvy- the broom, and tell for a reason why she
should part with it,/* It is my lady's broom :" as if
it were not my lad^s bjt>om,,wbich of themsoever
had it.
6. They consulted in Oxford where they might
fiod.the best,argumentfQE their tithes,, setting,aside
the Jui divknum: they were, advised to my History of
Tithes— a book so much cried down by them for-
merly ; in which I dare boldly say, there are more
arguments for them than arie extant together any
where : upon this, one writ me word, that n>y Hi-
Mory^f Tithes was now become like Peleua's./foji0,
ta wound and to heal. I toldhim, in my answer,, t
thoAght: I QMdd dt him with' a betlBK instance : it
wai poiailde it migbtr aodergo.^ the same- fate^ that;
Ad(istolle,.AnCen, andAverj^oeadid in.Franoe> some
iiine hnndred years ago;, which were eacommnni^
eated by StApbim^. bishop of Parish, (by that very.
namei^Boommmiicated), bwsMuethatvkJiid otleaciv*
136 SBLDENIANA.
iDg punled and tronbled their divinity : bat finding
themsdves at a loss, some forty years after, which
is much about the time since I writ my history,
they were called iu again, and so have continu^
everunoe, %
TBADB.
1. Tliere is no prince in Christendom bnt U di-
rectly a tradesman, though in another way than an
ordinary tradesman. For the purpose, I ha\*e a
man ; I bid him lay out twenty shillings in snch
commodities, bnt I tell him for every shilling he
lays ont I will have a penny : I trade as well as he.
This every prince does in his customs.
2. That which a man is bred up in, he thinks no
cheating; as your tradesman thinics not so of his
profession, but calls it a mystery : whereas, if yon
would teach a mercer to malte his silks heavier than
what he has been used to, he would peradventure
think that to be cheating.
3. Every tradesman professes to cheat me, that
asks for his commodity twice as much as it is
worth.
TRADITION.
Say what you will against tradition, we know the
signifidation of words by nothing but tradition. Yoo
will say the Scripture was written by the Holy Sfdrit;
bnt do yon understand that language it was writ in f
No. Then, far example, take thesewords, Inprb^
ciyh erat verbum. How do yon know those words
Signify-*-*' In the beginning was the word,**— but by
ttiiditioD ; because somebody has told you so }
SBLDSNIANA. 137
TRANSU B8TANTI ATION.
1. The fathers using to speak rhetorically, brought
np transabstantiation ; as if, because it is oommonly
saldf Amicus ^i alter utem, one should go about to
prove a man and hia friend are all one. That
opiDion i3 only rhetwic turned into logic.
2. There is no greater argument, though not usedj^
against transnbstantiation, than the apostles, at their
first council, forbidding blood and sufibcation. Would
Ibey forbid bloody and yet enjoin tlie eating of blood
too?
3i«u The best way for a pious man, is to address
himself to the sacrament with that ]?everQnce and
devotion^ as if Christ were really there present.
TRAITOII,
It IS not seasonable to call a man traitor that has
au army aft his heels. One with an army is a gal»
laat man» My lady G>tton was in the right, when
she laughed at the duchess of Richmond for taking
s«ch state upoa her, when she could coqamand no
foipces. *' She a duchess ! there is in Flanders a da*
chess indeed }" meaning the arch* duchess*
TRINITY.
The second person is made of a piece of bread by
the Papist, the third person is made of his own
frenzy, malice, ignorance, and folly, by the round-
h»id. To all these, the Spirit is intituled^ One
t^e bakei* makes ; the other the cobbler ; and be-
138 SBLDBNIANA.
twixt those two, I think the first person is suffi-
ciently abased.
TROTH.
1. The Aristotelians say. All truth is contained in
Aristotle in one place or another. Galileo makes
Simplicins say so, but shows the absurdity of that
speech, by answering, ** AU truth is contained in a
lesser compass ;" viz, in the alphabet. Aristotle is
not blamed for mistaking sometimes ; but Aristo-
telians for maintaining those mistakes. They should
acknowledge the good they have from him, and
leave him when he is in the wrong. There never
breathed that person to whom mankind was more
beholden.
2. The way to find out the tmth is by others' mis-
takings : for if I was to go to such a place, and one
had gone before me on the right-hand, and he was
out ; another had gone on the left-hand, and he was
out ; this would direct me to keep the middle way,
that peradventure would bring me to the plaee I de-
sired to go.
S. In troubled water, you can iicarce see your
face, or see it very little, till the water be quiet
and stand still : so in troubled times you can see
little truth ; when times are quiet and settled,
then truth appears.
TRIAL.
1. Trials are by one of these three ways ; by con-
fession, or by deraun-er.; that is, confessing the
faet^ but denying it to be that wherewith a man is
8SLDENIAKA. 139
charged : for example, denying U to be treason, if
a man be charged with treason ; or by a jnry.
3. Ordalium was a trial ; and was either by going
over nine red hot ploughshares, (as in the case of
qneen Emma, accused for lying with the bishop of
Winchester, over which she being led blindfold,
and having passed all her irons, aslced when she
should come to her trial ;) or it was by taking a red
hot conlter in a man's hand, and carrying it so many
steps, and then casting it from him : as soon as this
was done, the hands or the feet were to be boand up,
and certain charms to be said, and a day or two
after to be opened ; if the parts were whole, the
party was jadged to be innocent ; and so on the
contrary,
3. The rack is used no where as in England : in
other countries it is used in judicature, when there
is a semiplena probath, a half proof against a man ;
then to see if they can make it full, they rack him
if he will not confess : but here in England they take
a man and rack him, I do not know why, nor
when ; not in time of Judicature, but when some-
body bids.
• 4. Some men, before they come to their trial, are
cozened to confess upon examination : upon this
trick, they are made to believe somebody has con-
fessed before them ; and then they think it a piece
of honour to be clear and ingenuous, and that de-
stroys them.
UNIVERSITY.
1. The best argument why Oxford should have
precedence of Cambridge is the act of parliament^
140 3BLDBNIANA.
by which Oxford is made a body ; made what it is ;
and Cambridge is made what it is ; aod in the act it
takes place. Besides, Oxford has the best moon-
ments to show.
2, It was well said of one, hearing of a hi»tory
lecture to be foanded in the university ; '* VFoold
to Qod>" says he, *' they would direct a lecture of
discretion there ! this would do more good there a
hundred times.
3. He that comes from the university to govern
the state, before he is acquainted with the men and
manners of the place, does just as if he should come
into the presence chamber all dirty, with his boots
on* his^ riding coat, and his head all daubed, lliey
may serve him well enough in the way, but when he
comes to court, he must conform to the place.
T0W$.
Suppose a man find by his own indination he has
no mind to marry, may he not then vow chastity?
^ntw, if he does, what a fine thing hath he done ?
It is as if a man did not love cheese ; and then he
would vow to God Almighty never to eat cheese.
He that vows can mean no more in sense than this ;
to do his utmost endeavour to lieep his vow.
USOKY.
1. The Jews were forbidden to take use one
of another, but they were not forbidden to take
it of other nations : that being so, I see no
reason why I may not as well take use fi>r my
mopeyj as rent for my house. It is a vam thing
«ELDENtANA. HI
to say, money begets not money ; for that no donbt
It does.
2. Would it not look oddly to a stranger, that should
come into this land, and bear in our pulpits nsory
preached against, and yet the law allow it ? Many
men use it ; perhaps some churchmen themselves.
No bishop nor ecclesiastical jadge, that pretends
power to punish other ftitilts, dares punish, or at
least does punish, any man for dotog it.
PIOUS USES.
The gnmnd of the ordinary's taking part of a
man*6 estate, who died without a will, to pious uses,
WHS this : to gire it somebody to pray that his soul
might be dellTered out of purgatory : now tl»e pious
uses come into his own pocket. It was well ez*
pressed l>y John o' Fowls in the play, who acted the
priest : one that was to be hanged, being brought
to the ladder, would fain hare given something to
tlie poor; lie feels for his purse, which John o'
Fowls had picked out of his pocket before: missing
it, cries -out, he had lost his purse. Now be in-
tended to hare given something to the poor : John
o* Fowls bid him be pacified, for the poor had it al-
ready.
WAS.
t. Do not undervahie an enemy by whom you
have been, worsted. When our countrym^ came
home ftom fighting with the Saracens, and were
beaten by them, they pictured theln M4th huge, big,
terrible faces, as you still see the sign of the Sara*
142 SBLDBNIANA.
ceu's head la, when in truth they were Iik« other
men : but this they did to save their ovm credits.
2» Martial law, in general, means nothing but
the martial law of this or that place : with ns to be
used in fervare beliif in the face of the enemy, not
iu time of peace ; there they can take away neither
limb nor life : the commanders need not complain
for want of it, because our ancestors have done gal-
lant things without it, ,
, 3. Quest, Whether may subjects take op arms
against their prince ? Antw, Conceive it thns : here
lies a shUling betwixt ypu and me ; ten pence of the
shilling is yours, twopence is mine ; by agreement,
I am as much king of my twopence, as yon of your
tenpeoce : if yon, therefore, go about to take away
my twopence, I will defend it : for there you and I
are equal, both princes.
4. Or thus: two supreme powers meet; one
says to the other, ** Give me your land ; if you will
not, I will take it from you," The other, beoiuse he
thinks himself too weak to resbt him, tells him : ** Of
nine pans I will give yon three ; so I -may quietly
enjoy the rest, aud I will become your tributary."
Afterwards the prince comes to exact sis parts, and
leaves but three : the contract then is broken^ and
they are in parity again.
&. To Iluow what ol>edience is due to the prince,
you must look into the contract betwixt him and his
people ; as if yon would know what rent is due from
the tenant to the landlord, you must look into the
lease : when the contract is broken, and there Is no
third person to judge, then the decision is by arms ;
and this is the case between the prince and the Mb*
ject. w
SBLDBNIANA. 143
6. Queii. What law is there to take up arms
against the prince, in caae be break his covenant }
^mw, Tboagh there be no written law for it, yet
there Is cnstom, which is the best law of the king-
dom; for in England they have always done it.
There is nothing expressed between the king of
England and the king of France^ that if either in-
vades the other's territory, the other shall take np
arms against him ; and yet they do it npon such an
occasion.
7. It is all one to be plundered by a troop of horse^
or to have a man's goods taken from him by an or-
der from the council table. To him that dies, it is
all one whether it be by a penny halter, or a silk
garter ; yet I confess the silk garter pleases more ;
and like tronts, we love to be tickled to death.
8. The soldiers say they fight for honour ; when
the troth Is, they have their honour in their pocket ;
and they mean the same thing that pretend to figl^t
for r^igion : just as a parson goes to law with his
parishioners, he says, for the good of his successors^
that the church may not lose Its right ; wlien the
meaniiig is, to get the tithes Into his own pocket.
9. We govern this war as an unskilful man does a
casting-net : if he has not the right trick to east
the net off his shoulder, the leads will pull him Into
the river. I am afraid we shall pull ourselves into
destruction.
10. We look after the particulars of a battle, be-
caiue we live In the very time of war; whereas of
battles past, we hear nothing but the number slidn.
Just as for the death of a man, when he is sick,
we talk how he slept this night, and that night ;
what h6 eatj and what he drank : but wheo he is
144 8BLDENIANA. '
dead) we only say, he died of a fefer^ or name his
disease ; and thefe Is an end.
11. Boccaline has this passage of soMiers : they
came to Apollo to have their profession made the
eighth liberal science, which he granted. As soon
as it was noised np and down, it came to the bntch-
ers, and they desired their profession might be made
the ninth ; *' for/' say they, '* the soldiers have this
honour for the itillin| of men : now we liill as well as
they; but we kill l)easts for the preserving of men,
and why shonld not we have honour likewise done
us ?" Apollo could not answer their reasons, so he
reversed his sentence, and made the soldier's trade
a mystery, as the butcherls is.
WITCHBS.
The law against mtches does not prove ^ere be
any ; but it punisbes the raalioe c»f those people,
that use sndi means to talie away men's lives : if
one should profess that by turning bis bat tfarioe,
and crying bm, he could take away a map's life,
though in troth be could do no such thing s yet this
were a>nst law made 1^ the state, that whosoever
should torn his hat thrice, and cry buz, with an in-
tention to take away a man's life, shall be pot to
death.
WiFB'«
1. He chat haCh a haodsooe wife, by otbMr men
is thdtfglK happy s h Is a pleasure lo look vpoa hor,
and be In her company | but the hosbaod Is cloyed
with her : we are never oonient with whatwthave.
3. Yoa «hall aee a monkey sometimes, that has
SBLDENIANA. 145
leen playing up and down the garden, at length
eap up to the top of the wall, bnt hU clog hangs a
^reat way below on this side, llie bishop's wife is
ike that monkey's clog : himself is got up very
kigfa, takes place of the temporal barons, bnt his
vife comes a great way behind.
3. It is reason, a man that will have a wife should
36 at the charge of her trinkets, and pay all the
scores she sets on him : he that will keep a mon-
key, it is fit h^ should pay for the glasses he breaks.
WISDOM.
1. A wise man should never resolve upon any
thing, at least never let the world know his resolu-
tion : for if he cannot arrive at that, he is ashamed.
How manv things did the king resolve in his decla-
ration concerning Scotland, never to do, and yet did
them all ? A man must do according to accidents
and emergencies.
2. Never tell your resolution beforehand: but
when the cast is thrown, play it as well as you
can to win the game yon are at : it is but <.>lly to
study how to ' play size-ace, when yon know not
whether you shall throw it or no.
3. Wise men say nothing in dangerous times.
The lion, you know, called the sheep, to ask her if
his breath smelled : she said. Aye ; he bit off her
head for a fool. He called the wolf, and asked him :
herald, No ; he tore him in pieces for a flatterer.
At last he called the fox, and asked him : truly, he
had got a cold, and could not smell ! King James
was pictured, &c.
u
146 SELDENIANA.
WIT.
1. Wit and wisdom differ : wit is upon the sod'
den turn ; wisdom is in bringing about ends.
2. Nature must be the ground worli: of wit and
art : otherwise whatever is done will prove bat
>Jac1c> pudding's Work,
3. Wit must growlilce fingers : if it be taken from
others, it is lilce plums stuck upon black thorns :
there they are awhile, but they come to nothing.
4. He that will give himself to all manner of
ways to get money, may be-rich ; so he that lets fly
all he knows or thinks, may by chance be satirically
witty. Honesty sometimes keeps a man from grow-
ing rich, and civility from being witty.
5. Women ought not to know their own wit, be-
cause they will still be showing it, and so spoil it :
like a child that will continually be showing its fine
new coat ; till, at length, it aU bedaubs it with its
pah hands.
6. Fine wits destroy themselves with their own'
plots, in meddting with great affairs of state : they
commonly do as the ape that saw the gunner pat
bullets in the cannon, and was pleased with it,
and he would be doing so too : at last, he puts him-
self into the piece, and so both ape and bullet were
shot away together.
WOMEN.
1. Let the women have power of their heads, be'
caute of the angels. The reason of the words he-
cauie of the angels, is this : the Greek church held
an opinion that the angels fell in love with women :
SELDENIANA. 147
tliM fancy St. Paul discreetly catclies, and uses it
as an argnment to persuade tliem to modesty.
2. The grant of a place is not good by the canon
law before a man be dead : opon this ground some
mischief might be plotted against him in present
possession, by poisoning, or some other way. Upon
the same reason, a contract made with a woman
during her husband's life was not valid.
.3. Men are not troubled to hear a man dis-
praised ; because they linow, though he l>e naught,
there is worth in othePs : but womep are mightily
troubled to hear any of them spoken ^inst ; as if
the sex itself were guilty of some unworthiness.
4. Women and princes must both trust somebody f
and they are happy or unhappy, according to the de-
sert of those under whose hands they f all : if a Qian
knows how to manage the favour of a lady, her ho*
iiour is safe, and so is a prince's.
5. An opinion grounded upon that. Gen. vi. T^
sons of God taw the daugMert of mm that they were
fair.
YEAR.
1. It was the manner of the Jews, if the year did
not fall out right, but that it was dirty for the peo-
ple to come up to Jerusalem at the feast of the pass-
over, or that their com was not ripe for their first
fruits, to intercalate a month, and so have, as it
were, two Februaries; thrusting up the year still
higher, March into April's place, April into May's
place, &c. : whereupon it is impossible for us to
know when our Savi lur was born, or when he died.
2. The year la -. *i,«er the year of the moon, or
the year of the sun ; there is not above eleven days'
148 SE1.DEN1ANA.
difference : our moveable feasts are according to the
year of the moon, else they should be fixed.
3. Though they reckon ten days sooner beyond
sea, yet It does not follow their spring Is sooner
than ours: we keep the same time in natural
things; and their ten days sooner, and our ten days
later. In those things mean the self same time ; just
as twelve tous in French are tenpence in En^sh.
4. The lengthening of days is not suddenly per-
ceived till they are grown a pretty deal longer ; be-
cause the sun, though it be in a circle, yet it seems
for a while to go in a right line : for take a segment
of a great circle especially, and yon shall doubt
whether it be straight or no : but when that sun is
got past that line, then yon presently perceive the
days are lengtliened. Thus it is in the winter and
summer solstice, which is indeed the true reason of
them.
5. The eclipse of the sun is, when It Is new
moou} the eclipse of the moon when it is full.
They say Dionysius was converted by the edipse
that happened at our Saviour^s death, because it was
neither of these, and so could not be natural.
ZEALOTS.
. One would wonder Christ should whip the buyers
and sellers out of the temfde, and nobody offer to
resist him, consideriDg what opinion they had of
him : but the reason was, they had a law, that who-
soever did profane sanctUatem Dei aut templi, the
holiness of God or the temple, before ten persons,
it was lawful for any of them to kill him, or to do
any thing this side killing him ; as whipping him.
SSLDfiNlANA. 149'
or the like : and heoce it was, tliat wlien one itrnclc
oni* SavioQi: before thejadge, where it was not law*
f ul to fltrilce, as it is not with us at this day, he only
replies : *' If I Have spoken evil, bear witness of the
evil ; bnt if well, why smitest thou me ?" He says
nothing against their smiting him, incase he had
been guilty of speaking evil, that is, blasphemy ;
and they could have proved it against him. They
that pot this law in execution were called zealots :
bat afterwards they committed man^ villanies.
INDEX.
Page
Biographical PfefiMe ,. 3
Abbeys, Priories, Ac IS
Articles l6
Baptisin 17
Bastard 18
Bible, Scriptuve ii«
Bishops before the ParUament • • • 88
Bishops in the Parliament ••••.••..• S3
Bishopsout of the. Parliament S7
Books, Authors 31
Canon Law .. , •• ••• 33
Ceremony .« ••&•
Chancellor 34
Qianging Sides . . • • s6.
Christmas, . •«* .....SS
Christians 36
Church ..« 37
Church of Rome ••« •••• ••• ...Sa
Churdies '.« ib»
City . 39
Clergy • • iib.
High Commission .» • . 41
House of Commons t6«
152 INDEX. ^
Pagt
CoateatHaa. •• ••••• • • • f^
Competency ••• *^*
Great Conjunction ^
CoDBcience ;•••• • ••i6*
Consecrated Places '..44
Contract! .•••••••••• .v**^
Council .« ..40
Convocation • ^*
Creed 47
Damnation • • ib.
Devils 48
Self Denial SO
Duel t^*
Epitoph SI
Equity St
Evil Speaking ' it
Exe6nununicati(»i ..••...«•• ••^*
Faith and Works 56
Fasting Days • • • • <^«
Fathers and Sons » . S7
Fines . . . • ^ «*•
FieeWiU , »
Friars ^ • • t&*
Friends . <^*
Genealogy of Christ • *^«
Gentlemen ••••• S9
Gold 60
Hall ....«*.
Hell <5l
Holydays • ^
Humility »*•
Idohitry . ; • ' . 6S
Jews ....•.••••••••••*^'
Invincible Ignorance .• ••••'&•
Images .....* ^
Imperial Constitutions • '• • • , * 6b
Imprisonment • • *^'
Incendiaries ..«•«• **•
INDEX. 153
Page
Independenqr . •.« • .66
Things Indifltereut ,67
Public Interest • ib.
Human InTention ib.
Judgments 68
Judge ib.
Juggling 69
Jurisdiction »6,
Jus Divinum 70
Kin^ . . • . « ib.
King of England ••.•• 72
The King - 73
Knights' Senritie 75
Land , , ib.
iMDgaage 76
Law • ib.
Law of Nature 78
Learning .•.••.••••.•.,,i6.
LectUretls » 79
Libels 80
Litui^ ib.
Lords in th6 Parliament ib.
Lords before the Parliament . 81
Marriage 82
Marriage of Cousin-Germans . •••••.•83
Meastire of Things ib.
Difference Of Hen 84
Minister Divine 85
Mon^ .. ...••• ... .. , , , BQ
Moral Honesty .......' go
Mortgage gi
Numbef ib,
Oathii gz
Oracles 94
Opinion , t6.
Parity 95
Parliament 96
Parson 98
Patience ib.
154 I^DEX.
Poft
pMce •... •••••99
Penance . ••••• ^ • m ib.
People ..•*.
Pleuure , ••...•..••••• 100
Philoraphy 10«
Poetry ih.
Pope - r , , . . 101
Popery ••••• • • 10^
Power, SUte , ib.
Prayer • 108
Preaching ■ . 110
Predestination ..,.116
Preferment .••••••• t^«
Premunire , , , •••••118
Prerogatire •••••••• ^*
Presbytery J 19
Priests of Rome 190
Prophecies . « ISl
Proverbs ••••••«•••••••• s^*
Question 182
Reason • , . t6.
Retaliation ~ , . . 123
Reverence •••••.• ^ ^ ib.
Non-residency ••• «,ie4
Religion ,..<*.
Sabbath . • • 129
Sacrament •••••••••• ib*
Salvation ib.
State . . . ;. ISO
Superstition ,,,i&.
Subsidies 131
Simony ••••••••« •••••••^*
Ship Mobey . . . • . • 132
Synod AssemUy • •• • » • ib,
Thank^ving 13«
Tithes ib.
Trade 1S6
Tradition • . <*•
Transttbstantiation 137
INDEX. 155
Page
Traitor 1ST
Trinity «*,
Truth 138
Trial ^ ib.
Unlvenity 139
Vows 140
Uaurjr ...•.•••s^*
Pious Uses 14L
War ib.
Witches M*
Wife . ib.
Wisdom 145
Wit U6
Women . » •••••.<&•
Vear 1*7
Zealots I4ft
THE END.
Printed liy T. Davison, WhItefHars.
V
^
i
I
V