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Ol 



SIR T. BROWNE'S 

RELIGIO MEDICI. 




By 



Oi 



SIR T. BROWNE'S 
RELIGIO MEDIGI. 




LONDON : 

'lay, Sons, and Taylor 
'-had strbkt hill, 



■^ 

1 



c TABLE OF CONTENTS. 

A 

li EDITOR'S PREFACE pp. vii.— xxv. 

- „ „ APPENDIX. . . . pp. xxvi.— Iv. 

* I. Chronological Table of Dates con- 

* NECTED WITH SiR ThOMAS BrOWNE . p. XXVi. 

• II. Discovery of the Remains of Sir T. B. p. xxviii. 

III. Brief Notices of former Editors of 

the •* Religio Medici " p. xxx. 

IV. List op Editions p. xxxiv. 

V. Collations of some Old Editions of ' 
the " Religio Medici " p. liii. 

Addenda bt Corrigenda p. Ivi. 

RELIGIO MEDICI pp. i— 124 

Author's Address to the Reader . . . p. 3 

FIRST PART. 

% I. Our Physician a Christian,— §2. and of the Reformed Reli- 
gion. — § 3. Differences of opinion need not separate Christians. 
Of Refonnatioas.— § 5. Of the Church of England.-^ 

a 



f 



ii TABLE OF CONTENTS. 

§6. Disputes in Religion wisely avoided. Fantasies in Di- 
vinity dangerous, as giving entrance to errors ; whereof our 
Physician confesseth to have had two or three :— JT. 1st, that 
the Soul miirht, in some sort, perish, and rise again with the 
body ; 2d,,Jhat^ men should finally be saygdj 3d, that v e 
might pray for the Dead : — but these he suffered not to grow 
into Heresies.— §8. Of the manifold nature of schism, ever 
multiplying itself. — §9. Mysteries in Divinity only to be ap- 
proached in Faith. — § 10. The armour of a Christian. — 
§11. I. The Eternity of God.— § 12. Of I he Holy Trinity. 
The visible World a picture of the invisible. — § 13. 2. The 
Wisdom of GoD. No danger in attempting to trace the hand 
of God in His works. — § 14. Every essence hath its final Cause. 
— § 15, Nature doeth nothing in vain. — § 16. Nature a Bible 
open to all. — § 17. Providence often falsely called Fortune. — 
§ 18. The term Fortune used in a relative sense. — § 19, Danger 
of confounding the First with second causes. Passion, Reason, 
Faith. — §20. Atheism can hardly exist.,*— §21. Inconsistency 
of unbelief. Many questions may be raised not worthy of 
.solution; — §22. others, which are often raised, may be easily 
solved; others may admit a free dispute; and others are in- 
consequent. — §23. The Bible the best of books. — §24. **Of 
making many b)oks there is no end.** — §25. Obstinacy of the 
Jews, and want of constancy among Christians. The blood of 
Martyrs the seed of the Church.-— § 26. Not all are Martyrs 
who suffer in matters of Religion. — §27. Of Miracles. All 
Miracles equally easy to God.— § 28. All relations of Miracles 
not to be received alike. — §29. Oracles.— §30. Witchcraft. — 
§31. Philosophy distinguished from Magic. The suggestions 
of Angels. — § 32. The Spirit of God diffused tliroughout the 
World. — §33. Of guardian and attendant Spirits. — §34. Man 
a Microcosm, partaking of the nature of all created essences. 
-§35. Of Creation.— ^ 36. Man the masterpiece of Creation. 
— § 37* ^^ ^**c perishable body. — § 38. Death hath no terrors 
for a Christian. — §39. Man hath three separate States of 
existence : i. in the womb ; 2. in this world ; 3. in the next. — 
840. Deallite^beashamcd of rather than feared.— §41. Post- 
humous fame not to be desired. — §42. Length of days not to 
be prayed for, as age doth but increase our vices.— §43. A 
special Providence preserves our lives. — §44. Though death is 



TABLE OF CONTENTS. iii 

to be desired, yet suicide is unlawful. — §45. Death the gate 
through which we pass to immortality. — § 46. The end of the 
world. — §47. The Day of Judgement. — §48. The Resurrection 
of the dead. Types of the Resurrection. — §49. Heaven, or 
llelly not to be defined, — §50. Of fire as an agent in destruc- 
li jn. — § 51. The heart of man is his own torment. — § 52. Con- 
templation of Heaven. — § 53. Crosses to be regarded as proofs 
of God's affection. — §^S4 ^Salv5 tio" thrnnorh ( ^>hrist alone . — . 
§ 55. Our practice ihconsistentwith our theory. — § 56. The 
Church of God not circumscribed. A sectarian spirit hostile 
to charity. — §57. ** Judge not that ye be not judged.'* — 
§ 58. But few are Saved.— § 59. Our confidence can only be in 
God's mercy.— § 60. Faith. 



SECOND PART. 

I. Charity. — §2. Charity must spring from a proper motive. 
The nature of created beings signified in their outward forms. 
Of chiromancy. Variety of outward forms in nature. — 
§3. The souls of our fellow creatures as much the object 
of charity as their bodies. The duty of imparting knowledge. 
Difference of opinion need not divide affection. — §4. National 
want of Charity. Man most ignorant in the knowledge of 
himself. — § 5. Of sympathy. — § 6. The mystery of true affec- 
tion. — § 7. To forgive is the sweetest revenge. — § 8. Of pride 
and conceit. — § 9. Of marriage and harmony. Our Physician 
hath the general cause of humanity at heart. — § lo. Our Phy- 
sician thinketh no man so bad but that there is good in him, 
and feareth his own corruption more than contagion from 
others. — §11. Man's life a constant miracle. Of dreams. — 
§ 12. Of sleep. — § 13. Justice. Avarice a ridiculous vice. 
Poor men may be liberal, and even munificent. — § 14. GOD to 
be loved for His own sake, and our neighbour for God's. — 
§ 15. Our Physician concludeth that there is no happiness but 
in God. 



A LETTER TO A FRIEND, &c Pp. 125-1.SS 

a 2 



iv TABLE OF CONTENTS, 
CHRISTIAN MORALS Pp. 157—231 

FIRST PART, 

§ I. Pursue virtue virtuously. — § 2. A triumph (not ovation) over 
thy passions. — §3. Adjourn not thy chastity. — §4. Be tempe- 
rate, to serve GoD better. — § 5. Charity, Diffuse thy beneficence 
early ;— §6. give largely, widely. — § 7. The covetous merciless 
to themselves ; — § 8, live but unto one world. — § 9. Be grained 
in virtue, not Jightly dipt. — § 10. Plain virtue. Have no by- 
ends, — § 1 1 . Law of thy country, not the non ultra of thy 
honesty. — § I2, Morality not ambulatory. No new ethicks — 
§ 13. Envy, an absurd depravity. — §14. Humility, owe not to 
humiliation. — §15. Forgiveness to be total. — §16. Charity the 
crowning grace, — § 17. Fasten the rudder of thy will ; steer . 
strait imto good. — § 18. Bid early defiance to thy rooted vices. 
— § 19, ISe substantially great ; thine own monarch. — §20. Be 
deaf to calumniators ; they relieve the devils. — §21. Annihilate . 
not God's mercies by ingratitude. — §22. CouFcience will 
shorten the great assize. — § 23. Flattery is a juggler ; fall not i 
into self -adulation, — §24. Study the dominion of thy. elf. — I. 
§25, Fortune hath no name in Scripture. The hand of Pro- V 
vidence. — §26. Money and honours not to be rejected, — ' 
§27. Content may dwell in all stations. — §28. Nothing totally 
bad ; though dro>s in all human tempers.— § 29. Overlook not ; 
the mercies often bound up in adversities,— -§30. Pass not - 
the Rubicon of sin ; mercitul interventioi\s may recall us. — ' 
§31. Confound not the distinctions of men and women. — 
1 32. Rest not under the merits of thy ancestors ; shine by thy ' 
own, — § 33, Dull not away thy days in sloth. Tediousness of 
doing nothing, — § 34. Busy not thy tongue in the encomium of ' 
thyself. — §35, Be thankful for honest parents. Modesty pre- * 
venteth a multitude of sins. — § 36. Heroism of the soldiery ; '• 
the English gentleman. ^ 

SECOND PART. 

% I. Glut not thyself with pleasure ; the strength of delight is in 
its seldomness. — §2. Human lapses not to be toj strictly 



TABLE OF CONTENTS. v 

judged. — § 3. Avoid dogmatism ; let well'weighed considera- 
tions guide. — §4. Natural parts and good judgements rule the 
world. — § 5. Swell not the leaves of learning by fruitless repe- 
titions. — § 6. Despair not of better things whereof there is yet 
no prospect. — § 7. Speckled face of honesty in the world. — 
§8. Weigh not thyself in the scales of thy own opinion. 
Self-conceit a fallacy of high content. — §9. Physiognomy. 
Schemes of look. — § 10. Court not felicity too far ; it sharpens 
affliction. — § 11. Ponder the acts of Providence. Judgements 
on others, our monitions. — § 12. Good-natured persons best 
founded for Heaven. — § 13. To learn to die, better than to 
study the ways of dying. 



THIRD PART. 

\ I. No one age exemplary : the world early bad. — § 2, He 
honours God who imitates Him. — §3. Embrace not the blind 
side of opinions. — § 4. To be virtuous by epitome, be firm to 
the principles of goodness. — § 5. Guide not the hand of God. 
Repme not at the good of others. — §6. Grain not vicious 
stains, which virtuous washes might expunge. — § 7. Burden 
not the stars with thy faults. Fatalism. — § 8. Let every divi- 
sion of life be happy in its proper virtues. — § 9. Be able to be 
alone. — § 10. The whole world a phylactery : wisdom of God 
in everything we see. — §11. Think not to find heaven on 
earth ; true beatitude groweth not here. — § 12. Revenge, 
feminine manhood. If no mercy for others, be not cruel to 
thyself. — § 13. Study prophecies when they are become his- 
tories. — § 14. Live unto the dignity of thj nature.-— § 15. The 
vices we scoff at in others laugh at us within ourselves. — 
§ 16. Forget not the wheel of things, but beat not thy brains 
to foreknow them.— §17. Ingratitude, degenerous vice! — 
§18. Virtue of taciturnity. — § 19. Oaths. Honest men's 
words Stygian oaths. — §20. Personate only thyself. Let 
veracity be thy virtue in words, manners, and actions. — 
§ 21. Labour in the ethicks of faith ; not in old high-strained 
paradoxes. — §22, In seventy or eighty years one may have a 
curt epitome of the whole course of time. — § 23. Elysium of a 
virtuously composed mind. Forget not the capital end of 



vi TABLE OF CONTENTS. 

living. — § 24. Inequalities of this world will be righted in the 
world to come. — § 25. The great advantage of this life, that it 
is exordial to a better. — § 26. That the last flames are deferred, 
owing to the longanimity of God. — §27. Wishes of good men 
for the world's bettering. — §28. The world seems in its wane. , 
— § 29. The world a parenthesis in eternity. Parallelisms in 
different ages. — § 30. Join both lives together, and live in one 
but for the other. 



NOTES— CRITICAL AND EXPLANATORY. Pp. 233—321 

Correspondence between Browne and Sir 

Kenelm Digby, &c P. 233 



Extract from Common Place Book . . . Pp. 283, 284 \ 

( 
Latin Translation of Evening Hymn .... P. 289 r* 

Epitaphs of Petrarch, Dante, and Ariosto . Pp. 299, 300 

INDEX— GENERAL AND GLOSSARIAL. Pp. 323—392 






PREFACE. 



It seems advisable first to give some account of 
each of the works contained in this volume, and next 
to explain what has been attempted in this edition. 

A. — I. The history of the Religio Medici is not a little 
curious. It was written about 1635,' while the Author 
was living at Shipden Hall, near Halifax, after his 
return from his travels on the Continent, and before 
he finally settled at Norwich. He tells us that it was 
not intended for publication, but was " composed at 
leisurable hours for his private exercise and satisfac- 
tion ; " and that after the MS. had been lent to his 
friends, and " by transcription successively corrupted, " 
it was printed without his knowledge or consent, and 
without his name attached to it, in 1642 (p. 4). 
There seems to be no reason to doubt the truth of 
this statement, though Johnson is evidently inclined 

« See Notes on p. 6t^ 1. 4 : 115, 22. 



viii PREFACE. 

to disbelieve it, or at least to consider Browne's case 
(if true) to be a remarkable exception to the general 
rule with respect to surreptitious editions.* Though 
it was published anonymously, the little book seems 
to have attracted so much attention that it was re- * 
printed in the course of a few months ; and thus 
Browne was in a manner compelled to issue "a full and 
intended copy," which appeared (still anonymously) 
in the following year. In the meantime the work in 
its uncorrected form had been brought to the notice , 
of Sir Kenelm Digby, who in the course of twenty* 
four hours (part of which time was spent in procuring 
a copy of the book,) wrote some '* Observations," 
which were immediately sent to the press,' notwith- 
standing Browne's remonstrance and suggestion that 
the writer should at least wait for the appearance . 
of the authorized edition. 

Though the work was considerably altered before it 
was ready fot the public,3 it was carelessly printed, and 
indeed it would almost seem as if the Author, when he', 

> The chief reason for his scepticism is the fact that " a long treatise, how- 
ever elegant, is not often copied oy mere seal or curiosity " (p. xii. ed. Bohn) : . 
but in Browne's case Johnson was not aware that at least five MS. c(^es of 
the Religio M«dici were in existence : viz. one in the Bodleian Library 
(AfSS. KawL Miscell. X62), another (imperfect) in the British Museum 
\mSS. Lansdcmne^ 489X and three in private collections.— {Gardiner's Preface, . 
p. vL note.) 

> Digby s letter to the Earl of Dorset was written in December, and in the 
following March the report of his intended publication reached Browne at 
Norwich. 

3 It is curious to notice that in several passages the unauthorized editions' 
are directly contradicted by the corrected one ; viz. p 14. 1. 4 : 32. 8 : 39. 14 :. 
89.22: X14. 23. 



1^' 



PREFACE, \M. 

had once given it to the world in an authentic form, 
took no more interest in the subject,' little anti- 
cipating that it was to be his chief title to literary 
immortality.' 

It was very soon translated into Latin, by which 
means it was brought to the notice of scholars on the 
Continent, and was afterwards translated into several 
European languages. Upon the whole it was well 
received, but was by some persons much misunder- 
stood, and gave occasion to great and most un- 
deserved misrepresentation of the author's religious 
opinions.3 After the first authorized edition it was 
reprinted at least eight times during the author's life. 
Most of these editions profess to be " corrected and 
amended,'' but this appears to be probably in every 
case, except 1678 (K) and 1682 (L), a mere form of 
words without any distinct meaning, as some of the 

' He did not even take the trouble to see that the " Errata," which had 
been specially noticed on a separate leaf, were corrected in subsequent 
editions, so that some of them remained in the text as late as 1835, when 
Wilkin laments that they had not been brought to his notice in time to allow 
of his using them for the correction of his own text. (See Errata to vol. iii. ) 
On the other hand, the last two editions published during his life have 
/W(r short additions which could hardly have been introduced into the text 
without his authority. (See p. 54. 1. 7 : 56. 27 : 94. S : 123. 30.) 

• He never nut his- name to the book, and in one of his Common Place 
Books written late in life he speaks of it slightingly, as " a piece of mine, 
published lon^ ago " (vol. iii. ft. 354, L 29. ed. Bohn). 

3 See Wilkin's Preface to Rel. Med. The following Note (which deserves 
preservation on account of its monstrous ignorance and absurdit>') was copied 
by the present Editor fr 'm one of the copies in the National Library at 
Paris: ** Th. Brown, un des plus^ d^clar^z ennemis de toute Religion, et que 
rUnivers. d'Oxford avoit autrefob chass6 pour ses debauches, avant sa mort 
€cnx une lettre pleine de sentimens de p^nifence : elle est imprim^e dans un 
Recueil postume de ses dialogues." The Note_ was said to have been written 
Xsf Cl<^ment, formerly Garde de la BIbl. du Roi. who died 1700 — 17x01. 



X pheface. 

same errors are continued frorei one edition to another, 
even down to the present century.' 

During the next hundred and fifty years only about 
four editions appeared ; but early in the second 
quarter of the present century the little book, which 
seemed almost forgotten in the publishing world, was 
being edited simultaneously by a Norwich bookseller, 
an Oxford undergraduate, and an American divine ; 
and in 1831, after an interval of nearly eighty years, 
a precocious youth of nineteen (?) ' had the honour of 
once more bringing it before public noticed It has 
since been republished seven times in England, and 
four times in America, so there is no probability of its 
ever again falling into comparative oblivion, 

2. " A Letter to a Friend, upon Occasion of the 
Death of his Intimate Friend," appears from internal 
evidence to have been written by Sir T. B. about 
1672,* ten years before his death, about the same time 
as the Christian Morals, but shortly after.* Great 



' A ftw pirticukn tcluins to Tkokas Chafhui. and the olhcTBiodeni 

ednor», war bifjundmllMAppnidul toihi>Pref»ce 

- -■■Ikii.-j Prdwe 1» dai " " 

•M lE;;.,, Chipmiu 

:e NoK< 'on p. 117. 1. 
rr. MV Ihut \t wu wi 
iHjD lot this Dpinioa 



3 Wilkin'i Fnbce Ii dainl "Od 30, iSH/'bu 
iished (ill I S 3), ChapDuui'i PrcEiice u dated -j 
■' Oclabrr, 1831-" * See Noti 

' " c NoK> on p. ti;. I. 1. and p. t(a. L aotra. \ 



" (CioKfcv. Pnf to td. .Bij). -Thti 
.forhiilarfirwo.il. lhfC:tr,;tf,;' <y/ilk 



PREFACE, xi 

part of it has the appearance of being a cento (as 
the author would call it,) of passages which he had 
treasured up in his copious Common Place Books, 
and which he was glad to make use of before his 
death. Several sentences are to be found in the 
extracts from these Common Place Books given by 
Wilkin,* and others may probably exist in those which 
are still unpublished. It consists of two parts, the 
former (§§ i — 29) relating more or less closely to the 
subject matter of the Letter, the latter (§§ 30 — 48) 
altogether distinct from it, and found with numerous 
variations in different parts of the Christian Morals, 

It first appeared about eight years after the author's 
death (1690), and has since been reprinted about 
ttn times, which is perhaps more frequently than it 
deserves :• the former portion is comparatively unin- 
teresting, and the latter chiefly valuable as furnishing 
the means of correcting the text of the Christian 
Morals, Dr. Edward Browne, in editing the Letter^ 
did not do justice to his father's memory, and the 
first edition is disfigured by various errors ' which are 
certainly not attributable to the author. These have 
been corrected in the present edition ; 3 the few Notes 

Ckr, M." (Gardiner, Pref. to ed. 1845). *' The concluding reflections are the 
iMuis of a larger work, Chr. M.'* (Mr. Willis Bund, Introd. to ed. 1869). 

* See Notes on p. 132. 1. 21 : 133. 28 : 134. 12 : 136. 26 : 138. 13, 14. 
- ' See Notes on p. 128. L 5 : 130. 13 : 132. 27: 142. 17 : 143. 21 : 148. 25 : 
151. 14: 153. 15,22. 

3 With one exception, p. 128. 1. 5, and thb might have been corrected witK 
therest 



xii PREFACE. 

by the author have been preserved, and references 
have been given to the parallel passages in the 
Christian Morals, There is a MS. in the British 
Museum (Sloane^ 1862) which varies considerably 
from the printed text. Some additional passages have 
been extracted by Wilkin from this MS., which are 
given in the Notes in this edition. 

3. The " Christian Morals " are called by Dr. 
Edward Browne " a continuation of the Religio 
Medici ;^' * and therefore, though in this edition (as in 
those of Wilkin, Gardiner, and Fields) they are separ- 
ated from it, probably future editors will think it better 
to place the two works in juxtaposition. The exact 
date of their composition cannot be determined with 
certainty; but it was after 1662,' and before i68o,s 
and probably about 1671.* They are said by his 
daughter, Mrs. Littelton, to have been **the last work 
of her honoured and learned father." s 

They are very different in style from the ReUgio 
Medici, There is a greater admixture of strange and 
pedantic words, and also a more frequent allusion to 
events and personages in ancient and mediaeval 
history. The book by its title raises expectations 

' Wilkin's Supplementary Memoir^ vol. i. p. Ixvlii.. ed. Bohn. 
a See Note on p. 191. I. 3. ■* See Note on p. 160. 1. 0. 

4 If they were written a little before the Letter to a Friend. Se^ Notes 
on p. 136. I. 27 : p. 198. 1. penult. 
s See the Dedication, p. 159 ; meaning probably Che "last work ** of any 
tat length. 



PREFACE. xiii 

which are hardly realized, and it contains nothing 
equal in piety or eloquence to some passages in the 
Rdigio Medici and Urn Burial, There is, however, 
in many parts, a grave, solemn, stately flow of words, 
very artificial, but not unpleasing, and not unsuited 
to the subject matter, which must evidently have 
been imitated from the parallelism of Hebrew poetry,' 
and which not unfrequently reminds us, in this parti- 
cular, of passages in the De Imiiatione Chris ti.^ The 
following is an elaborate specimen of this peculiarity 
of style, examples of which will be found in almost 
every page: — 

** When death's heads on our hands have no influence upon our 

heads, 
and fleshless cadavers abate not the exorbitances of the flesh ; 
when crucifixes upon men*s hearts suppress not their bad 

commotions, 
and His image Who was murdered for us withholds not from 

blood and murder ; 
phylacteries prove but formalities, 
and their despised hints sharpen our condemnations/' 

(pp. 2IO, 2H.) 

They were first published in 17 16, about thirty-four 
years after Sir T. B.'s death, by Archdeacon Jeffery, 
and have enjoyed a fair amount of popularity, having 

' ftihaps this is what Wilkin means when he says that the " Christian 
MmttU appears to have been written on the model ot^the Boojc of Proverbs." 
(Note to Tract xiii. vol. iii. p 367, ed Bohn.) 

■ Especially as they are brought more prominently before the eve in 
Hiiadle's edition (BeroL 1874) by being divided into lines. Why should not 
fittuK editions of the Christian Morals be printed in the same way T 



xiv PREFACE, 

been reprinted about eleven times. Of these reprints 
the only one that deserves particular notice is the 
first (1756), to which was prefixed Johnson's well- 
known Life of the author.^ 

In the present volume the text has been printed 
from the first edition with (it is believed) only three 
alterations ; ^ but several other improvements and 
corrections have been suggested in the Notes, (chiefly 
arising from the parallel passages in the Letter to 
a Friend,) some of which may probably be adopted 
by future editors. 3 All the Notes in the first edi- 
tion have been retained, as they were copied fronl 
the original MS. of the author; and also most 
of those in ed. 1756, which have been of much use 
in the Glossarial Index. The marginal abstract of 
the different sections is taken, (with a few alterations,) 
from Peace's edition, 1844. The extracts from MSS. 
in the British Museum are taken from Wilkin's editiony 
1852. 

B. — The present volume was at first intended to be^ 
little more than a corrected and improved reprint of 
Gardiner's edition of 1845 (^)« When, however, 

' It is not quite certain whether Johnson contributed to this edition more 
than the Li/e^ as it would ahnost seem from the wording and the punctuation 
of the title-page, as if a marked distinction were intendra to be drawn between 
the writer of the Li/e and of the Explatuitory Notts. 

" See Notes at p. x6x. 1. 17 : 165. 28 : 199. 8. 

3 See Notes at p. 165. 1. 19 : 166. 11 : z68. 22 : 169. ult. : 170. 20 : Z9a 6 : 
8: 200. 8. 



PREFACE. XV 

by the kindness of Mr. Wilkin's Son and of Mr. 
Gardiner's Sister, the whole of the scarce editions, 
formerly in the possession of these two editors (respec- 
tively), were placed at my disposal, it seemed to be 
a sort of literary duty to make the utmost possible 
use of them, as no such collection had ever fallen 
into the hands of any previous editor. Accordingly, 
this accident, (or B^r) rvxOf as Herodotus would 
call it,) determined the character of the present 
edition, which is chiefly critical, or occupied with the 
improvement of the text. If I had known the 
amount of labour that this plan would involve, I 
should probably never have undertaken it ; but there 
has been the satisfaction of thinking that the book 
was worth the trouble, and that future editors would 
thereby be exempted from the necessity of any similar 
work, at least to the same extent. 

In the case of the Letter to a Friend^ &c., and 
also of the Christian Morals, both of which works 
were published after the author's death, there was no 
particular difficulty in settling the text, which is taken 
in each case from the first published edition, with 
the correction of a few passages where the Author's 
MS. must have been copied carelessly. Where the 
mistakes are due to Sir T. B. himself, they are men- 
tioned in the notes, but not corrected in the text.* 

* Sec Notes on p. 162. 1. antep. ; 185. ult. 



jcvi^ PREFACE, 

J With respect to the Reiigio Medici^ however, the 
I/case is very different, and is altogether so peculiar» 
that it requires {for the sake of future editors^) to be 
examined in considerable detail. 

The difficulty of settling the text does not appear 
at first sight, and indeed seems to have been over- 
looked by some former editors. Here is a little book 
which (besides two unauthorized editions,) was reprint- 
ed eight or ten times during the author's life, the (so- 
called) ^^ eighth'' edition (L), published shortly before 
his death, claiming in the title-page to be " corrected 
and amended." Surely (any one would say at first 
sight,) this is the standard edition, to be followed 
implicitly by all future editors. But this is certainly 
not the case, for the simple reason that several of the 
Errata specified in the first authorized edition (C) 
are still uncorrected in L, and therefore it is clear that 
this edition was not superintended by the author. 

And this reasoning applies to all the previous 
editions, except C, which we know was certainly 
corrected by Sir T. B. himself. But even this can- 
not be implicitly adopted, because (as has been 
before mentioned,) some words have been added in 
subsequent editions which bear evident marks of 
genuineness. 

Lastly, the edition published immediately after Sir 
T. B.'s death (M), though claiming, hke the previous 



PREFACE. xvii 

editions, to be ** corrected and amended," does not 
profess to contain any special corrections or improve- 
ments derived from the author's own hand. 

There is in fact, therefore, no edition that can be 
considered to be of authoritative value, and accord- 
ingly each editor has had to select or form a text for 
himself, which is entitled to more or less respect 
simply in proportion to the amount of care appa- 
rently bestowed upon it, and also according to the 
critical principles by which the editor has been 
guided. For some of Sir Thomas Browne's editors 
have thought it their business to improve his work 
by correcting faults of grammar, and altering awk- 
ward or obscure words and sentences. In some 
cases these emendations must be admitted to be 
manifest improvements, in others the value of the 
alteration is less evident, so that some persons may 
consider the genuine readings to be intrinsically su- 
perior to the unauthorized corrections. But, how- 
ever this may be, the present Editor has been con- 
tent with a humbler object, and has endeavoured to 
show, not what Sir Thomas Browne might or could 
or should have written, but what there is reason to 
believe that he really did write,' — and this has been 
no easy task. 

> As the only exception to this rule it may be stated that the example of 
all the previous editors of the present century has been folbwed, in the 
or alteration of a few coarse words and expressions: — in this 

b 



Jtviii PREFACE. 

It seems right to mention exactly the method thai 
has been adopted, in order that future editors may be 
able to judge how far the results are reliable a 
satisfactory, and how far they require correction or 
additional confirmation. All the previous editionf 
(with about three exceptions,) have been examined 
more or less carefully, but only those published in 
Sir T. B.'s life-time (A to L) have been collated 
throughout,* and constantly used as authorities for 
fixing the text; the others have only been quoted 
occasionally. 

The most important contribution to the correction 
of the text is the list oi Errata in ed. 1643 (C), all 
of which (with one exception,') have been adopted. 

Another means of emendation was furnished by 
the corrections in the text of some of the copies of 
ed. 1645 (E), which have been adopted, with ux 
exceptions.3 

The readings of the authorized edition 1643 (Q 
have of course been preferred to those of the two 

edition there axeJSve such cases, at pp. 59, 99, 107, iiz, 120. la two other 
places (p. 35. !• 15 : 62. 28) the text would have been amended, if Uiere had 
been sumcient authority for doiog so. 

^ For this collation I am indebted to my friend and fellow-townsman, 
Mr. T. H. CoLB, M.A., of Sid. Suss. Coll., Cambridge, who has also given 
me his valuable assistance in the correction of the press throughout At 
greater part of the work. 

» See p. 74. 1. 11 : and see Appendix to this Preface, No. V. 

5 See p. 14. L 3: 35-21: 65. 80: 76. 18 : 81. penult : 109. 27. I am In* 
clined to suspect that in these six cases the sheets may possibly have been 
mixed in the copy that I used, and that one of the uncorrected (D) was 
bound up by mistake with the corrwcUd (C). See Appendix, No. V. 



PREFACE. xix 

nous ones (A, B), except in three'^ cases, where 
le carelessness on the part of the author may be 
)ected. 

a other cases, ed. 1682 (L) has been taken as the 
of this edition, simply because it was the last 
; was published during the author's life-time; .but 
•e seemed to be no reason why it should be fpl- 
ed when an apparently better reading was found 
3ne or more of the earlier editions. In these 
;s, however, great latitude must be allowed for 
jrences of taste and judgement, and probably in 
ire editions several readings will be preferred that 
e been rejected in this. 

Vith respect to the antique orthography which 
been adopted, (not in accordance with the opinion 
'he present Editor^ the spelling of ed. 1682 (L) 
been followed, as being sufficiently antiquated 
please those persons who dislike reading an old 
lor in a modern dress, and at the same time not 
far removed from the spelling of the present day 
to give much offence to any one. It is far less 
que than that of some of the older editions, and 
r be supposed to represent the latest type of spell- 
in use during the author's life: — it also agrees 
•e nearly with the spelling adopted in the Letter 
f Friend^ and the Christian Morals. The reader, 

' See p. 49. 1. 13 : 84. 20 : Z04. 25. 

b2 



XX PREFACE. 

however, must not be surprised to find a considerable 
want of uniformity in the mode of spelling the same 
words,' which is not to be attributed to carelessness 
on the part of either the Editor or the Printer. 

The same remarks apply to the use of capital letters^ 
which in this edition (with a few uniform exceptions) 
agrees with the system (if it can be so called) adopted 
in ed. 1682 (L). But these are matters of compara- 
tively little consequence, which do not concern the 
meaning of the author. 

Of much more importance is the punctuation^ in 
which no edition, either ancient or modem, has been 
implicitly followed, but which has been freely altered 
wherever the Editor thought that by so doing the 
obscurities of the writer's style could be better ex- 
plained. Where, however, the meaning of a sentence 
was not only obscure; but also doubtful, it seemed 
unfair to impose upon the reader the Editor's interpre- 
tation ; and therefore in these cases the old punctua- 
tion (generally that of ed. 1682) has been preserved, 
in order that the reader may form his own judgement 
as to the sense of the passage. In some few cases 
the Latin translation has been quoted, in order to 
explain the obscurity of the original English. 

In the hope of being useful to future editors 
the Various Readings are given very fully ; and it is 

» E.g. doriHitories, 6x. 22 ; dormative, 1x9. 85 ; imbrace, emh^actt laa. 26, 27. 



PREFACE. xxi 

hardly to be expected that many important ones 
will be discovered hereafter. The variations in the 
copies of the edition of 1645 ^ ^^^ E) seem to 
indicate the possibility that similar differences may 
exist in other editions;' and if this should at any 
time be found to be the case, fresh sources of im- 
provement to the text (or at least additional authori- 
tative readings,) will crop up.* 

In writing the Notes (which are almost entirely 
confined to the explanation of the text) it has been 
found occasionally very difficult to decide what to 
notice, and what to pass over sicco fede. The ex- 
planation of historical allusions and of unusual words 
has been for the most part relegated to the Index, so 
that those persons who do not need them will not be 
annoyed by having such matters brought before their 
notice. The labours of my predecessors have been 
freely used, and (it is believed) as freely acknow- 
ledged, whenever a special acknowledgment seemed 

' I am myself inclined to suspect that all the copies of 1656 (F) and of 
1659 (G) are not exactly similar ; but as I have never had the opportunity of 
examining two copies of these editions (respectively) at the same time, I 
canaoc speak with certainty on the point. Perhaps also it may be the case 
with ed. 1682 (L) ; at least, Mr. Willis Bund's text (Z), which he says is 
taken from that edition, differs very much from the copy which I have used. 

In connexion with this subject it should be stated, that, whiU I have 
endeavoured to mention some public library in which each edition may 
(respectively) be consulted, these are not the copies which have been collated 
for this edition, which were almost exclusively contained in the collections 
of Wilkin and Gardiner. 

* In illostratton of this question it may be mentioned that of ien^ copies 
06 Bacon's Essays (ed. 1625) used by Mr. Aldis Wright in preparing his 
editioa (1863), "no two were exactly alike." 



xxii PREFACE. 

to be required ; but certainly in several passages 
where I have most wanted assistance, I have found 
none.* Of course I shall not be surprised if some of 
my readers make the same complaint about myself. 

The Index is intended to contain a tolerably com- 
plete list of the strange words used by Sir T. B., 
which may possibly be useful to future lexicographers. 
Peace's list of words (V) and Gardiner's short Glos- 
sary (W) are incorporated in it \ and it has had the 
benefit of the supervision of the Rev. C. B. Mount, 
M.A., late Fellow of New College, Oxford, who has 
been reading the Religio Medici for the forthcoming 
English Dictionary edited by Dr. Murray for the 
Philological Society. 

Several additions have been made to the biblio- 
graphical lists given by Wilkin and Gardiner, so 
that the catalogue of editions is probably nearly 
^complete.' 

Instead of giving a full account of Sir T. B., after 
the admirable Life by Johnson, and the exhaustive 
** Supplementary Memoir" by Wilkin, I have dravm 
up a Chronological Table of the principal events relat- 
ing to him and his contemporaries. 3 All that need be 

' In the case of some few passaf^es in the Relifio Medici I hare been 
almost inclined to believe that Sir T. B. in after life might have confened 
^as Coleridge did about some of hb own youthAil lines,) " Hang me if J 
know, or ever did know, the meaning of them, though my ovm composition." 
(Sec Notes and Queries, 1880, vol. 1. p. aT?.) 

" See Appendix to this Preface, No. IV. 

3 See Appendix t j this Preface, No. I. 



PREFACE. xxiii 

added here is that in 1840, about five years after the 
publication of Wilkin's edition, his coffin was found 
accidentally in the chancel of the church of St. Peter's 
Mancroft, in Norwich, with a curious inscription, 
written probably by his son Edward,* which gave rise 
to an antiquarian discussion that would have amused 
both Father and Son. 

The curious way in which some quaint passages in 
his writings were illustrated in his own person, is too 
remarkable to be left unnoticed. He says, "When 
there are no less than three hundred sixty-five days 
to determine their lives in every year, .... that [any 
persons] should wind up upon the day of their 
nativity, is indeed a remarkable coincidence.'* ^ He 
was himself an instance of this ** remarkable coinci- 
dence," for he died on his seventy-seventh birthday. 

Again, he calls it a " tragical abomination " for us 
** to be knaved out of our graves, to have our skulls 
made drinking-bowls . . , . to delight and sport our 
enemies." 3 Would he have been much better satis- 
fied if he could have foreseen that his skull, after being 
"knaved out of his grave," would be kept under a 
glass case in the Museum at the Norwich Hospital ? 

• Some nodce of this discovery may be found in the^«/ir^. Rev. 1851, vol. 
Ixxzix. p. 39Z : Edinb, Rev. 1879, vol. cl. p. 56 ; and in the Appendix to this 
Prefoce, No. II. 

■ Letter to a Friend^ 1 8, p. 133. 

3 Urn Burial^ ch. 3, p. 30, ed. Bohn, where "knaved" is changed into 
"gnavred." To knave is to thieve^ cheats steal. 



xxiv PREFACE. 



« • 



Once more, he says that " He that lay in a golden 
um eminently above the earth, was not like to find 
the quiet of his bones : many of these urns were 
broke by a vulgar discoverer in hope of enclosed 
treasure." * Of this thievish propensity also he nar- 
rowly escaped furnishing an example ; for if the in- 
scription on his coffin, with its enigmatical statement 
about the change of lead into gold, had been placed 
" eminently above the earth," his " spag)rric body " 
would hardly have been left at peace for one hundred 
and sixty years. 

In the course of this work I have troubled so many 
of my friends with queries and requests of various 
kinds, that it would appear ostentatious and pedantic 
if I were to attempt to enumerate them all. I am, 
however, none the less thankful to them for their 
assistance, without which I am quite sensible that the 
work would have been far more imperfect than it is. 
But I must especially mention my obligation to the 
Rev. W. D. Macray, M.A., F.S.A., for his constant 
kindness in consulting in the Bodleian Library books 
which I had no opportunity of using myself: — and I 
wish also (if I may do so without impertinence,) to 
express my sense of the great utility of Notes and 
Queries^ to which (besides other advantages,) I owe my 

> Utn Burial t ch. 3, p. «7, ed. Bohn. 



PREFACE. XXV 

introduction to Mr. Wilkin^s Son, and the use of his 
Father's books. 

The portrait of Sir Thomas Browne which forms 
the vignette to this volume was engraved by the late 
C. H. Jeens from a painting in the Library of the 
Royal College of Physicians of London. The name 
of the artist is unknown, but the donor of the picture 
is conjectured to be Dr. Edward Browne, son of Sir 
Thomas Browne, and a well-known London physician, 
who was President of the College in 1704. 

Let me end this Preface with two short extracts 
from Sir T. B.'s writings, one for the consideration of 
editors and commentators, the other for that of critics 
and reviewers : — 

" I have seen a grammarian tower and plume him- 
self over a single line in Horace, and show more 
pride in the construction of one Ode than the author 
in the composure of the whole book." — ReL Med., 
ii. 8, p. 108. 

"Bring candid eyes unto the perusal of men's 
works, and let not zoilism or detraction blast well- 
intended labours." — Ckr, Mor., ii. 2, p. 186. 

W. A. G. 
Hastings, Au^^. 2, 1881. 



[ xxvi ] 



APPENDIX No. I. 

CHRONOLOGICAL TABLE OF DATES 
CONNECTED WITH SIR THOMAS BROWNE. 

SIR THOMAS Browne's contemporary persons and 

LIFE. EVENTS.* 

1576. Rodolph II., Emperor of Germany. 

1588. Christian IV., King of Denmark. 

1589. Henry IV., King of France. 
1603. James I., King of Great Britain. 

1603. Sir Kenelm Digby born. 

1604. Ahmed I., Sultan. 



1605. April I, Leo XL, Pope. 
1605. May 16, Paul V., Pope. 



Bom in London, Oct 19. 1605, Davenantbom. 

1608. Milton bom. 

1609. J. J. Scaliger died ;— Suckling bora. 

1610. Louis XI 1 1., King of F'rance. 
1612. Matthias, Emperor of Germany. 

1 61 2. Gustavus Adolphus, King of Sweden. 

1613. La Rochefoucauld bom. 

1614. Dr. Henry More bom. 

1617. Mustafa I., Sultan. 

1618. Othman 1 1. , ditto ; — Cowley \>om. 

1 6 1 9. Ferdinand II., Emperor of Germany. 
1621. Gregory XV., Pope. 

i6a3. Mustaui I. restored ; — MoU^re bora. 
Matriculated at Broadgate^j 

Hall, (afterwards Pembroke > 1623. Urban VIII., Pope ; — Pascal bora. 

College,) Oxford j 

1623. Murad IV.. Sultan. 

1624. Sydenham bom. 

1625. Charles I., King of Great Britain. 

* The names of contemporary sovereigns are introduced in reference 
to p. 66, 1. 6. 



CHRONOLOGICAL TABLE, xxvii 

Sir Thotnas Browne* s Life. Contemporary Persons and Events. 

B.A-. June 30. 1626. Bacon died ; — Boyle bom. 

<f<528r Sir Wm. Temple born. 
M.A., June 11 1629. 

1630. Barrow bom. 

163.1. Dryden bom. 

, ,^ « Christina, Queen of Sweden ; — Spinora , 

*^3a- \ Sir Christ. Wren and Locke born. 

M.D. at Leyden 2633.? 

V^Tot^ Religio Medici 1635. ? 

Settled at Norwich Qtra^ _ 

M.D., at Oxford, July xo 1637. Ferdinand III. Emperor of Germany. 

1637. Ben J[onson died. 

X640. Massinger died. 
Married Dorothy Mileham ... 1641. Sir John Suckline died. 
Unauthorized edition of Re-\ g (Galileo died ; — Newton bom ;— Civil 

ligi0 Medici j '^*' \ War began in England. 

Fir&t authorized edition of do. 1643. Louis XtV., King of France. 

1644. Chillingworth died. 

1645. Grotius died, 
Pseudodoxia E&idemica pub-\ ., ^ 

lisbed / '^^^• 

1648. Frederick III., King of Denmark. 

1649. Charles I. beheaded ; — Drummond died. 

1650. Descartes died. 

1651. F^nelon born. 
1653. Inigo Jones died. 

Ifydriotaphin and Gard/k o/\ '^SS- Archbishop Usher died. 

C>nwpublUhcd ...] '658. Harvey died. 

z66o. Restoration of Charles IT. 

1662. Pascal died ;— Royal Society instituted. 
Elected Hon. Fellow of College! ^^, 

of Physicians, Dec / '^^• 

Received Diploma, June 24) 1665. Great Plague in London ; — SirKenchn 

(vi. Kal. Julii) )' Digby died. 

1666. Great Fire of London. 

1667. Cowley died. 
x668. Davenant died. 

Knighted by Charles II.,> ^^ 
Sept. 38 ••• / ' 

1673. Moli^re died. 

1674. Milton died. 

1677. Spinoza died. 

1678. Barrow died. 

1680. La Rochefoucauld died. 
Died at Norwich, Oct. 19,! ^^^ 

aged 77 J 

Hiswidowdied 1685. 



[ xxviii ] 



APPENDIX No. II. 

NOTE ON THE DISCOVERY OF THE REMAINS 
OF SIR THOMAS BROWNE IN 1840. 

By Robert Fitch,' Esq., F.G.S. [Extracted from the 
Proceedings of the~ Archceological Insiiiutey 1847.] 

*' In August, 1840, some workmen, who were employed 
in digging a vault in the chancel of the church of St. 
Peter's Mancroft, Norwich, accidentally broke, with a 
blow of the pick-axe, the lid of a coffin, which proved 
to be that of [Sir Thomas Browne,] whose residence 
within its walls conferred honour on Norwich in olden 
times. This circumstance afforded me an opportunity of 
inspecting the remains : the bones of the skeleton were 
found to be in good preservation, particularly those of the 
skull ; the forehead was remarkably low and depressed, 
the head unusually long, the back part exhibiting an 
uncommon appearance of depth and capaciousness ; the 
brain was considerable in quantity, quite brown and 
unctuous ; the hair profuse and perfect, of a fine auburn 
colour, similar to that in the portrait presented to the 
parish by Dr. Howman, and exhibited at the meeting of 
the Institute in 1847, and which is carefully preserved in 

* [Mr. Fitch's name was by mistake printed Firth in some of the reviews 
at the time of the discovery, and the error has been perpetuated ahnosi ever 
since.] 



REMAINS OF SIR THOMA S BRO WNE. xxix 

the vestry of St. Peter^s Mancroft. The coffin-plate, 
which was also broken, was of brass, in the form of a 
shield, and it bore the following quaint inscription : — 

* Amplissimus Vir 
1>» Thomas Browne Miles, Medicinae 
D' Annos Natus 77 Denatus 19 Die 
mensis Octobris, Anno D"J 1682, hoc 
loculo indormiens, Corporis Spagy- 
rici* pulvere plumbum in aurum 
Convertit.* 

" I succeeded jn taking a few impressions ' from the 
plate^ and have presented one, with a counter-impression, 
to the Institute, to be deposited amongst the collections 
of the Society. 

"There was another singular circumstance connected 
with the discovery ; the lead of which the coffin was made 
was completely decomposed and changed to a carbonate, 
crumbling at the touch." * * * * 

' \Spagyrta is one of those Paracelsian terms of which Sir T. B. was 
rather fond, meaning "ars qus purum ab tmpuro segregare docet, ut, 
rejectis faecibus, rirtus remanens operetur." (Castelli Lex. Med.) Used 
here as synonymous with Alcheniv.'\ 

* [One of these impressions I have seen, and have thus been enabled to 
correct two minute errors in Mr. Fitch's copy of the inscription.] 



[ xxx] 



APPENDIX No. III. 

BRIEF NOTICES OF FORMER EDITORS OF 
THE "RELIGIO MEDICI/* 

Thomas Chapman, who has the credit of being the 
first modem editor of the Religio Medici^ died in or aear 
London, August, 1834, at the early age of twenty-two. Of 
his brief life, which gave promise of future literary acti- 
vity, nothing has to be said but that his father was a 
London merchant, that he was bom August, 181 2, and 
after passing about six years at the Charterhouse, was 
entered at Exeter College, Oxford, in February, 1830 ; 
that he edited the Religio Medici in 1831, and that he 
took his B.A. degree (with a second class in Litt. Human.) 
about three months before his death. 

Alexander Young, D.D., an American divine and 
historian, and the first trans-Atlantic editor of any of Sir 
T. B/s works, born 1801, died 1854. He edited a series 
of works with the title, " Library of Old English Prose 
Writers,*' (the third volume of which (Cambridge, 183 1,) 
contains the " Miscellaneous Works of Sir T. B.") and 
wrote "An Account of the Pilgrim Fathers," (Boston, 
1841). There is a notice of him in Allen's American 
Biogr. Dict.y and in Ripley and Dana's New American 
Cyclop. 



NOTICES OF FORMER EDITORS. xxxi 

Simon Wilkin, F.L.S., to 'w^hom Sir T. B/s readers 
are more indebted than to any other single person, was 
bom near Norwich, July, 1790. He succeeded in early 
life to a handsome fortune, which left him at leisure to 
indulge in literary and scientific pursuits, especially 
botany and entomology. Having lost all his property by 
a disastrous speculation in some paper-mills, he estab- 
lished himself as a printer and publisher at Norwich, 
where he earned an honorable place in the list of 
literary booksellers by the publication of a variety of 
elegant works, and especially by his edition of Sir T. 
B.'s Works and Correspondence (1835), on which he had 
expended the leisure of a dozen years, and with which his 
name is inseparably connected. During his residence at 
Norwich he took an active part in the establishment of 
the local Museum and Literary Institution, both of which 
still continue to flourish. In 1837 he removed to London, 
and he died at Hampstead, July, 1862. A sketch of his 
life by his son appeared in the Trans, of the Linncean 
Soc, and another in the Baptist Mag. for May, 1863 ; 
the former dealing more with his literary and scientific 
character, the latter with his religious and private life. 

James Augustus St. John, "traveller, linguist, 
author, and editor," was bom in Wales in 1800, and 
removed to London about 181 7. He was for a time 
sub-editor of J. S. Buckingham's Oriental Herald, and 
during a long and active literary life published numerous 
works, of which no one requires to be specially noticed 
here. His edition of the Religio Medici^ and Hydrio- 
iaphia, appeared in 1838 ; and he also edited Bunyan's 



xxxii NOTICES OF FORMER EDITORS. 

Pil^riffis Progress^ More's Utopia^ Locke's Philosophical 
Works^ Milton's Prose Works^ and Bacon's New Atlantis. 
He died in 1875. There is a notice of him in Walford's 
Men of the Time, and in Allibone* s Diet, of English 
Liter, 

John Peace was bom in Bristol in 1785, was for forty 
years keeper of the City Library, and died unmarried on 
Durdham Down in 1861. He at one time, rather late in 
life, thought of entering Holy Orders, and in 1824 kept 
some terms at Cambridge with that object ; but this in- 
tention was given up on account of the failure of his 
voice. Owing to delicate health in early life he had (he 
says) but a broken education, or no education at all 
{Axiom, p. 46). He was a most regular worshipper at the 
Cathedral, and in 1839 published anonymously An 
Apology for Cathedral Service , dedicated to the Poet 
Wordsworth, with whom he was intimate. He was a 
man of much quaint humour, with various peculiarities and 
prejudices, e.g. against railroads and the penny postage, 
and especially his " defiance of modem punctuation " 
(p. 240), evinced in his abhorrence of commas^ colons^ 
and semi-colons. Shortly after his death was published 
a volume of detached thoughts, put together by himself, 
with the punning title, Axiomata Pads, and the colophon, 
Pax tibi, to which is prefixed a biographical preface, the 
source of the preceding notice. 

Henry Gardiner, M.A., who was loved and respected 
by all who knew him, was born in Surrey in 18 15, was 
educated for a urgeon, and came up to Oxford in 1839, 
rather later in life than usual, with the intention of taking 



NOTICES OF FORMER EDITORS, xxxiii 

a medical degree. This intention he did not carry out, 
but after residing several years in Oxford as a member of 
Exeter College, (during which time he edited the Religio 
Medici ZivA Christian Morals \n 1845,) ^^ entered Holy 
Orders in 1846. He was presented to the living of 
Catton, near York, in 1859, and died unmarried in 1864. 
He was preparing a new edition of the Religio Medici^ 
&c., at the time of his death. 

James T. Fields, an American author and publisher, 
bom 1820 (?), died April, 1881. He was for many years 
an active partner in the publishing house of Ticknor and 
Fields at Boston, and retired from business about 1870. 
He reprinted Gardiner's edition of the Religio Medici, 
&c., with the addition of the Hydriotaphia^ and extracts 
from Sir T. B.^s Letters, and other works, 1862. He 
paid several visits to this country, and was acquainted 
with most of the notable men of letters in England and 
America. He gave some lectures about his intercourse 
with eminent men in England, and also wrote an interest- 
ing series of papers in the Atlantic Monthly (i 871) on the 
saiile subject, which were republished by himself under 
the title, Yesterdays with Authors, Boston, 1872. There 
is a notice of him in Allibone*s Diet, of Authors, and 
Ripley and Dana*s New Amer, Cyclop, 



[ xxxiv J 



APPENDIX No. IV. 

LIST OF EDITIONS. 
RELIGIO MEDICI. 

I. English Editions,^ 

A, 1642. Small Svo, London ^ Crooke. 

There is no printed title-page, but an engraved frontis- 
piece, representing a man falling from a rock into the sea, 
but caught by a hand issuing from the clouds. The 
motto, " a ccelo salus^* and the words, ** Religio Medici^* 
are engraved on the plate ; and at the foot, " Prit^ted for 
Andrew Crooke, 1642. Will. Marshall sen P It contains 
nothing but the text, beginning (on p. i), " For my 
religion," 6cc. ; and ending (on p. 190), **Thy will be 
done," &c. Said to be extremely rare. {BodL Ubr, 
Oxford) 

B. 1642, Small Svo. London, Crooke, 

No printed title-page, but the same engraved frontis- 
piece as in A. It contains nothing but the text, which 
ends on p. 159, and which agrees generally with that of 
A, Wilkin thinks that this edition was probably the 
later of the two. The variations are chiefly orthogra- 

> A few other editions, mentioned by bibUographers, are omltied in this 
list, becaus'! the Editor has not met with any satisfactory evidence cf 
their existence. 



. RELIGIO MEDICI, xxxv 

phical ; in other cases the readings of B are generally 
(but not always) preferable. {British Museum,) 

C 1643. Small Svo. London, Crookc, 

No printed title-page, but an engraved frontispiece with 
the same device, and the following words at the foot of 
the plate: ''A true and full coppy of that which was 
most imperfectly and surreptitiously printed before under 
the name ^Religio Medici. Printed for Andrew Crooke, 

1643." 
It contains, when complete: i. "A Letter sent [from 

Sir Thomas Browne to Sir Kenelme Digby] upon the 
Information of Animadversions to come forth, upon the 
imperfect and surreptitious Copy of Religio Medici; 
whilst this true one was going to the Presse ; " — 2. Sir 
Kenelme Digby's answer; — 3. a short address from "A. 
B.," " To such as have, or shall peruse the Observations 
upon a former corrupt Copy of this Booke ; " — 4. a list 
of more than thirty Errata (many of which were over- 
looked or neglected in most of the subsequent editions) ; 
— 5. a preface from Sir Thomas Browne " To the 
Reader ; " — and 6. the text (ending on p. 1 83) much en- 
larged, divided into two Parts, each of which is sub- 
divided into Sections. This is i^n't first authorized edition. 
{British Museum^ 

D. 1645. Small Svo, London, Crooke, 

A careless reprint of C, with only about one-fourth of 
the Errata corrected. The text ends on p. 174. This 
appears to be the second authorized edition. {Bodl, Libr, 
Oxford.) 

E, 1645. Small Zvo, London, Crooke, 

This is apparently the same edition as the preceding, 
but with various corrections made in some of the sheets 

c 2 



xxxvi LIST OF EDITIONS. 

while they were being printed off. It appears to have 
been unknown to Wilkin (though he had three copies of 
D in his collection), as, whenever he refers to " ed. 1645," 
he quotes the reading found in Z>. This was probably 
reckoned as the second authorized edition.' (Bodl, Libr, 
Oxford) 

1648 (?) Sptall %vo. London, 

An edition of this date is mentioned by Watt {Biblioth, 
Britann,) ; but neither Wilkin nor Gardiner ever saw it, 
nor has the present Editor been able to discover a copy. 
It is probable that between 1645 ^^^ ^^S^ ^^ edition 
was published which was reckoned the third authorized 
edition, as F is called Xht fourth, 

A MS. note in Keek's copy of ed. 1643 (now in the 
Bodleian Library at Oxford) seems to point to an edition 
in 1654 (the date of the Preface to his Annotations), but 
of this, also, the present Editor has been unable to dis- 
cover the existence. 

F. 1656. Small Zvo, London, Crook. 

The usual frontispiece-title, with the date altered, and 
then the following printed title-page : " Religio Medici, 
The fourth Edition, corrected and amended.' With 
Annotations never before published, upon all the ob- 
scure passages therein." The former part of the volume 
(to p. 174) is a reprint of E, Then follows another 
title-page (" Annotations upon Religio MedicV^, with the 
date 1659 (not 1656), forming the first page of sheets, 

■ In order to distinguish the two volumes, it may be mentioned that at 
p. XX, I. 7, Z> has leave t and K, have; at p. 88, 1. i, D has neatest^ and E, 
n.,zrest ; and at p. 153, \.S,D has doth but, and E, doth not. These are 
probably the only three places in which the reading of D is better than that 
uf E. (See, in this edition, p. 14, 1. 3 ; p. 65, 1. ^o; p. 109, 1. 9^.)> 

''' The words ''corrected and amended" are found in the title-pages of 
several of the old editions, which cannot fairly lay claim to any suchCTedit. 



RELIGIO MEDICI. xxxvii 

the pagination of which is incorreGt. The Preface is 
dated March, 1654, and the Annotations end on p. 297. 
These are supposed to have been written by Thomas 
Keck (see Wilkin's Preface)^ and are learned and useful, 
but unnecessarily prolix and tedious. {British Museum.) 

G, 1659. Small Zvo, London^ Crook, 

A newly-engraved frontispiece with the usual device 
and the date 1660, The printed title: ^^ Religio Medici, 
The fifth Edition, corrected and amended. With Anno- 
tations never, &c. Also, Observations by Sir Kenelme 
Digby, now newly added." At the back of the title-page 
is a list of four Errata^ one of which (at least in the 
copies examined for this edition) is no erratum at all. 
This volume is apparently the same as the preceding, 
only the prefatory matter having been reprinted,* and 
with the addition of Digby's " Observations upon Religio 
Medici^^ which has a separate title-page and pagination, 
and is called, "The Third Edition corrected and en- 
larged," pp. ']']. (British Museum) 

II, 1659. Small Fol. London^ Ekins, 

Appended to the third edition of the Pseudodoxia 
Epidemica, and prefixed to the Hydriotaphia and The 
Garden of Cyrus. Title : " Religio Medici; whcreunto 
is added, &c. ... by Thomas Brown, Doctour of Physick. 
Printed for the Good of the Commonwealth." A reprint 
probably of F^ but beginning with the Author's address 

* Sec (besides other instances of errata in both volumes) at p. lo, I. 21, 
Oepidus: at p. 66, 1. 18, Ascendence : at p. 68, 1. 14, celestUal : at p. 162, 
L 14, Altos : on sheet My pp. 285 to 290, for 185 to 190. See, also, the catch- 
word *' tentunt" and *^ intention" on sheet A^ in the prefatorj' matter. 

^ The spelling of various words b altered, but the readings agree exactly 
(» far as has been ot»erved], and even the mistake of Oepidus for Oedipus 
(p. xo) has been retained (p. 2, coL 2). 



xxxviii LIST OF EDITIONS. 

" To the Reader ; " the text is printed in. double columns, 
and ends on p. 291 (BodL Libr, Oxford^ 

I. 1669. Small Svo. London ^ Crook, 

A reprint of G^ ending on p. 379, called, "the sixth 
Edition, corrected and amended." {British Museum.) 

y. 1672. Small ^to. London^ Crook. 

At the end of the sixth edition of the Pseudodoxia 
Epidemica; a reprint of /, but with some variations, and 
without the usual frontispiece, called, " the seventh Edi- 
tion, corrected and amended," ending on p. 144. (BodL 
Lilr. Oxford^ 

K, 1678. Small %vo. London, Scot, Basset, &^c\ 

A reprint of /, with the usual frontispiece, and several 
alterations in the text, some of which may have been 
accidental, while others can hardly have been made 
during the Author's life without his authority.' It omits 
"A. B.V address, " To such as have," &c., and is called, 
^' the seventh Edition, corrected and amended;" it ends 
on p 374. {Trin. Coll. Dublin) 

L. 1682. Sniall Zvo. London, Scot, Basset, S^c, 

A reprint of A', with the usual frontispiece; called, "the 
eighth Edition, corrected and amended," and ending on 
p. 374. This was the last edition published during the 
Author's life. {Med. Chir. Soc. London) 

M. 1685. Fol. London, Scott, Basset, &^c. 

In the first collective edition of Browne's works, 1686 ; 
a reprint probably of % called, " the eighth Edition, cor- 
rected and amended." This edition is said to have been 
edited by Dr. (afterwards Abp.) Tenison ; but there 
is probably no reason for this statement, except that 

* See (in this edition) p. 54, 1. 7 : p. 56, 1. 27 : P- 94, 1- 3 : p. 1^/3, 1. 30. 



RELIGIO MEDICI, xxxix 

Tenison's name is appended to the prefatory notice to 
"Certain Miscellany Tracts," which form part of the 
volume. {British Museum,) 

N. 1736. Zvo, London, CurlL 

Title, " Sir Thomas Browne's Religio Medici: or, the 
Christian Religion, as professed by a Physician ; freed 
from Priest-craft and the Jargon of Schools. A Casio 
Sa/us. The tenth Edition," pp. 103. A short biographical 
notice prefixed, and a few notes interspersed. The Latin 
quotations and phrases in the text are translated ; and 
all the prefatory matter is omitted, together with the 
" Annotations " and " Observations." Probably very 
scarce ; — never seen by Wilkin or Gardiner. (Bodt. Libr, 
Oxford^! 

O. 1736. i2mo. London, Torbuck. 

A newly engraved and much larger frontispiece. Title, 
^^ Religio Medici, by Sir Thos. Browne, Knt. M.D. A 
New Edition corrected and amended, with Notes and 
Annotations never before published, upon all the obscure 
passages therein. To which is added, The Life of the 
Author. Also, Sir Kenelm Digby's Observations." Con- 
tains the usual matter, with Keek's Annotations distri- 
buted at the bottom of the pages, instead of all together 
at the end of the treatise ; also, a few additional Notes, 
a short Life of the Author, and a Table of Contents at 
the end of the volume. The text seems to be a reprint of 
L, with a few variations. (British Musetun.) 

P. 1738. t2mo, London, Torbuck, 

Title, ** Religio Medici; or the Religion of a Physician. 
By Sir Tho. Browne, Knt. M.D. The eleventh Edition 
corrected and amended, with Notes," &c. &c. A new 



L 



xl LIST OF EDITIONS. 

title-page, containing a sort of Table of Contents in 
double columns, attached to the unsold copies of O, 
{Wilkin, Gardiner,) 

Q, 1754. Sntall %vo. Edinburgh^ printed by W, Ruddi- 
7nan, Jun, 

Title, " Religio Medici, By Sir Tho. Browne, Knt. M.D. 
With the Life of the Author. To which is added Sir 
Kenelm Digby's Observations. Also Critical Notes upon 
all the obscure Passages therein, never before published. 
The tenth Edition carefully corrected." 

Containing the usual prefatory matter, with copious 
Notes, partly original, and partly abridged from KecWs 
Annotations ; carefully edited, but with very numerous 
unauthorized alterations in the text, which appears to be 
taken mainly from K or L, Probably very scarce ; — 
unknown to Wilkin and Gardiner. (Univ, Libr» Edinb.) 



R. 1 83 1. i2mo. Oxford, Vincent, 

Title, ^^ Religio Medici, By Sir Thomas Brown 
Kt. M.D.** Contains a short notice by the Editor, " T. C." 
(viz. Thomas Chapman, then an undergraduate of Exeter 
College, Oxford,) the usual old prefatory matter, a select 
tion of Keek's Annotations, with a few additional Notes 
/ by the Editor, and the text probably reprinted from y 
or J/, with a few alterations. {Bodl, Libr, Oxford,) 

S. 1 83 1. Small Svo, Cambridge {C/,S,), Hilliard and 
Brown, 
In the '* Miscellaneous Works of Sir Thomas Browne," 
forming the third volume of a series called "Library of 
Old English Prose Writers," edited by the Rev. Alexander 
Young, D.D., of Boston. The volume contains also Hy- 
driotaphia, and the Letter to a Friend^ together with some 



RELIGIO MEDICI. xli 

extracts from Vulgar Errors, The Editor states in his 
Preface that the Notes are for the most part selected from 
Keek's Annotations,* but he does not specify the edition 
from which the text is taken. {Only the title-page and 
preface seen by the present Editor,) 

1\ 1835. Zvo, London, Pickering, 

In the second volume of Browne's Works (4 vols.) care- 
fully edited by Simon Wilkin, F.L.S., and called "the 
fifteenth Edition" (which it certainly is not). The text is 
mainly taken from C, but with numerous alterations taken 
from the MSS. and the other printed editions. Under the 
text there is a notice of the principal various readings, 
and a copious collection of Notes, partly selected from 
Keek's, and partly original ; and Digby's " Observations " 
are added at the end. There is also a list of " Additions 
and Corrections " (pp. xxi. xxii.), chiefly caused by Wil- 
kin's having overlooked the table of Errata in C until his 
own edition was printed off. (British Museum^ 

U, 1838. Small Svo, London, Rickerby, 

Prefixed to the Hydriotaphia, edited by J. A. St. John. 
Contains the usual old prefatory matter, and Digby's 
" Observations ; " also a " Preliminary Discourse," and 
Notes by the Editor, and a useful Table of Contents. 
The text is probably a reprint of L» {Bodl, Libr. Oxford^ 

V, 1844. %vo, London, Longman, 

Prefixed to the Christian Morals, carefully edited by 
John Peace, with a Preface by the Editor, a useful Table 
of Contents, a selection of "resemblant passages from 

* These, he says, were "first published in 1654.'* If ^^Js statement is 
rorrect, the edition of 1654 has esca^d the researches of Wilkin, Gardiner, 
uid ihe pre^ient Editor, and is the missing edition mentioned above. 



xlii LIST OF EDITIONS. 

Cowper's Task^^ and a copious Index of unusual words. 
It omits all Notes except the few inserted in the margin 
by the Author himself. The text is a careful reprint of C, 
with a few alterations. {British Museum^ 

W^. 1845. Sjnall Zi'o. London, Pickering. 

Prefixed to the Letter to a Friend and the Christian 
Morals, Carefully edited by the Rev. Henry Gardiner, 
M.A., of Exeter College, Oxford, with a Preface by the 
Editor, and numerous Notes, partly original, partly from 
Keek's Annotations, a marginal analysis of the different 
sections, and a useful Glossary of unusual words and 
phrases. It is called "the eighteenth Edition (in Eng- 
lish)," — which, however, it certainly is not. The Editor 
** carefully collated the text with three of the MSS. and 
with the most trustworthy of the editions." {British 
Museum), 

1848. i6mo, Philadelphia, Lea and Blanchard, 

In a volume containing also Christian Morals, {Not 
seen by the present Editor, but mentioned on the authority 
of Mr, Fields.) 

X. 1852. Small Svo. London, H. G. Bohn. 

In the second volume of Browne's Works, forming part 
of ** Bohn's Antiquarian Library ;" — a reprint of T, with 
the "Additions and Corrections" duly inserted in the text: 
— still called " \he fifteenth Edition." {British Museum.) 

1862. Small Sto. Boston {U.S.), Ticknor and Fields, 

Prefixed to the Letter to a Friend, Christian Morals, 
Urn Burial, and other papers. Edited by J. T. F. (viz. 
James T. Fields). It contains the text and a selection 
of Notes, both taken apparently from Gardiner's edition 
( U^, and a " Biographical Sketch of the Author." 



RELIGIO MEDICL xliii 

Y. 1862. Small Zvo. Boston {U,S.), Tichior and Fields. 
A reprint of the preceding, called the " seco?id Edition." 
{Editor.) 

Z. 1869. Small Zvo. London^ Sampson Low, So7t, and 
Marston. 
Prefixed to the Hydriotaphia and the Letter to a 
Friend; edited, with an Introduction and Notes, by 
J. \V. WilHs Bund, M.A., LL.B. It is stated in the Pre- 
face that the text is taken from L ; but if this is correct, 
the copy used by Mr. Bund must be very different from 
that used by the present Editor. {British Museum^ 

A A, 1874. Small Svo. London, Rivingtons. 

Edited, with Introduction and Notes, by W. P. Smith, 
M.A., for the series of "English School Classics.'' 
Wilkin's text, as given in Bohn's edition (X), has been 
followed, with a few slight alterations. {British Museum^ 

2. Latin Translation, 

I. 1644. Small Zvo. Lugd. Bat,, Hack, 

No printed title-page, but an engraved frontispiece with 
the same device as in the English editions, but reversed, 
and at the foot of the plate the words, " LuGD. Bata- 
VORUM, Apud Franciscum Hackium, A*^ 1644." It con- 
tains : I. a short Latin address from the translator, John 
Merryweather, to the Reader ; — 2. the Author's Preface ; 
— 3. three copies of Latin verses, " In Religionem Medici 
Latinitate donatam ; " — 4. the text translated from the 
English edition of 1643, ^^<i ending on p. 242 ; — 5. an 
" Anacephalaeosis," &c. ; — and 6. a list of Errata. It is 
probably scarce, as Wilkin had never seen a copy. {Univ. 
Libr, Cafnb.) 



xliv LIST OF EDITIONS, 

2. 1644. Small ^vo, Lugd, Bat,^ Hack, 

A reprint of No. i, the text ending on p. 235. This is 
probably the edition mentioned by Merryweather, as fol- 
lows : — " I see Hackius, the Leyden printer, hath made a 
new impression, ... as is easily observable by the differ- 
ence of the pages, and the omission of the Errata, which 
were noted in the first, though the title-page be the 
same in both." This edition also is probably scarce, as 
it is not noticed by Wilkin or Gardiner.' (London Medical 
Society.) 

3. {No date). Small Svo. [Paris.] 

The usual frontispiece- title, and the words, "Juxta 
Exemp. Lug. Batavor. 1644." It contains 244 pp. of 
text (some of those at the end of the volume being num- 
bered wrongly), and 3 pp. of " Anacephalaeosis : " the 
French verses in Pt. ii. § 4 are omitted. This is pro- 
bably the edition mentioned by Merryweather in a letter 
to Sir T. B. (vol. iii. p. 486, ed. Bohn), as follows : — . 
"When I came to Paris the next year after [1645?], ^ 
found it printed again, in which edition both the Epistles 
were left out, and a Preface by some papist put in their 
place, in which, making use of and wresting some pas- 
sages in your book, he endeavoured to show that nothing 
but custom and education kept you from their Church." 
The volume is probably scarce, as Gardiner appears never 
to have seen it. {Ashburnham Place.) 

4. {No date.) 12 mo. [Paris.] 

The usual frontispiece-title page, with the words, ** Juxta 
cxemp. Lug. Batavor. 1644 :" contains pp. 174, with the 

* Wilkin thought that No. s was the edition mentioned by Merryweather 
in his letter to Sir Thomas Browne ; but if !^, there must DC some mistake 
in the dale of the letter, viz. *' Oc^. t, 1649.** 



RELIGIO MEDICI. xlv 

address to the Reader beginning "Atheismi suspicione 
laborantesy'' &c. {Biblioth, Nation,, Parts.) 

5. 1650. Small S2/0, Lugd. Bat,, Hack. 

A reprint of No. 2, with the usual frontispiece-title ; the 
text ending on p. 235. {Univ, Libr, Camb.) 

6. 1652. Small %vo. Argent., Spoor, 

The usual frontispiece-title, and at the foot of the plate 
the words: ^^Religio Medici, cum Annotationibus. Ar- 
gentorati, Sumptibus Friderici Spoor, 1652." It contains : 
I. the Editor's Preface, signed with the letters " L. N. 
M. E. M./' which are supposed to va^^in, Levinus Nicolaus 
Moltkius (or Moltkenius) Eques Misniensis (or Meek- f 
lenbergensis, or Megalapolitanus) ; — 2, 3, 4. the Prefaces 
of the Translator, the Author, and the Paris Editor ; — 
5. the Latin text, with Annotations at the end of each 
section ; — 6. the " Anacephalaeosis," &c. ; — 7. a lengthy 
" Index Rerum quae in Annotatis continentur ; " — and 8. 
a list of Errata on the last page. The Annotations are 
learned and useful, but intolerably prolix and tedious, and 
swell out the little book to pp. 440. {British Museum.) 

7. 1665. Small Svo, Argent., Spoor, 
Apparently, an exact reprint of No. 6, except the Errata 

on the last page. {British Museum) 

8. 1677. Small Zvo. Argent., Spoor. 
Probably a reprint of No. 7. {Wadh, Coll. Oxford.) 

9. 1692, X2mo, Franco/, 
Title, "Z>^ Religione Medici, in Latinum versus a J. 

Merryweather, nunc vero Annotationibus ^i L. N. M. E. 
M./ &c. Probably a reprint of No. 8. (Nutfs Cata- 
logue, 1837.) 



/ 



xlvi LIS T OF EDITIONS, 

lo. 1743. 2mo,(J) Eleutheropoli, 

Title y '^ I^eh'gt'o Medici, Juxta exemplar Lugduni im- 
pressum." Probably very scarce : — mentioned on the 
authority of a friend, who saw it on a book-stall in Paris, 
1870. 

3. Dutch Translation, 

1665. i2mo, Laege-duynen, 

After the usual engraved title, the following printed 
title, " Religio Medici. Dat is : Nootwendige beschrijvinge 
van Mr, Thomas Browne^^ &c. It contains a Preface bv 
the Translator, (whose name is not mentioned, but who is 
said by some persons to have been John Griindahl,) a 
Table of Contents, and the text with a few Notes, pp. 364. 
{British Museum^ 

An edition printed in 1668, at Amsterdam, is mentioned 
by Watt, Biblioth. Britann, 

1683. \27no, Laege-diiyncn. 

A reprint of the preceding, with additional Notes, Digby's 
** Observations," and an Index, making altogether about 
550 pages. ( Wilkin,) 

4. French Translatio 

1668. \imo. [La Haye."] 

The title is as follows : "Z/z Religion du Medecin, dest 

a dire : Description n^cessaire par Thomas Brown 

touchani son Opinion accordant e avec le pur service 
Divin d^ AngleterreP It appears from pp. 99 and i6v) 
to have been printed in Holland, and is said to have 
been translated from the Dutch by Nicholas Lefebvrc; 
contains pp. 360. {Advocated Libr, Edinb.) 

Watt mentions also an ed. in two vols., 1732. i2mo. 



RELIGIO MEDICI. xlvii 

5. German Translation, 

1680. 4/^. Leipz, (Watt, BibliotJu Britann,) 

1746. Zvo, Prenzlau. 

Title, ''"Religion eines Artztes^ nebst der Geschicht des 
Verfassers,^^ Attributed by some persons to George 
V'enzky, or Veuztky. 

Wilkin also mentions an edition in 4to. Leipz. 1680, by 
Christian Knorr, Baron of Rosenroth (calling himself 
Christian Peganius)^ which, however, he had never seen. 



Sir Thomas Browne, in a letter to John Aubrey, dated 
March 14, 1672(3), says that the work had then been 
translated into High Dutch, and also into Italian, 
which latter translation neither Wilkin nor Gardiner, 
nor the present Editor, has ever met with. 



xlviii LIST OF EDITIONS. 



LETTER TO A FRIEND, &c. 

r. 1690. FoL London^ Brome, 

Title, ''^ A Letter to a Friend^ upon occasion of the 
Death of his intimate Friend. By the learned Sir Thomas 
Brown, Knight, Doctor of Physick, late of Norwich.* 
Said by the editor of the " Posthumous Works " to have 
been edited by Dr. Edward Browne, son of Sir Thomas : — 
probably scarce. {British Museum,) 

A, 1 7 12. Svo, London f CurlL 

In the volume entitled, " Posthumous Works of the 
learned Sir Thomas Browne, Knt., M.D., late of Nor- 
wich : printed from his original Manuscripts," &c &c. 
{British Museu?n.) There is a reprint title-page dated 
1723. (British Museum.) 

©. 1 82 1, ^vo. Edinb.^ Blackwood, 

Edited by James Crossley, of Manchester, in the ninth 
volume of Blackwoods Magazine; ends at " sinning im- 
mortality," (p. 146,1. 25, of this edition.) {British Museum^ 

A. 1822. \2mo, Edinb,^ Blackwood; and London^ Cndeil. 
Edited by James Crossley, with some other of Browne's 
smaller works, in a small volume entitled, " Tracts by Sir 
Thomas Browne, Knight, M.D. A New Edition." Pro- 
bably scarce. {British Museum^ 

S, 183 1. Small Svo. Cambridge {US), Milliard and 

Brown. 

In the " Miscellaneous Works of Sir Thomas Browne," 

forming the third volume of a series called " Library of 

Old English Prose Writers," edited by the Rev. Alex. 



LETTER TO A FRIEND, &-c, ' xlix 

Voung, D.D., of Boston, and containing also the Religio 
Medici and the Hydriotaphia^ together with some extracts 
from the Vulgar Errors, {Only the title-page and pre/ace 
seen by t?ie present Editor.) 

T, 1835. Zvo. London^ Pickering. 

In the fourth volume of Wilkin's edition of his works. 
It is called (incorrectly) "the third Edition," and ends 
with Sect. 30. Wilkin says, "From a collation with a MS. 
copy in the British Museum (MS. Sloane, 1862) several 
additional passages are given." (British Museum^ 

W. 1845. StnallZvo. London, Pickering. 

Edited by Gardiner, in the same volume with the Religio 
Af edict and the Christian Morals. It is called (incor- 
rectly) ^^ih^Ji/th Edition," and ends with Sect. 30, 'with- 
out any intimation that this is not the proper end of the 
Letter. {British Museum.) 

X. 1852. Small Zvo. London^ H. G. Bohn. 

In the third volume of the reprint of Wilkin's edition 
{T) ; still called " \htjifth Edition.'* {British Museum.) 

1862. Small ^vo. Boston {U.S\Ticknor and Fields. 

In the same volume with the Religio Medici, and other 
works. Edited by J. T. Fields, and reprinted apparently 
from Gardiner's edition. 

Y, 1862. Small Svo. Boston {U.S.), Ticknor and Fields. 
A reprint of the preceding, called .the ** second Edition." 
{Editor:) 

Z. 1869. Small Svo. /u>ndon, Sampson Low, Son, and 
Marston, 
Edited without curtailment by J. W. Willis Bund, in the 
same volume with the Religio Medici. {British Museum. 

d 



LIST OF EDITIONS. 



CHRISTIAN MORALS. 

Z, 17 16. i2mo, Ca7nbridge^ Crownfield {Univ. Press), 

Title, ^^ Christian Morals: by Sir Thomas Brown, of 
Norwich, M.D., and Author of Religio Medici, Published 
from the original and correct Manuscript of the Author ; 
by John Jefiery, D.D., Arch-Deacon of Norwich." Con- 
tains a Dedication from Mrs. Littelton, Browne's daughter, 
to her relative the Earl of Buchan, and a Preface by 
Archdeacon Jeffery ; with a few short Notes by the 
Author. (British Museum^ 

n. 1756. Small Zvo, London^ Payne, 

Title, ''^Christian Morals: by Sir Thomas Browne, of 
Norwich, M.D., and Author of Religio Medici', The 
second Edition, with a Life of the Author, by Samuel 
Johnson ; and explanatory Notes." The Life by Johnson 
has been frequently republished ; the Notes are short and 
useful, chiefly explanatory of the Author's strange words ; 
they are generally quoted as if written by Johnson, but 
they are not attributed to him in the title-page of this 
edition, nor of the following, nor in any Preface. {JColl, of 
Phys.j London.) 

2. 1 76 1. Small ^vo. London, Stuart. 

Title, " True, Christian Morals : by Sir Thomas 
Browne, M.D., Author of Religio Medici, &c. with his 
Life written by the celebrated Author of the Rambler; 
and explanatory Notes, The third Edition." A new 
title-page prefixed to the unsold copies of n. (JVilkin,) 



CHRISTIAN MORALS, Ti 

v. 1765. Small Svo, London, 

'J'he existence of this second reprint title-page is given 
on the authority of Gardiner. 

T. 1835. %vo. London^ Pickering, 

A reprint of n in the fourth volume of Wilkin's edi- 
tion of Browne's Works, with some additional Notes, 
*' together with some various readings from MSS. in the 
British Museum." It is called the third Edition. (British 
Museum,) 

]\ 1844. Zvo, London J Longman, 

A careful reprint of S, edited by John Peace, with a 
useful Table of Contents, and a copious Index of unusual 
words : appended to the Religio Medici, (British Mu- 
seum,) 

*. 1845. Zvo, London^ Washbourne, 

This edition is mentioned on the authority of Gardiner. 

W, 1845. Small Zvo, Londofi^ Pickering, 

Appended by Gardiner to his edition of the Religio 
Medici; with Notes partly original, and partly taken from 
n. It is called the sixth Edition. (British Museum,) 

1848. i6mo. Philadelphia, Lea and Blanchard, 

In a volume x;ontaining also the Religio Medici, (Men- 
tioned on the authority of Mr, Fields,) 

X. 1852. Small Zvo, London, H. G. Bohn. 

In the third volume of Bohn's reprint of Wilkin's edi- 
tion of Browne's Works ;— called " the fourth Edition," 
which vs certainly wrong. (British Museum,) 



lii LIST OF EDITIONS. 

1862. Small %vo, Boston {U.S^, Ticknor and Fields, 

Appended by J. T. Fields to his edition of the Religio 
Medici; it is apparently taken from Gardiner's edition 
(w). 

K 1862. Small Zvo, Boston {JJ.S\Ticknor and Fields, 
A reprint of the preceding, called the " second Edition." 
{Editor^ 

*. 1863. Zvo, London, Eivingtons, 

Title, " Christian Morals, by Sir Thomas Browne, Kt., 
M.D." A neat reprint, apparently of n, with a fac-similc 
of the title-page of that edition, and a portrait of the 
Author. (British Museum^ 



[ liii ] 



APPENDIX No. V. 

COLLATIONS OF SOME OLD EDITIONS OF 
THE "RELIGIO MEDICI." 



The following is a list of the variations that have been 
noticed in the two unauthorized editions, published in 
1642 (called respectively A and B) : — 



This Ed. Ed. A. A. 

P. 10. 1. 20. P. 7. . 4. ftccesse 

(ii. 23.) 9. I. rech 

12. 17. 10. 13. langue 

12. 27. II. I. patronised. 

metempsycocis 
alarum 
eutelechia 
creature 
*Tis not 
sortileges 
"Hs, i confess 
'Tis a most 
'tis an errour 
'tis satisfaction 
'tis not partiality 
8. Asorites 
I. 'twill be 
16. 'Tis 

53. 16. concluded 

54. 5. 'tis not 

55. 2. Alcaran 
57. 7. 'Tis not 

61. II. 'TIS not 

62. 4. heretick 
62. 8. the one nor the 
67. 13. Megastenes 

to2. 13. of the philosophy 
131. 2. divine in all their saga- 
city 



14. 


19. 


14. 


3. 


IS. 


8. 


»5- 


5. 


19. 


12. 


20. 


19. 


28. 


29. 


34- 


ult. 


3'. 


ult 


40. 


8. 


32- 


2. 


40. 


10. 


32- 


13. 


40. 


ult. 


32- 


20. 


41- 


8. 


32- 


23- 


41. 


«3- 


32- 


28. 


41- 


19. 


32- 


30- 


41. 


22. 



35- 
37- 
39- 
40. 

41- 

4f. 
42. 
45- 
45. 
AS- 
49- 

eg. 

88. 



24. 

18. 

5- 

31- 
2. 

20. 

28. 

7- 
20. 
22. 

13- 
8. 

13- 



43- 
48. 

50- 



B. 

excesse 
retch 
language 
patronized 
metempsy chosi s 
alarm 
entelechia 
creatures 
It is not 
sortilegies 
It is, I confess 
[t is a most 
it is an errour 
it is satisfacticn 
it is not partiality 
a sorites 
it will be 
It is 

conclude 
it is not 
Alcoran 
It is not 
It is not 
heretique 
one nor 
Megasthenes 
of philosophy 
in all their sagacity 
divine 



liv COLLATIONS OF SOME OLD EDITIONS 



This Ed. 


Ed. a. 


A. 


B. 


P. 91. 1. 


19. 


P. 136. 1. 13. 


presence 


present 


95- 


25. 


143- 5- 


never 


ever 


96. 


IS. 


144- 3« 


his art 


this art 


100. 


24. 


151. z8. 


remalnes 


remaine 


102. 


24. 


154- pen. 


our 


our own 


105. 


15- 


159- 17- 


departed 


departing 


112. 


9- 


170. ult. 


ryme 


rime 



The Errata in ed. 1643 (C) are so important, and have 
been so often overlooked, (in consequence of the leaf 
containing them being frequently missing,) that they are 
here reprinted : — 



This Ed. 


Ed. 


C. 


P. 15. 


1.6. 


P. 13. 


1.6. 


17. 


3. 


16. 


12. 


28. 


I. 


33- 


12. 


34- 


15- 


43 


II. 


39- 


6. 


50. 


20. 


40. 


IX. 


52. 


X5- 


45- 


10. 


60. 


8. 


49. 


21. 


67. 


3- 


Co. 


»7- 


84. 


S 


61. 


18. 


86. 


6. 


61. 


2a 


86. 


8. 


[?] 


89. 


XI. 


74- 


II. 


106. 


7- 


83. 


5- 


119. 


23- 


83. 


M- 


120. 


8. 




■" 


123. 


di 


92. 


ult. 


x?-*- 


23. 


94- 


138. 


5- 


zoo. 


18. 


146. 


26. 


172. 


2. 


149. 


8. 


106. 


22. 


156. 


18. 


136. 


28. 


156. 


25- 


IS7. 


3- 


157. 


9- 


107. 


25- 


Z58. 


10. 


108. 


14. 


159. 


12. 


iia 


15- 


162. 


17- 


no. 


22. 


163- 


2. 


III. 


4- 


X63. 


19. 


115. 


15- 


170. 


X5- 


117. 


18. 


171. 


23- 


120. 


X. 


»75- 


23- 


120. 


7- 


176. 


7- 


Z22. 


25- 


180. 


2Z. 


122. 


antep. 


z8i. 


S- 



r. that it should. 
r. indisposed. 
r swerve, but* 
for yea, r. yet. 
dele great. 
r. postulate. 
y<7r the, r. that. 
r. times present 
(15). for may, r, must. 
forsLy r. at. 
for but, r. that. 
11. [?J r. fjr. 
r. suae. 
r. not tOt 
de/e say. 
dele tfit last line. [Repeated by the printer 
over-page.] 
r. in the same degree. 
r. cannot 
for in, r. the. 
r. his. 

r. against reason. 
for too, r. so. 
r. or gcneralL 
r. otherwise of myselfe. 
r not. 

y^rall, r. at 
dele not. 

r. coold imagination. 
forihe^ r. there [sic], 
for earthly, r. watery. 
r. should. 
r. unto riches. 
r. noble friends. 
r. the loves. 



OF THE « RELIGIO M EDICT r 



Iv 



? 
The following is a list of the variations that have been 

noticed in two copies of ed. 1645 (called respectively 

D and E) :— 



This Ed. 


Ed. '45. 


P.si 


1. 20. 


Pref. 


8. 


2X. 


P. 3. 1. 8. 


XX 


?7. 


9. 10. 


14. 


3- 


II. 7. 


99. 


xa. 


33- X9- 


34- 


IS. 


41. 4. 


35. 


31. 


42. antep. 


45- 


10. 


57. 6. 


48. 


«4. 


61. 22. 


49- 


21. 


63. 16. 


54- 


3- 


70. 7. 


55. 


7- 


71. pen. 


60. 


2. 


79- 7. 


60. 


17- 


79. pen. 


6x. 


30. 


81. 17. 


65. 


30. 


88. I. 


67- 


9. 


90. x. 


68. 


29. 


92. XI. 


76. 


18. 


X03. 21. 


81. 


pen. 


III. 21. 


83. 


14. 


113. ult. 


102. 


a. 


141. 14. 


xc6. 


22. 


148. 13- 


X07. 


3- 


149- 3- 


X07. 


^S- 


150. 3- 


X08. 


14- 


xSi. 3. 


X09. 


27. 


J 53- 6- 


XII. 


4- 


155. 4. 


X12. 


23. 


157' 15. 



D. 



E. 



Thomas 


The. 


whereon 


whereupon 


pardon'd 
leave 


patron'd 
nave 


impregnate 


impregnant 


yea 

Israelites 


yet 


Israelite 


the full 


that full 


Genovose 


Genovese 


time represents 


times present represent 


hold on 


hold one 


thoroughly 


throughly 


that is 


there is 


may 


must 


but those 


but that those 


neatest 


nearest 


precedes 


proceeds 


mauh 


much 


to a contemplative 


by a contemplative 


and with joy 


that with joy 


should say 


should 


her own 


his own 


against passion 


against reason 


absolution 


general absolution 


otherwise ^ 


otherwise of myself 


circumscribed 


not circumscribed 


doth but 


doth not 


imagination coold 


coold imagination 


out 


put out 



[Ivi] 



ADDENDA ET CORRIGENDA. 

p. 107, 1. 14. Keck thinks that by Nero Sir T. B. meant 
Tiberius^ ** whose name was Nero too," viz. Tiberius Claudius 
Nero Caesar ; but perhaps it is more probable that he simply 
confused the two Emperors. 

P. 119, 1. 28. at last. A, B, C, M ; probably all the other 
old edd. have at least. This reading, and also the punctuation 
of p. 120. 11. 22, 23, are discussed in Notes and Queries, 1880, 
vol. ii., pp. 245, 451. 

P. 267. In the note on p. 63, 1. 11, Sir T. B.'s lost or 
projected Dialogue between two unborn infants is called a 
** whimsical conceit," and treated as a mere jeu et esprit. It 
may have been so, and so Wilkin in his note on this passage 
appears to have taken it ; but upon further consideration it 
seems more likely to have been a serious, philosophical 
attempt to "handsomely illustrate our ignorance of the next" 
world [JJrn Burial, ch. 4) by the inability of the unborn infaiits 
to understand the condition of this. 



diyvoi](Tama^ ' ck h\ koucws Kpivavra, rci 8^ dfxfXtaTtpov ypao^earra. 
(Galen, De Compos. Medicam, sec, Loc. ii. I. torn. xii. p. 535') 



(' 



I 



RELIGIO 



MEDICI. 



The Eighth Edition, 

Corrected and Amended. 



WITH 

ANNOTATIONS 

Never before Publifhed, 

Upon all the obfcure paflages therein. 

ALSO 

OBSERVATIONS 

By Sir Kenelm Digby, 

Now newly added. 



LONDON, 

Printed for R. Scot, T. Bafet, J. TVright, 
R. Chi/zuelly 1682. 






TO THE READER. 



Certainly that man were greedy of Life, who 
should desire to live when all the world were at 
an end ; and he must needs be very impatient, 
who would repine at death in the society of all 
things that suffer under it. Had not almost 
every man suffered by the Press, or were not 
the tyranny thereof become universal, I had 
not wanted reason for complaint : but in times 
wherein I have lived to behold the highest per- 
version of that excellent invention, the name 
of his Majesty defamed, the Honour of Parha- 
ment depraved, the Writings of both depravedly, 
anticipatively, counterfeitly imprinted ; com- 
plaints may seem ridiculous in private persons ; 
and men of my condition may be as incapable 
of affronts, as hopeless of their reparations. 
And truely, had not the duty I owe unto the im- 
portunity of friends, and the allegiance I must 
ever acknowledge unto truth, prevailed with 
me, the inactivity of my disposition might have 
made these sufferings continual, and time, that 
brings other things to light, should have satisfied 
me in the remedy of its oblivion. But because 
things evidently false are not onely printed, but 
many things of truth most falsly set forth, in 

B 2 



4 TO THE READER. 

this latter I could not but think my self engaged ; 
for, though we have no power to redress the 
former, yet in the other the reparation being 
within our selves, I have at present represented 
unto the world a full and intended Copy of that 
Piece, which was most imperfectly and surrep- 
titiously published before. 

This, I confess, about seven years past, with 
some others of affinity thereto, for my private 
exercise and satisfaction, I had at leisurable 
hours composed ; which being communicated 
unto one, it became common unto many, and 
was by Transcription successively corrupted, 
untill it arrived in a most depraved Copy at the 
Press. He that shall peruse that work, and 
shall take notice of sundry particularities and 
personal expressions therein, will easily discern 
the intention was not publick ; and, being a 
private Exercise directed to my self, what is de- 
livered therein, was rather a memorial unto me^ 
than an Example or Rule unto any other ; and 
therefore, if there be any singularity therein 
correspondent unto the private conceptions of 
any man, it doth not advantage them ; or if 
dissentaneous thereunto, it no way overthrows 
them. It was penned in such a place, and with 
such disadvantage, that, (I protest,) from the 
first setting of pen unto paper, I had not the 
assistance of any good Book whereby to pro- 
mote my invention or relieve my memory ; and 
therefore there might be many real lapses 
therein, which others might take notice of, and 
more that I suspected my self. It was set down 



TO THE READER, 5 

many years past, and was the sense of my 
conceptions at that time, not an immutable Law 
unto my advancing judgement at all times ; and 
therefore there might be many things therein 
plausible unto my passed apprehension, which 
are not agreeable unto my present self. There 
arc many things delivered Rhetorically, many 
expressions therein meerly Tropical, and as 
they best illustrate my intention ; and there- 
fore also there are many things to be taken in a 
soft and flexible sense, and not to be called 
unto the rigid test of Reason. Lastly, all that is 
contained therein is in submission unto maturer 
discernments ; and, as I have declared, shall no Sec Mow, 
further father them than the best and learned p 9^- 
judgments shall authorize them : under favour 
of which considerations I have made its secrecy 
publick, and committed the truth thereof to every 
Ingenuous Reader. 

THO. BROWNE. 



A " * . I • - ^ "t -■ 



X - 



' RELIQIO MEDICI. 



^ ■ . ^ -J ■ ' • / • I,* - 

4 






? • ; THE FIRST PART. -c v 

FOR my Religion, though there be several part i. 
Circumstances that might perswade the ^ ®'^- ' 
World I have none at all, (as the general scan- sidan a^ 
dal of my Profession, the natural course of my Christian, 
Studies, the indifferency of my Behaviour and 
Discourse in matters of Rehgion, neither violently 
Defending one, nor with that common ardour and 
contention Opposing another ;) yet, in despight 
hereof, Idare without usurpation assume thQ \ 
honouraBle S!lte"T]f"a Christian. Not that I 
meerly owe'^hisTitle to the Font, my Education, 
or the clime wherein I was bom, (as being bred 
up either to confirm those Principles my Farents 
instilled into my unwary Understanding, or by a 
general consent proceed in the Religion of my 
Country ;) but having in my riper years and 
confirmed Judgment seen and examined all, I 
find my self obliged by the Principles of Grace, 
and the Law of mine own Reason, to embrace no 
other Name but this. Neither doth herein my 
zeal so far make me forget the general Charity 
1 owe unto Humanity, as rather to hate than 



8 



RELIGIO MEDICI. 



secT. !I. 
and of the 
Reformed 
Religion. 



■ f ' 



•f 



v- 



PART I, pity Turks, Infidels, and (what is worse,) Jews ; 
rather contenting my self t^ pt^jny that happy 

Stiie, than maUgfliii4t,..thg§fiLJyJjci. xeiiiifii «o-glo- 
rious a Title. 

But, because t he Name of a Cl^pftian is be- 
come too general to express o ur JaUtu,{there 
being a Geography oi Religions as well as Lands, 
and every Clime distinguished not only by their 
Laws and Limits, but circumscribed by their 
Doctrines and Rules of Faith \) to be particular^ I 
aaXJQiCJJiat Reformed ncw-casLReliglQIU wherein 
' I dislike nothing but the Name ;_^of^the.&aiaii- 
■ , - belief our Saviour taught, the Apostles disscini- 
nated, th e Fathers authorized, and the Martyrs 
confirmed ; i3.ut by the sip''<^t*'«= ends of Princes, 
the ambition and avarice of Trelatcs, and the 
fatal corruption of times, so decayed, impaired, 
and fallen from its native Beauty, that it re- 
quired the careful and charitable hands of the:»e 
times to restore it to its primitive Integrity. 
Now t'ne accidental occasion whereupon, the slen- 
« der means whereby, the low and abject condition 
of the Person by whom so good a work was set 
on foot, which in our Adversaries beget con- 
■ , tempt and scorn, fills me with wonder, and is 
the very same Objection the insolent Pagans 
first cast at Christ and His Disciples. 

Yet ha ve I not so shaken hands with those 
desperatc^Resolutions, (who had rather venture 
at large their decayed bottom, than bring her 
in to be new trimm'd in the Dock ; who had 
rather promiscuously retain all, than abridge 
any, and obstinately be what they arc, than 



SKCT. III. 

Difrcrcnccs 
of opinion 
need not 
leparatc 
Christian -t. 



v*^ ' 



RELIGIO MEDICI, 

what they have been ,) as t o stand in Diameter part l 
and SwQMlA.pQiiit wjlji ''^|iem. JWe Hr^^TTpfhrm. 
ed from" th em, not against them. ; for (omitting 
those Inrpfdperati'ons and Terms of Scurrility 
betwixt us, which only difference our Affections, 
and not our Cause,) there is between us oae 

necessary body of Princ iple s conir^piT to^us 
Jaoth^; and therefore I am not scrupulous to 
.converse nnH live with thprn^ to enf^r th^^f 

^burche? m cTcIecToi' ours, .ajid either ^raywiUi 
them, or fo r them. I could never perceive any 
rational Consequence from those many Texts 
which prohibit the Children 'of Israel to pollute 
themselves with the Temples of the Heathens ; 
we being all Christians, and not divided by such 
detested impieties as might prophanc our Prayers, 
or the place wherein we make them ; or that a 
resolved Conscience may not adore her Creator 
any where, especially in places devoted to PI is 
Service ; where, if their Devotions offend Him, 
mine may please Him ; if theirs prophane it, mine 
may hallow it. Holy-water and Crucifix (dan- 
gerous to the common people,) deceive not^my 
judgment, nor abuse my devotion at all. (Tam, 
I confess, naturally inclined to that which mis- 
guided Zeal terms Sitpcrstition. My common 
conycrsation I do acknowledge austere, my be- 
haviour ?uTl ofrlgbur," sometirnes not. without 
jnoiubliy ; yet at iffy ncvotlon I love to use the\ 
civility of my knee, my hat, and hand, with all I 
Those'oulward''^&Wff 'Sensible motions which may | 
express or promote my invisible DevotidSJJ X^ 



lo RELIGIO MEDICI. 

PART I. should vi olate my own arm rather t han a 

^hiTr25: ""[^*- ^lITire^'y ^fifn^t^^/' nt^^i^jiP^^"^ 

* or' Martyr. At the sight of a Cross or Cm- 

' ciinc I can dispense with my hat, but scarce 
with the thought or memory of my Saviour. \ 
cannot laugh at, but rather pity, the fruitless 
journeys of Pilgrims, or contemn the miserable 
condition of Fryars ; for, though misplaced in 
Circumstances, there is something in it of Devo- 
'tion. X cQukL never hea r the Ave-Ma^ , i^eli , 

■ iJKLthfiUtjLn elevation ; or think it a sufgi^ififU 
■ warrant, "because they erred in one ci rcum- 
i^ance^for m£'to eirltt allj'ifi^Jtls^m 
dumE" contempt. ""Whilst, therefore, they directed 
tTieir Devotions to Her^ \ offered mine to GOD, 
and rectified the Errors of their Prayers by 
rightly ordering mine own. (^t a solemn Pro- 
cession I have wept abundantly, while my 

: consorts, blind with oppositioii-aiid prelu dice. 

" have fallen into an excess of scorn and laughter/] 
The'fe are,' questionless, both m Greek, Roman, 
and African Churches, Solemnities and Cere- 
monies, whereof the wiser Zeals do make a 
Christian use, and stand condemned by us, not 
as evil in themselves, but as allurements and 
baits of superstition to those vulgar heads that 
look asquint on the face of Truth, and those 
unstable Judgments that cannot consist in the 
narrow point and centre of Virtue without a reel 
or stagger to the Circumference. 
SKCT. IV. As there were many Reformers, so likewise 
many Reformations ; every Country proceed- 
ing in a particular way and method, according 



Of Refor- 
Biations. 



RELIGIO MEDICI. i 

as their national Interest, together with their part i. 
Constitution and Clime, inclined them ; some 
angrily, and with extremity ; others calmly, 
and with mediocrity ; not rending, but easily 

* dividing the community, and leaving an honest 
possibility of a reconciliation ; which though 
peaceable Spirits do desire, and may conceive / , . 
that rev olution of time and the mercies of God 
may effect, yet that judgment that shall consider 
the present a ntipathie s—between the two ex- 
treams, their contrarieties in condition, affection, 
and opinion, may with the same hopes expect 
an union in the Poles of Heaven. 

But (to difference my self nearer, and draw ..^^^^ ^• 
into a lesser Circle,) there is no Church whose church of' 
every part so squares unto mx. .Consnftnre ;. ^g^and. 

"^IJUSL Ai tide J, C'uiiblUUliu|[is7and Customs seem 
so consonant^imto, reason, land as it were framed , / 
to my particular Devotion,[as this whereof I hold 

^my Belief, the Church of ilSngland.;. ta\wKfts'ir 
"" '^\ 2Lm.''^l^^ri^^o^dL^ and therefore in a 
[guble Obligation subscribe unto her Articles, 
^d ^n3eavour to ob serve her Constitutions. 

..WhaTsopyfr ^^ ^pynnrT/ as pnintg indifferent, I^ 

observe according to the rules of my private 
,,j^BOlIJ^|[Br"tIie^hunjpur, and fashion of my De- 
votion; neither believing this, because Luther 
affirmed it, or disproving that, because Calvin 
\aSx disayouched it. J condem n not all things 
irU-thfi^Couricil of Trent^ nor "approve all in 
the Synpd"o(T5orE''Tn[r'brief, where the Scrip- 
ture, is silent, the Church is piy Text ; where that ^ • - ■ 
speaks, 'tis but my Comment : where there is a^ 



*-. .. 



12 RELIGIO MEDICI. 

I 
1 

^ PART 1. joynt silence of both^ I borro '^v "nf \\\c- ni1p«^ ^ 

■ • •*"' * m y Religion irom Rome, or Qpr>^va^ ^nit ^i^^ ^jj^^ 

tales of my own reason ^ It is «ui unjust Sjq^n- 

\ , 1 ' ^ • selv.QSj to compute tile.Iialivity jof ouc.Iifiluaj^n 
' -^ ^ittUll«ttsair^JtJi£. Ejorhth, who, though he rej^cffid 

the Pope, rcfus'd not the raTtTi of Rome, and 
effected no more than what his own Prede- 
cessors desired and assayed in Ages past, and 
was conceived the State of Venice would have 
attempted in our days. It is as uncharitable a 
point in us to fall upon those popular scurrilities 
and opprobrious scoffs of the Bishop of Rome, 
to whom, as a temporal Princc,"ye owe the duty 
of good language. I confess there is cause of 
passion between us : by his sentence I stand ex- 
communicated ; Hcrjtick is the best languaEe 
he affords me ; yet ca n no car witne^,^ } cvpr 
retur ned TiTm" the name of ^Jitirhrixt, Men (if 
SjTiyOr W^^^^W^-^hPjiLoU: ^^ is the method of 
^ Charity to suffer without reaction : those usual 
Satyrs and invectives of the Pulpit may per- 
chance produce a good effect on the vulgar, 
^ whose ears are opener to Rhetorick than Logick ; 
yet do they in no wise confirm the faith of wiser 
Believers, who know that a good cause needs 
not to be patron'd by passion, but can sustain 
it self upon a temperate dispute. 
5KCT. V!. QT could never divide my self from any man 
Disputes upon the difference of an opinion, or be angry 

in Religion .,,..i /. ^ . . . **.' 

wisely With his judgment for not agreeing with me m 



ciy 
avoided 



that from which perhaps within a few days I 
should dissent my selJJ I have no Genius to dis- 



RELIGIO MEDICI, 13 

putcs in Religion, and have often thought it wisdom PART i. 
to decline them, especially upon a disadvantage, 
or when the cause of Truth might suffer in the 
weakness of my patronage. Where we desire —-^ — 
to be informed, *tis good to contest with men 
above our selves ; but to confirm and establish 
our opinions, *tis best to argue with judgments 
below our own, that the frequent spoils and 
Victories over their reasons may settle in our- / 
selvesAn esteem and confirmed Opinion of our J^ 
own. ▼Every man is not a proper Champion for 
Truth, nor fit to take up the Gauntlet in the cause 
of Verity : many, from the ignorance of these 
Maximes, and an inconsiderate Zeal unto Tnith, 
have too rashly charged the Troops of Error, and 
remain as Trophies unto the enemies of Truth. 
A man may be in as just possession of Truth as 
of a City, and yet be forced to surrender ; 'tis 
therefore far better to enjoy her with peace, than 
to hazzard her on a battle. If, therefore, there 
rise any doubts in my way, I do forget them, or 
at least defer them till my better setled judge- 
ment and more rnanly reason be able to resolve 
them ; for I perceive every man's own reason . 
is his best OLdipus, and will, upon a reasonable 
truce, find a way to loose those bonds where- 
with the subtleties of error have enchained our 
more flexible and tender judgements. In Philo- 
sop hvt where T ruth seems double-fac'd, there "is 
no man more Paradoxical than my self : but in .^^"'^sie* 
Divinity I love to keep the Road ; and, though dangerous^ 
not in an implicite, vet an humble faith, follow a^gmng - 

^^^^„iM— i^t^—— — *"** "-- -..._, ^ - •— ' entrance 

the great wheel of the Church, by which I to errors: 






14 RELIGIO MEDICI 

PART I. move, not reserving any proper Poles or motion 
from the Epicycle of my own train. By llHs 
means I leave no gap for Heresies, Schismes, or 
Errors, of which at present I hope I shall not in- 
jure Truth to say I have no taint or tincture. I 
whereof our must confess my greener studies have been pd- 
confcssSth luted with two or three ; not any begotten in the 
to have had latter Centuries, but old and obsolete, such as 

two or three: ,, ii •jt.^i. »_ 

could never have been revived, but by such.xx- 

trayagant and irregular heads as mine : for 

indeed Heresies perish not with their Authors, 

but, like the river Arethusa, though they lose 

' their currents in one place, they rise up again 

in another. One General Council is not able to 

extirpate one single Heresie : it may be cancelled 

for the present ; but revolution of time, and the 

like aspects from Heaven, will restore it, when it 

will flourish till it be condemned again. For as 

though there were a Metempsuchosis, and the soul 

of one man passed into another. Opinions do find, 

after certain Revolutions, men and minds like 

those that first begat them. To see our selves 

again, we need not look for Plato's year : every 

man is not only himself ; there hath been many 

Diogenes, and as many Timons, though but 

See below, few of that name: men are liv*d over again, 

^ *^* the world is now as it was in Ages past ; there 

was none then, but there hath been some one 

since that parallels him, and is, as it were, his 

revived self. 

SKCT. vfi. Now the first of mine was that of the Ara- 

Soui'mT h'* bians. That the Souls of men perished with their 

jirsonTe Vit, Bodies, but should yet be raised again at the 



RELIGIO MEDICI. 15 

last day. Not that I did absolutely conceive parti. 
a mortality of the Soul ; but if that were, (which JTs^^cahl'^ 
Faith, not Philosophy, hath yet throughly dis- with &e 
proved,) and that both entred the grave together, ^ ^ ' 
yet I held the same conceit thereof that we all 
do of the body, that it should rise again. Surely 
it is but the merits of our unworthy Natures, if 
we sleep in darkness until the last Alarum. A , ,\*.« * ' ^ 
serious reflex upon my own unworthiness did 
HMike me backward from challenging this pre- 
rogative of my Soul: so that I might enjoy 
my Saviour at the last, I could with patience 
be nothing almost unto Eternity. 

The second was that of Origen, That GOD 2d. that all. ^ 
would not persist in His vengeance for ever, but SSi'***be^^ ' 
after a definite time of His wrath, He would re- saved; 
lease the damned Souls from torture. Which 
error I fell into upon a serious contemplation 
of the great Attribute of GOD, His Mercy ; and 
did a little cherish it in my self, because I found 
therein no malice, and a ready weight to sway 
me from the other extream of despair, whereunto 
Melancholy and Contemplative Natures are too 
easily disposed. 

A third there is, which I did never positively 3d. that we 
maintain or practise, but have ^ten wished it fol-^hlEl. 
had been consonant to Truth, anduot offensive 
to my Religion, and that is, the Prayer for the ^^^-"^r- '^ 
Dead ; whereunto I was inclined from some chari- 
table inducements, whereby I could scarce con- Sec below, 
tain my Prayers for a friend at the ringing of a p- "^s- 
Bell, or behold his Corps without an Orison for , ; 
his Soul. 'Twas a good way, methought, to be 



1, 



i6 



RELIGIO MEDICL 



PART r. 



But these he 
ftuffered not 
to grow into 
Heresies. 



SWCT. VIII. 

St. Matth. 
xxiv. 5, &c. 

I Cor. xi. 19. 

Of the mani- 
fold natuie 
of schism, 



remembrcd by posterity, and far more noble 
than an History. 

These opinions I never maintained with per- 
tinacy, or endeavoured to enveagle any mans 
belief unto mine, nor so much as ever revealed 
or disputed them with my dearest friends ; by 
which means I neither propagated them in 
others, nor confirmed them in my self; but 
suflfcring them to flame upon their own sub- 
stance, without addition of new fuel, they went 
out insensibly of themselves. Therefore these 
Opinions, though condemned by lawful Councels, 
were not Heresies in me, but bare Errors, and 
single Lapses of my understanding, without a 
joynt depravity of my will. Those have not onely 
depraved understandings, but diseased affections, 
which cannot enjoy a singularity without an 
Meresie, or be the Author of an Opinion without 
they be of a Sect also. This was the villany of 
the first Schism of Lucifer, who was not content 
to err alone, but drew into his Faction many 
Legions of Spirits ; and upon this experience he 
tempted only P2ve, as well understanding the 
Communicable nature of Sin, and that to deceive 
but one, was tacitely and upon consequence to 
delude them both. 

That Heresies should arise, we have the Pro- 
phesie of Christ ; but that old ones should be 
abolished, we hold no prediction. That there 
must be Heresies, is true, not only in our Church, 
but also in any other : even in doctrines here- 
tical, there will be super-heresies ; and Arians 
not only divided from their Church, but also 



REUGIO MEDICI, 17 

among themselves. For heads that are disposed part i. 
unto Schism and complexionally propense to in- ever multi- 
novation, are naturally indisposed for a commu- P'y^"^ *'^®^^- 
nity, nor will be ever confined unto the order 
or ceconomy of one body ; and therefore, when 
they separate from others, they knit but loosely 
among themselves ; nor contented with a gene- 
iral breach or dichotomy with their Church do 
subdivide and mince themselves almost into 
Atoms. 'Tis true, that men of singular parts 
and humours have not been free from singular 
opinions and conceits in all Ages ; retaining 
something, not only beside the opinion of his 
own Church or any other, but also any par- 
ticular Author ; which, notwithstanding, a sober 
Judgment may do without offence or heresie ; for 
there is yet, after all the Decrees of Councils and '' 
the niceties of the Schools, many things un- •■ 

touched, unimagin'd, wherein the liberty of an 
honest reason may play^and expatiate with secu- 
rity, and far without the circle of an Heresie. 



ana airy subtleties m Religion, which have un- in Divinity,- / 
hing'd the brains of better heads, they nev er ap^o'ached^'"^""^ 
stretched the Pia Mater of mine. Methinks there in Faith. 
be not impossibilities enough in Religion for 
an active faith ; the deepest Mysteries ours con- 
tains have not only been illustrated, but main- 
tained, by Syllogism and the rule of Reason. I 
love to lose my self in a mystery, to pursue my 
Reason to an O altitudol 'Tis my solitary re- ^°™"**' ^^* 
creation to pose my apprehension with Those in- 
volved iEnigmas and riddles of the Trinity, with 

C 



■MulfrMvr^ ^ ^^^^^'0 MEDICI. 

PART I. Incarnation, and Resurrection. I can answer 
all the Objections of Satan and my rebellious 
reason with that odd resolution I leaqied of 
CAris/^c. 5. Tertullian, Cerium est, quia impossibile estjl de- 
sire to exercise my faith in the difficultest point ; 
See below, for to Credit ordinary and visible objects is not 
P ^^' faith, but pcrswasion. Some believe the better 

for seeing Christ's Sepulchre ; and, when they 
have seen the Red Sea, doubt not of the Miracle. 
Now, contrarily, I bless my self and am thankful 
that I lived not in the days of Miracles, that I 
never saw Christ nor His Disciples. I would 
not have been one of those Israelites that passed 
the Red Sea, nor one of Christ's patients on 
whom He wrought His wonders ; then had my 
faith been thrust upon me, nor should I enjoy 
St. John XX. that greater blessing pronounced to all that bc- 
•^ lieve and saw not. 'Tis an easie and necessary 

belief, to credit what our eye and sense hath 
examined. I believe He was dead, and buried, 
and rose agam; and desire to see Him in His 
glory, rather than to contemplate Him in His 
Cenotaphe or Sepulchre. Nor is this much to 
believe ; as we have reason, we owe this faith 
unto History: they only liad the advantage of 
a bold and noble Faith, who lived before His 
coming, who upon obj^cure prophesies and mys- 
. tical Types could raise a belief, and expect appa- 
rent impossibilities. 
SECT. X. 'Tis true, there is an edge in all firm be- 

??a chris-'^ ^^^^» *"^ ^^^^ ^" casic Metaphor we may say. 
tian. the Sword of Fait^i ; but in these obscurities I 

Kph. vi. 16. rather use it in th(f adjunct the Apostle gives it, 



r 






RELIGIO MEDICL 19 



a Buckler; under which I conceive a wary com- part i, 
batant may lye invulnerable. Since I. .was, of 
understandin g to know we knew nothing,, my ^^^ below, 
reasori'TiatK Deen"more 'pliaBle ' to tliiT^ill of ^' ^' • 
Faith ; T am how content to understand a mystery f 

without a rigid definition, JA an easie and P la- 
tonick description . That allegorical description 
of He rmes pleas eth me beyond all the Meta- See below, 
physical denmtions of Divines: v Where I cannot ^ ^^' 
satisfy my reason, I love to humour my fancy: ^ ^ ' \. 
I had as live you tell me that anima est angelus ^S-ix,/ i^'y < 
hominiSy est Corpus Dei, as Entelechiaj — Lux ^^i^u^i^^f itJf^k 
est um bra DEl^s a ctus perspicuL Where there l/-&^yf^ %1 
is an obscurity too 3eep for our Reason, 'tis good * " 
to sit down with a description, periphrasis, or * * 
adumbration ; for by acquainting our Reason 
how unable it is to display the visible and 
obvious effects of Nature, it becomes more 
humble and submissive unto the subtleties of 
Faith ; and thus I teach my haggard and unre- 
claimed Reason to stoop unto the lure of Faith. y.C^ 
..I^hfilieve there was already a tree whose fruit 
our unhappy Parents tasted, though, in the 
same Chapter when GOD forbids it, 'tis posi* 
tively said, the plants of the field were not yet 
grown, for GOD had not cauid it to rain upon Gen. ii. 5. / ■ 
the earth. I believe that the Serpent, (if we ' /.- 

shall literally understand it,) from his proper 
form and figure, made his motion on his belly Gen. iii. 14. 
before the curse. I find the tryal of the Pucellage 
and virginity of Women, which God ordained ^«"'' 'fx"- 
the Jews, is very fallible. Experience and His- *^* ^ 
tory informs me, that not onely many particular 

C 2 



20 



RELIGIO MEDICL 



->> 



SFCT. XI. 

Horace, 
.S'a/. i. 4. 133 

See below, 
p. "5 



PART I. Women, but likewise whole Nations, have escaped 
Gen. iii. 16. the cuTSC of Childbirth, which GOD seems to pro- 
nounce upon the whole Sex. Yet do I believe 
that all this is true, which indeed my Reason 
would perswade me to be false ; and this I think 
; is no vulgar part of_Jjtith,.iaJbelieve a thing not 
only above but contrary to jleaso a, and against 
the Arguments of our proper Sei^sfift*' 
In my solitary and retiredlmagination 

{neque enim cum portuits aut m* 
Lectult€S accepitf desutn mthi^) 

I remember I am not alone, and therefore forget 
not to contemplate Him and _His Attributes Who 
is ever with me, especially those two mighty 
ones, His Wis^lnm anr^ KtftmJty ^^^^^ the onc 
I recreate, with the other Tconfound, my under- 
standing ; for who can speak of Eternity without 

X. TheEtci^ a soloecism, or think thereof without an Extasie ? 

nity o God. y^j^g ^^ ^^y Comprehend ; *tls but five days 
elder then our selves, and hath the same Horo- 
scope with the World ; but to retire so far back 
as to apprehend a beginning, to give such an 
infinite start forwards as to conceive an end, in 
an essence that we affirm hath i^either the one 
nor the other, it puts my Reason to St. Paul's 
Sanctuary. My Philosophy, dares not say the 
Angels can do it. GoD hath not made a Creature 
that can compre hend H[m ; 'tis a privilege of 

ExoJ iii. 14. His own nature. [l AM that iAM ^ was His own 
definition unto Moses ; and 'twas a short onc, 
to confound mortality, that durst question GOD, 
or ask Him what He was. Indeed, He oncly is ; 
all others have and shall be. But in Eternity 



•k'. 



RELIGIO MEDICI. 21 

there is no distinction of Tenses ; and therefore part 1 
that terrible term Predestination^ which hath 
troubled so many weak heads to conceive, and 
the wisest to explain, is in respect to GOD no 
prescious determination of our Estates to come 
but a definitive Jdast^ His Will already ful- ^ (\'v . 
filled, and at the instanFlEat Se first "decreed '*' • 
it ; for to His Eternity, which is indivisible and 
all together, the last Trump is already sounded, 
the reprobates in the flame, and the blessed in St.Lukexvi. 
Abraham's bosome. St. Peter speaks modestly, f st Pet. 
when he saith, a thotisand years to God are but i". 8. 
as one day J for, to speak like a Philosopher, those 
continued instances of time which flow into a 
thousand years, make not to Him one moment : 
what to us is to come, to His Eternity is pre- 
sent, His whole duration being but one perma- 
nent point, without Succession, Parts, Flux, or 
Division. 

There is no Attribute that adds more dif- sect. xn. 
ficulty to the mystery of the Trinity, where. Trinity. ^ ^ 
though in a relative way of Father and Son, we 
must deny a priority. I wonder how Aristotle ^^ J^^' '• 
could conceive the World eternal, or how he See below, 
could make good two Eternities. His similitude '^' ^^" 
of a. Triangle, comprehended in a square doth />/? >4«//«rf, 
somewhat illustrate the Trinity of our Souls, and "* ^' ^* 
that the Triple Unity of God ; for there is in us 
not three, but a Trinity of Souls ; because there 
is in us, if not three distinct Souls, yet differing 
faculties, that can and do subsist apart in dif- 
ferent Subjects, and yet in us are so united as to 
make but one Soul and. substance. If one Soul 



22 RELJGIO MEDICL 

PART I. were so perfect as to inform three distinct Bodies, 
that were a petty Trinity : conceive the distinct 
number of three, not divided nor separated by 
the intellect, but actually comprehended in its 
Unity, and that is a perfect Trinity. I have often 
admired the mystical way of Pythagoras, and 
the secret Magick of numbers. Beware of Phi- 
losophy^ is a precept not to be received in too 
large a sense ; for in this Mass of Nature there 
is a set of things that carry in their Front (though 
not in Capital Letters, yet in Stenography and 
short Characters,) something of Divinity, which 
to wiser Reasons serve as Luminaries in the 
Abyss of Knowledge, and to judicious beliefs as 
Scales and Roundles to mount the Pinacles and 
highest pieces of Divinity. The severc"5^ools 
The visible ^"^ never laugh me out of the JBhilosophy 
World a pic- of Henxics, th at this visible Wpgld is but a Pi c- 
invtsfbie. * turc oTflic invisible, w hercinTas in a Pourtraict, 
things are not truely, but in equivocal shapes, 
and as they counterfeit some more real sub- 
stance in that invisible fabri clc 
SECT. xiri. That other Attribute wherewith I recreate 
J "I'^c ^»'*- my devotion, is His Wisdom, in which I am 
om o o . j^j^ppy . 2^j^^ £-Qj, ^jjg contemplation of this only, 

do not repent me that I was bred in the way 
of Study : the advantage I have of the vulgar, 
with the content and happiness I conceive 
therein, is an ample rccompence for all my 
endeavours, in what part of knowledge soever. 
Wisdom is His most beauteous Attribute; no 
I Kings iii. man can attain unto it, yet Solomon pleased 
5' ^*^- God when he desired it. He is wise, because 



'** 






RELIGIO MEDICI. ij 

obvious and neglected pieces of Nature, which part i. 
without further travel I can do in the Cosni o- 
graphy of my self, (^e carry with us the wonders 
we seek wTtHout us : there is all Africa and her 
prodigies in us ; we are that bold and adventu-/»vt>i re^^z^ji 
rous piece of Nature, which he that studies wisely^ ^^^^ 
learns in a c ompendium what others labour at 
in a divided piece ^ J^c^ ss volumejy 

Thus there are ^w^^Sook^ from whence I col- sect, xvu 
lect my Divinity; besiSestliat written one of GOD, Bibie'^opln ^ 
another nf His servant Natur e^ thatiuiiversaland to all. ^"^^ 
publick Manuscript, that lies expans*d unto the 
Eyes of all : those that never saw Him in the one, 
have discoverd Him in the other. This was the 
Scripture and Theology of the Heathens : the 
natural motion of the Sun made them more 
admire Him than its supernatural station did the \°^^' *• "' 
Children of Israel ; the ordinary effects of Nature 
wrought more admiration in them than in the 
other all His Miracles. Surely the Heathens knew 
better how to joyn and read these mystical 
Letters than we Christians, who cast a more 
careless Eye on these common Hieroglyphicks, 
and disdain to suck Divinity from the flowers of 
Nature. Nor do I so forget God as to adore the 
name of Nature ; which I define not, with the 
Schools, to be the principle of motion and rest, 
but that streight and regular line, that settled 
and constant course the Wisdom of God hath 
ordained the actions of His creatures, according 
to their several kinds. To make a reyolutio 
every day is the_Nat ure of t he Si^ in« because of 
that^ecessary course which GoD hath ordained 



24 RELIGIO MEDICI, 



PART I. Nature. 'There is no danger to profound these 

No dinger J?y^^^"^^* "^ s^ttrfum M m ^tortivt ia-Philosophy^ 

in attempt- /The World was made to be inhabited by BeastsA 

thf haidof' but studied and contemplated by Man : *tis the } 

God in His Debt of our Reason we owe imto GoD, and the 

^^^ ^' homage we pay for not being Beasts. Without 

this, the World is still as though it had not been, 

or as it was before the sixth day, when as yet there 

was not a Creature that could conceive or say 

there was a World. The Wisdom of God receives 

small honour from those vulgar Heads that rudely 

stare about, and with a gross rusticity admire 

His works : those highly magnifie Him, whose 

judicious inquiry into His Acts, and deliberate 

research into His Creatures, retu rn the duty of a 

devout and learned admiration. 




Search while thou wilt, and let thy Reason go, 

To ransome Truth, even to th' Abyss below : 

Rally the scattered Causes : and that line, 

Which Nature twists, be able to untwine. 

It is thy Makers will, for unto none 

But unto R eason -can He e*r e"be know it. 

The DeviU do know 1^ (iee, but ihAse <iaronftd Meteors 

Build not Thy Glory, but confound Thy Creatures. 

Teach my indeavours so lliy works to read, 

That learning them in Thee, I may proceed. 

Give l*hou my reason that instructive flight. 

Whose weary wings may on Thy hands still light 

Teach me to soar aloft, yet ever so, 

When neer the Sun, to stoop again below. 

Thus shall my humble FeaUiors safely hover. 

And, though near Elarth, more than the Heavens discover. 

And then at last, when homeward I shall drive, 

Rich with the Spoils of Nature, to my Hive, 

There will I sit like that industrious Flie, 

Buzzing l*hy praises, which shall never die. 

Till Death abrupts them, and succeeding Glory 

Bid me go on in a more lasting story. 



/ 



RELIGIO MEDICI. 25 

And this is almost all wherein an humble part i. 
Creature may endeavour to requite andsgjnfi--. / ' 
way to re tribute unto his Creator j[ Jbr if not "^^.^ 

He JHai ^iiilh^ ^^ L\wd^ I jmi^"^ tiff 'Tie that doth St. Matth. 
the will of his Father^ shall be saved; certainly 
our wills must be our performances, and our 
intents make out our Actions ; othen\use our 
pious labours shall find anxiety in our Graves, 
and our best endeavours not hope, but fear, a 



Vll. 21. 



resurrection. '■- 



There is but one first cause, and four second sect. xiv. 
causes of all things. Some are without efficient, ^nc7hath 
as God ; others without matter, as Angels ; some its final 
without forn>^ as the first matter : but every Es- ^^^' 
scnce, creatied or uncreated, hath its final cause, 
and some positive end both of its Essence and 
Operation. This is the cause I grope after \\[ ^^^ 
works of Nature^ : on this hangs the Pr^y iHe^^rp, 
of God. To raise so beauteous a structure as 
tlve World and the Creatures thereof, was but His 
Art-; but their sundry and divided operations, 
with their predestinated ends, are from the Trea- 
sure of His^isdonL In the causes, nature, and 
affections ort ii e- E llipses of the Sun and Moon, 
there is most excellent speculation ; but to pro- 
found farther, and to contemplate a reason why 
His Providence hath so disposed and ordered 
their motions in that vast circle as to conjoyn 
and obscure each other, is a sweeter piece of 
Reason, and a diviner point of Philosophy. There- 
fore sometimes, and in some things, there ap- 
pears to me as much Divinity in Galen his books 
De Usu Partiuffiy as in Suarez Metaphysicks. 



c /■ .'•■ 



26 






->* • • 






....y 



-tv 



RELIGIO MEDICI. 



^SECT. XV. 

^ I Nature 

5/ doeth 
nothing 
in vain. 



y 



'•'c 



.,vt 



Prov. vi. 

XXX. 38. 



- \. 



PART I. Had Aristotle been as curious in the enquiry of 
this cause as he was of the other, he had not 
left behind him an imperfect piece of Philo- 
sophy, but an absolute tract of Divinity. 

Naiura nihil agitjrusira^ is the only indis- 
puted AxioiiSe in Philosophy. There are no Gro- 
tesques in Nature ; not anything framed to fill 
^up empty Cantons, and unnecessary spaces. In 
^ the most imperfect Creatures, and such as were 
not preserved in the Ark, but, having their Seeds 
and Principles in the womb of Nature, are every 
where, where the power of the Sun is, in these 
is the Wisdom of His hand discovered. Out of 
6, this rank Solomon chose the object of his ad- 
miration. Indeed what Reason may not go to 
School to the wisdom of Bees, Ants, and Spiders ? 
what wise hand teacheth them to do what Reason 
cannot teach us? Ruder heads stand amazed at 
those prodigious pieces of Nature, Whales, Ele- 
phants, Dromidaries and Camels ; these, I con- 
fess, are the Colossus and majestick pieces of her 
hand : but in these narrow Engines there is more 
curious Mathematicks ; and the civility of these 
little Citizens more neatly sets forth the Wisdom 
of their Maker. Who admires not Regio-Mon- 
tanus his Fly beyond his Eagle, or wonders not 
more at the operation of two Souls in those little 
Bodies, than but one in the Trunk of a Cedar ? 
I could never content my contemplation with 
those general pieces of wonder, the Flux and 
Reflux of the Sea, the increase of Nile, the con- 
version of the Needle to the North ; and have 
studied to match and parallel those in the more 



RELIGIO MEDICI. ' 127 

obvious and neglected pieces of Nature, which part i. 
without further travel I can do in the Closmo- 
gmphy of m y self.f^e carry with us the wonders 
we seek without us : there is all Africa and her 
prodigies in us ; we are that bold and adventu-rnrf^ "ts/^ (^ 
rous piece of Nature, which he that studies wisely^ ^^^ 
learns in a c ompendium what others labour at ' "^ *^ 
in a divided piece andep^less volumej 

Thus there are C^^S^S^ from whence I col- sect, -xmu 
lect my Divinity; besiaes tnat written one of God, Sw^pln 
anntV^yr o f His servant Natur e^ thaUmiversal-and '» a^^ ^^ 
publick Manuscript, that lies expans'd unto the 
Eyes of all : those that never saw Him in the one, 
have discoverd Him in the other. This was the 
Scripture and Theology of the Heathens : the 
natural motion of the Sun made them more 
admire Him than its supernatural station did the ^^^' ^- "» 
Children of Israel ; the ordinary effects of Nature 
wrought more admiration in them than in the 
other all His Miracles. Surely the Heathens knew 
better how to joyn and read these mystical 
Letters than we Christians, who cast a more 
careless Eye on these common Hieroglyphicks, 
and disdain to suck Divinity from the flowers of 
Nature. Nor do I so forget GOD as to adore the 
name of Nature ; which I define not, with the 
Schools, to be the principle of motion and rest, 
but that streight and regular line, that settled 
and constant course the Wisdom of GOD hath 
ordained the actions of His creatures, according 
to their several kinds. To make a reyolutio 
every day is the j!Jature._of t he Su n, because of 
that necessary course which God hath ordained 



r 



^ V 



26 



'i 



K. 



RELIGIO MEDICI. 



PART I. 



>^SECT. XV. 
i Nature 
y doeth 
nothing 



y 



in vain. 



...^ 



Prov. VI. 6, 

XXX. 38. 



Had Aristotle been as curious in the enquiry of 
this cause as he was of the other, he had not 
left behind him an imperfect piece of Philo- 
sophy, but an absolute tract of Divinity. 

Nalura nihil agit frustra^ is the only indis- 
puted Axioitie in Philosophy. There are no Gro- 
tesques in Nature ; not anything framed to fill 
xip empty Cantons, and unnecessary spaces. In 
the most imperfect Creatures, and such as were 
not preserved in the Ark, but, having their Seeds 
and Principles in the womb of Nature, are every 
where, where the power of the Sun is, in these 
is the Wisdom of His hand discovered. Out of 
this rank Solomon chose the object of his ad- 
miration. Indeed what Reason may not go to 
School to the wisdom of Bees, Ants, and Spiders ? 
what wise hand teacheth them to do what Reason 
cannot teach us? Ruder heads stand amazed at 
those prodigious pieces of Nature, Whales, Ele- 
phants, Dromidaries and Camels ; these, I con- 
fess, are the Colossus and majestick pieces of her 
hand : but in these narrow Engines there is more 
curious Mathematicks ; and the civility of these 
little Citizens more neatly sets forth the Wisdom 
of their Maker. Who admires not Regio-Mon- 
tanus his Fly beyond his Eagle, or wonders not 
more at the operation of two Souls in those little 
Bodies, than but one in the Trunk of a Cedar ? 
I could never content my contemplation with 
those general pieces of wonder, the Flux and 
Reflux of the Sea, the increase of Nile, the con- 
version of the Needle to the North ; and have 
studied to match and parallel those in the more 



"<c*-'1 



. T *# . 



REUGIO MEDICI. ' 27 

obvious and neglected pieces of Nature, which part i. 
without further travel I can do in the Cosm o- 
graphy of m y self, (^e carry with us the wonders 
we seek without us : there is all Africa and her 
prodigies in us ; we are that bold and adventu-^»vt>t ^^za 
rous piece of Nature, which he that studies wisely^ ^^^*^ ^ 
learns in a c ompendium what others labour at 
in a divided piece ancT^^ ss volumej 

Thus there are ^wt^jook^ from whence I col- sect, xvi/ 
lect my Divinity; besiaes mat written oneof GOD, Bibie%ln ' 
another of His servant Natur e^ thatjiftiversal-and '» ^^ ^^*^ 
publick Manuscript, that lies expans'd unto the 
Eyes of all : those that never saw Him in the one, 
have discoverd Him in the other. This was the 
Scripture and Theology of the Heathens : the 
natural motion of the Sun made them more 
admire Him than its supernatural station did the \^^' ^' "' 
Children of Israel ; the ordinary effects of Nature 
wrought more admiration in them than in the 
other all His Miracles. Surely the Heathens knew 
better how to joyn and read these mystical 
Letters than we Christians, who cast a more 
careless Eye on these common Hieroglyphicks, 
and disdain to suck Divinity from the flowers of 
Nature. Nor do I so forget GOD as to adore the 
name of Nature ; which I define not, with the 
Schools, to be the principle of motion and rest, 
but that streight and regular line, that settled 
and constant course the Wisdom of God hath 
ordained the actions of His creatures, according 
to their several kinds. To make a revolutioi 
everyd ay is the ^Na ture of the Sun, because of 
that necessary course which God hath ordained 



^{* 



28 RELIGIO MEDICI. 

PART I. it, from which it cannot swerve but by a faculty 
from that voice which first did give it motion. 
Now this course of Nature God seldome alters 
or perverts, but, like an excellent Artist, hath so 
j^ \ ^ contrived His work, that with the self same in- 
,\ strument, without a new creation. He may effect 

His obsc ur^t designs. \Thus He sweetneth the 
Ex. XV. 25. WatejL^ith a Wood, preaerveth the Creatures in 
the(;Arlj:/ which the blase of His mouth might 
have ^s easily created ; >br God is like a skilful 
Geon^etrician, who, when more easily and with 
one itroak of his Compass he might describe or 
dmiJe a right line, had yet rather do this in a 
circle)or longer way, according to the constituted 
an^rlore-laid principles of his Art,/Tet this rule 
J' \ ■ ^^<\ of His He doth sometimes pervert, to acquaint the 
^ < World with His Prerogative, lest the arrogancy 

of our reason should question His power, and con- 
clude He could not>J?Vnd thus I call the effects J 
J ^ ; ' ■ " of Nature the works of GOD, Whose hand' and \ 
^ ^ w. . * ' instrument she only is ; and therefore to ascribe :' 
' . .' I His actions unto her, is to devolve the honour of. 
/- I the principal agent upon the instrument ; which i^ 

: with reason we may do, then let our hammers ris^ 

up and boast they have built our houses, and ou*^^ 
pens receive the honour of our writings. I hold 
there is a general beauty in the works of GOD, 
and therefore no deformity in any kind or species 
of creature whatsoever. I cannot tell by what 
Logick we call a Toad, a Bear, or an Elephant 
ugly; they being created in those outward shapes 
and figures which best express the actions of 
their inward forms, and having past that general 



•* ..*\ 



,.*l 



RELIGIO MEDICI. 3 1 

spring that moves it. The success of that petty PART r. 
Province of Holland (of which the Grand Seig- 
nour proudly said, if they should troul^le him as 
they did the Spaniard^ he would send his men 
with shovels and pick-axes, and throw it into the 
Sea,) I cannot altogether ascribe to the ingenuity 
and industry of the people, but the mercy of 
God, that hath disposed them to such a thriving 
Genius ; and to the will of His Providence, that 
disposeth her favour to each Country in their ^ ^\ i^*~ 
pre-ordinate season. All cannot be happy at 
once ; ifor, "because the glory of one State de- 
pends upon the ruine of another, there is a revo- 
lution and vicissitude of their greatness, and 
must obey the swing of that_ wheel, not moved 
by Intelligences, but by the hand of GOD, 
whereby all Estates arise to their Zenith and 
Vertical points according to their predestinated 
periods. For the lives, not only of men, but of 
Commonwealths, and the whole World> run not 
upon an Helix that still enlargeth, but on a 
Circle, where, arriving to their Meridian, they 
decline in obscurity, and fall under the Horizon 
again. f- 

These must not therefore be named the effects sect. xvm. '' ' 
of Fortune, but in a relative way, and as we term J^^J^^™ 
the works of Nature. It was the ignorance of used in a 
mans reason that begat this very name, and by sense.*^ 
a careless term miscalled the Providence of 
GOD; for there is n f> 1i>>f^rt_y for cau ses to ope rate., 
in a loose and stragling way ; nor any effect 
whatsoever, but hath its warrant from some 
universal or superiour Cause. 'Tis not a ridi- 



32 RELIGIO MEDICI. 

PART I. culous devotion to say a prayer before a game at 
Tables ; for even in sortilegies and matters of 
greatest uncertainty, there is a setled and pre- 
ordered course of effects. It is ye that are 
blind^not Fortune : because our Eye i^ too dim to 
discover the m ystery of her effects, we foolishly 
paint her blind, and hoodwink the Providence of 
the Almighty. I cannot justifie that contemp- 
tible Proverb, That fools only are Fortunate^ or 
that insolent Paradox, That a wise man is out 
of the reach of Fortune; much less those oppro- 

* ' ^ brious epithets of Poets, Whore, Bawd, and 
Strumpet, *Tis, I confess, the common fate of 
men of singular gifts of mind to be destitute of 
those of Fortune, which doth not any way deject 
the Spirit of wiser judgements, who throughly 
understand the justice of this proceeding ; and 
being inriched with higher donatives, cast a 
more careless eye on these vulgar parts of feli- 
city. It is a most unjust ambition to desire to 
engross the mercies of the Almighty, not to be 
content with the goods of mind, without a pos- 
session of those of body or Fortune ; an d it is an 
errorjvorse than heresie, to adore these comple- 
mentai aiid circumstantial pieces of felicity, and 
undervalue those perfections and essential points 
of happiness wherein we resemble our Maker. 
[To wiser desires it is satisfaction enough to de- 
serve, though not to enjoy, the favours of For- 
tune : let Providence provide for Fo ol&J *Tis not 
partiality, but equity in GOD, Who deals with us 
but as our natural Parents : those that are able 
of Body and Mind He leaves to their deserts ; to 



"lEUGIO MEDICL 33 

:er merits He imparts a larger por- part i. 
:es out the defect of one by the ex- 
her. Thus have we no just quarrel 
for leaving us naked ; or to envy 
oofs, Skins, and Furs of other Crea- 
rovided with Reason, that can sup- 

We need honSbourwilh so many 

confute Judicial Astrology ; for, if 
th therein, it doth not injure Divi- ^ 

born under Mercury disposeth us i v 
nder Jupiter to be wealthy; I do 
lee unto these, but unto that mer- ^ . -. 

at hath ordered my indifferent and r*- ^ 

ivity unto such benevolous Aspects, 
jld that all things are governed by 

not erred, had they not persisted 

ilomans, that erected a Temple to 

aiowledged therein, though in a 

somewhat of Divinity ; jor? in a 

ipn».a ll th ings begin and enHln tlie^^r- 

'here is a nearer way to Heaven 

Chain ; an easie Logic may conjoyn [[''''^' ^'"• 

larth in one Argument, and with less 

r resolve all things into God. For 

risten effects by their most sensible 

Tauses, ygig Oop the true and in- 

of all : w hose concourse, though it 

et doth it subdivide it self into the 

"tions of every thing, and is that 

lich each singular Essence not only 

performs its operation. ^ 






onstruction and perverse comment sect..xix. 
r of second Causes, or visible han ds ^"^'^^ " 



} .•■ 



^ ^ • rf. 4;. 



32 RELIGIO MEDICI. 

PART I. culous devotion to say a prayer before a game at 
Tables ; for even in sortilegies and matters of 
greatest uncertainty, there is a setled and pre- 
ordered course of effects. It is ye that are 
bhnd^not Fortune : because our Eye is too dim to 
discover the m vsteiy of her effects, we foolishly 
paint her blind, and hoodwink the Providence of 
the Almighty. I cannot justifie that contemp- 
tible Proverb, That fools only are Fortunate j or 
that insolent Paradox, That a wise man is out 
of the reach of Fortune; much less those oppro- 

' * brious epithets of Poets, Whorey Bawdy and 

Strumpet, 'Tis, I confess, the conmion fate of 
men of singular gifts of mind to be destitute of 
those of Fortune, which doth not any way deject 
the Spirit of wiser judgements, who throughly 
understand the justice of this proceeding ; and 
being inriched with higher donatives, cast a 
more careless eye on these vulgar parts of feli- 
city. It is a most unjust ambition to desire to 
engross the mercies of the Almighty, not to be 
content with the goods of mind, without a pos- 
session of those of body or Fortune ; an d it is an 
error worse than heresie, to adore these comple- 
mental and circumstantial pieces of felicity, and 
undervalue those perfections and essential points 
of happiness wherein we resemble our Maker. 
[To wiser desires it is satisfaction enough to de- 
serve, though not to enjoy, the favours of For- 
tune : let Providence provide for Foo lsJ *Tis not 
partiality, but equity in GOD, Who deals with us 
but as our natural Parents : those that are able 
of Body and Mind He leaves to their deserts ; to 






r\ /^ 



RELIGIO MEDICL 33 

those of weaker merits He imparts a larger por- part r. 
tion, and pieces out the defect of one by the ex- 
cess of the other. Thus have we no just quarrel 
with Nature for leaving us naked ; or to envy 
the Horns, Hoofs, Skins, and Furs of other Crea- 
tures, being provided wi th Re ason, that can sup- 
ply them £ill. We^neeSTicit laiSbur with so many 
Arguments to confute Judicial Astrology ; for, jf 
there be a truth, therein, it doth not injure Divi- X 
nity. If to be born under Mercury disposeth us ( c ' 
to be witty, under Jupiter to be wealthy ; I do ^ 

not owe a Knee unto these, but unto that mer- 
ciful Hand that hath ordered my indifferent and \^ ^ 
uncertain nativity unto such benevolous Aspects. 
Those that hold that all things are governed by 
Fortune^ had not erred , had they not persisted 
tliere. The Romans, that erected a Temple to 
P'ortune, acknowledged therein, though in a 
blinder way, somewhat of Divinity ; ^oty in a 
wise supp^ t^tion^ all tbixigs begin and en3 m tlie^ 
Almij^l^tv . There is a nearer wav to Heaven 
than Homer's Chain ; an easie Logic mayconjoyn [^^'^^' ^"•• 
Heaven and Earth in one Argument, and with less 
than a Sorites resolve all things into Gop. For 
though we christen e ffect s by their most sensible 
and nearest Causes, y^TiQ Q(;ip j^e^ true and in- 
fallible Cause of all : w hose (;$;tnG;ourse, though it 
be general, yet doth it subdivide it self into the 
parficuiar Actions of every thing, and is that 
Spirit, by which each singular Essence not only y 

subsists, but performs its operation. J* * 

The bad construction and perverse comment sect^xpj^' 
on these pair of second Causes, or visible hapds ^^^^^ " 










V f 






-N 



/ ^ 



34 



RELIGIO MEDICL 



, confoundins ^jj^^ 
•the r irst 
lytth second 
causes. 



%- 



Passion, C 
Reason, ] 
Faith. ; 

See below, ! 
p. 1 06. 



PART I. of GOD^ h ave perverted Jhe Devotion of many 

igm ; wh^Torgetting the honest Advi- 
soes of Faith, have listened unto the conspi- 
racy of Passion and Reason. 1 have therefore 
always endeavoured to compose those Feuds 
and angry Dissentions between Affection, Faith, 
and Reason ; for there is in our Soul a kind of 
Triumvirate, or triple G^y^emment of three 
Competitors, which distract the Peace of this 
our Commonwealth, not less than did that other 
the State of Rome. 

As Reason is a Rebel unto Faith, so Passion 
unto Reason : as the propositions of Faith seem 
absurd unto Reason, so the Theorems of Reason 
unto Passion, and both unto Reason. Yet a 
moderate and peaceable discretion may so state 
and order the matter, that they may be all Kings, 
and yet make but one Monarchy, every one exer- 
cising his Soveraignty and Prerogative in a due 
time and place, according to the restraint and 
limit of circumstance. There is, as in Philosophy, 
so in Divinity, sturdy doubts and boisterous Ob- 
jections, wherewith the unhappiness of our know- 
ledge too nearly acquainteth us. More of thc^ e 
no man hath known than mvself. which I ron- 

l eSS 1 conquered, notj n a m prtial prx^turp^ hut nn 

mv Knees. I F or our endeavours are not only to 
combat with doubts, but always to dispute with 
the Devil. The villany of that Spirit takes a hint 
of Infidelity from our Studies, and, by demon- 
strating a naturality in one way, makes us mis- 
trust a miracle in anothe^ Thus, having perused 
the Archidoxis and read the secret Sympathies 



RELIGIO MEDICI, 35 

of things, he would disswade my belief from the part i. 
miracle of the Brazen Serpent, make me conceit 
that Image worked by Sympathy, and was butxxi.9.* 
an Egyptian trick to cure their Diseases without 
a miracle. Again, having seen some expe- 
riments of Bitumen, and having read far more of 
Naphtha, he whispered to my curiosity the fire 
of the Altar might be natural ; and bid me mis- 
trust a miracle in Elias, when he entrenched the i Kingsxviii. 
Altar round with Water ; for that inflamable sub- 
stance yields not easily unto Water, but flames in 
the Arms of its Antagonist. And thus would he 
inveagle my belief to think the combustion of 
Sodom might be natural, and that there was an 
Asphaltick and Bituminous nature in that Lake Gen. xix. 24. 
]>cfore the Fire of Gomorrah. I know that Manna 
is now plentifully gathered in Calabria ; and 
Josephus tells me, in his days it was as plentiful Ajit'''?- 7«'^. 
in Arabia ; the Devil therefore made the qucere, '"' ^' 
Where was theft the miracle in the days of Moses f 
tlie Israelites saw but that in his time, tlu Natives 
of those Countries behold in ours, [Thus the^^^ 
Devil played at Giess with me, and yielding a 
Pawn, thought to gain a Queen of me, taking 
advantage of my honest endeavours ; and whilst 
I laboured to raise the structure of my Reason, 
he strived to undermine the edifice of my Faithty 

Neither had these or any ofher ever ^"^/f*^^^ ;*Jaii 
advantage of me, as to incline me to any point hardly exiht. 
of Infidelity or desperate positions of Atheism ; 
for I have been these many years of opinion 
there was never any. TbflSfi.that held Religion 
was the difference of Man from Beasts, Rave 




36 



RELIGIO MEDICI. 



PART I. 



t ♦ 






*f 



. SECT. XXI. 

fnconsis- 
tcncy of 
unbelief. 



torn. IV. 

p. 775. 
ikulin. 



c 



.1. 



Spoken probably, and proceed upon a principle 
as inductive as the other. That doctrine of 
E^tcuru^ that denied the Providence of God, 
was no Atheism, but a magnificent and high 
strained conceit of His Majesty, which he 
deemed too sublime to mind the trivial Actions 
of those inferiour Creatures. T\\2X fatal Necessity 
of the Stoicks is nothing but the immutable Law 
of His Will. Those that heretofore denied the 
Divinity of the Holy Ghost, have been con- 
demned but as Hereticks ; and those that now 
deny our Saviour, (though more than Hereticks,) 
are not so much as Atheists ; for, though they 
deny two persons in the "trinity, they hold, as 
we do, there is but one God. 

That Villain and Secretary of Hell, that com- 
posed that miscreant piece Of the Three Im- 
postorsy though divided from all Religions, and 
was neither Jew, Turk, nor Christian, was not a 
positive Atheist. I confess every Country hath 
its Machiavel, every Age its Lucian, whereof 
common Heads must not hear, nor more ad- 
vanced Judgments too rashly venture on ; it is 
the Rhetorick of Satan, and may pervert a loose 
or projudicatc belief. 

I confess I have perused them all, and can 
discover nothing that may startle a discreet 
belief ; yet are there heads carried off with the 
Wind and breath of such motives. I remember 
a Doctor in Physick, of Italy, who could not 
perfectly believe the immortality of the Soul, 
because Galen seemed to make a doubt thereof. 
With another I was familiarly acquainted in 



RELIGIO MEDICI. 37 

France, a Divine, and a man of singular parts, part i. 
that on the same point was so plunged and gra- 
velled with three lines of Seneca, that all our Troad. yj<h 
Antidotes, drawn from both Scripture and Phi- &^' 
losophy, could not expel the poyson ot his errour. 
There are a set of Heads, that can credit the re- 
lations of Mariners, yet question the Testimonies .» •• '-- 
of St. Paul ; and peremptorily maintain the 
traditions of J^Xvass. or Pliny, yet in J[iistp|ig§^ 
Scripture raise Queries and Objections, believ- 
ing no more tRan they can parallel in humane 
Authors. I confess there are in Scripture Stories 
that do exceed the Fables of Poets, and to a 
captious Reader sound like Garagantua or 
Bevis» Search all the Legends of times past, 
and the fabulous conceits of these present, and 
'twill be hard to find one that deserves to carry o *^ ^ 
the Buckler unto Sampson ; yet is a U . this nf an r^ ' 
easie possibility,(^ff we conceive a Divine con - "" 
c ourse ^ or an infl uence but from the little Finger 
of the Almigrhty. It is impossible that either in Manyques- 
the discourse of man, or in the infallible Voice jions may 

_ * O^ 1*211 •i^rf 

of God, to the weakness of our apprehensions, not wonhy 
there should not appear irregularities, contra- °^ solution : 
dictions, and antinomies : my self could shew a 
Catalogue of doubts, never yet imagined nor 
questioned, as I know, which are not resolved at 
the first hearing ; not fantastick Queries or Ob- 
jections of Air ; for I cannot hear of Atoms in 
Divinity. I can read the History of the Pigeon 
that was sent out of the Ark, and returned no q^^ ^ijj g^ 
more, yet not question how she found out her &<•. 
Mate that was left behind : that Lazarus was 



f.- » 



V V 



t . 



.. l' 



,-^.-^ 



26 



RELIGIO MEDICI. 



SECT. XV. 



(^ /Nature 
lljSr doeth 



y 



nothing 
in vain. 



J • ^ 



r , 






Prov. vi. 6, 
XXX. 28. 



r 



PART I. Had Aristotle been as curious in the enquiry of 
this cause as he was of the other, he had not 
left behind him an imperfect piece of Philo- 
sophy, but an absolute tract of Divinity. 

Nalura nihilagit firustxa^ is the only indis- 
puted AxioSe in Philosophy. There are no Gro- 
tesques in Nature ; not anything framed to fill 
^Aip empty Cantons, and unnecessary spaces. In 
^ the most imperfect Creatures, and such as were 
not preserved in the Ark, but, having their Seeds 
and Principles in the womb of Nature, are every 
where, where the power of the Sun is, in these 
is the Wisdom of His hand discovered. Out of 
this rank Solomon chose the object of his ad- 
miration. Indeed what Reason may not go to 
School to the wisdom of Bees, Ants, and Spiders .? 
what wise hand teacheth them to do what Reason 
cannot teach us? Ruder heads stand amazed at 
those prodigious pieces of Nature, Whales, Ele- 

\ ;7^ ~ phants, Dromidaries and Camels ; these, I con- 

\ fess, are the Colossus and majestick pieces of her 
hand : but in these narrow Engines there is more 
curious Mathematicks ; and the civility of these 
little Citizens more neatly sets forth the Wisdom 
of their Maker. Who admires not Regio-Mon- 
tanus his Fly beyond his Eagle, or wonders not 
more at the operation of two Souls in those little 
Bodies, than but one in the Trunk of a Cedar ? 
I could never content my contemplation with 
those general pieces of wonder, the Flux and 
Reflux of the Sea, the increase of Nile, the con- 
version of the Needle to the North ; and have 
studied to match and parallel those in the more 



'.*. ,* 



« 



REUGIO MEDICI. 27 

obvious and neglected pieces of Nature, which part i. 
without further travel I can do in the Cosino- 
graphy of my self.(^e carry with us the wonders 
we seek without us : there is all Africa and her 
prodigies in us ; we are that bold and adventu-^^viM f*^f ^zai 
rous piece of Nature, which he that studies wisely^j^ k-^n^i /^ 
learns in a c ompendium what others labour at ' ' ~ *' ' 
in a divided piece antfjncjl ess volumej 

Thus there are fwaJBo ok^ from whence I col- sect, xvr, 
lect my Divinity ; besiQes tnat written one of God, BiWc'^opda ' 
annth^r of His serva n t ^Matur cj that universal and '« aiL 
publick Manuscript, that lies expans'd unto the 
Eyes of all : those that never saw Him in the one, 
have discoverd Him in the other. This was the 
Scripture and Theology of the Heathens : the 
natural motion of the Sun made //tern more 
admire Him than its supernatural station did the J°^^ ^ "' 
Children of Israel ; the ordinary effects of Nature 
wrought more admiration in them than in the 
other all H is M iracles. S urely the H eathens knew 
better how to joyn and read these mystical 
Letters than we Christians, who cast a more 
careless Eye on these common Hieroglyphicks, 
and disdain to suck Divinity from the flowers of 
Nature. Nor do I so forget God as to adore the 
name of Nature ; which I define not, with the 
Schools, to be the principle of motion and rest, 
but that streight and regular line, that settled 
and constant course the Wisdom of God hath 
ordained the actions of His creatures, according 
to their several kinds. To mak e a revolutioi 
every day is the Nature of the Sjin, because of 
thatliecessaiy course which God hath ordained 



RELIGIO MEDICI. 

r All I I ii, !iom uliidi it cannot swen*e but by a faculty 
tiiiin ili.it voire which first did give it motion. 
Niuv I his icuirsc ot" Nature GOD seldome alters 
• *i pnviiis, but, like an excellent Artist, hath so 
iiMiin\r»l Hl^■ work, that with the self same in- 
•.iniMK-nt, \^ iiluuit .1 new creation, He may effect 
III*. .»!iN. i:rc>t v]c>i.c:ns. vThus He sweetneth the 

. .. .. \\ .1^1 %% ■.;h .1 NWhhI, preseneth the Creatures in 
:!i, \;k. ^xhivh the Ma:j< of His mouth might 
!m\, a*. *Mv.:x vViMioJ. : Ik-ir GoDis like a skilful 
1 ..\»'.iK !::» .:;'. ^*^^\ xxV.i'.i more easily and with 
»".«, *i!»vik ,^': '-.TN k v^'.v'.uss he might describe or 
/;\w." i i r.'- '■■"i^ •"■■-'■ ^o: rather do this in a 
,» :.,\ \'. .,-.x*- x*.'.x..^.»\'^^'.v.:ric to the constituted 
.; '.'. ",-.* :.: .* :> ..\- .\;*s .X h;s Art, Vct this Tule 
.• j: • J :.-...'.!■ ^.\v.;s.-.ve>:vrx en. to acquaint the 
\\ .•...; « .*•. ':. '^ rv.\v.^w\ ]e?i ihe arrogancy 
»«; .';.: . . .;'^.'.'. >V..^;-.\' . ..;>:\^" :-.:« p.-^wer.and con-^ 
»•..,:»■ V.»- ».^.\. .•..-:. -^-Z. :h;:> ! ,v/:l the effects'" 

,: \ ■ :'•-»■". k> /: •.'. ■.^. Whose hand and 

•»..-;:,.-.. •..:'.: v/.;- .v-.".\ V . ,*.;-./. ',r;eveu">!T TO ascribc 
v. .^ .;» ;..'.'.^ . .■.■.:.^ :-.r-. . ■> :.^ .':'» y.ve ihe ho7»our of 

.*.--». ■ \ ■ ' ■ « ' -- -^ s .«■ ■ — ^-.p-..^^^-^. . n-V^y^V \^. 

• ■•, » ••• •. -•«^* ■ • «■■ « « ■•■^•. •....«»>• • "lli^lilA 

^* t ^^» ..•< «.«■, i.^. ..«•%'«. , ••.S....aIv!?I 1S>C 

,...■..-.»". !*.\.^: :!■.;■* ":/.\ ;*":■.-. .":: :^;:r h.v.-.sfs. and our 
; . .." .v,*-.w :^;• V.v*.^..: .-:\'..: v-- :>:;:;. I hold 
. ,;,i^. •.;■:/.' ':v.^.:\ " :>ir w\-rkf of GOP, 
: . -. i " .' .". i- : .- : :v. -. ; n :: .-. r. > k : -^ .-^ r»r ?T*«:i es 
i ^ r. ;. : > . nr -^ : : 1 r - r. * ^ • : e" ' b v what 
K\:;..k x»i :■-".'. -^ 7. ■-.-*. .■: 'r^c.--. .-^r .^r. ynphani 

..J» .X . ...» • -•<-.;. ... -i... .^ ... . >; fc ..." A_ L. SiiAp?? 

■ . • - • . . 

• •.«.. ••. ^ —. ^ .... — . _ — _ _a I — i^ r^.^. « :jd . ijX i;L-M^ 



- ». 






^-/fTl *— ^'^^^^ t****iAw^A. > fi^^^-^^ "■•» C*'*--- ^,f /■ 



HELIGIO MEDICI, 29 

Visitation of GOD, Who saw that all that He had part i. 
made was good, that is, conformable to His Will, Gen. i. 31. 
which abhors deformity, and is the rule of order 
and beauty^^here is no deformity but in Mon- 
strosity ; wnerein, notwithstanding, there is a kind 
of Beauty ; Nature so ingeniously contriving the 
irregular parts, as they become sometimes more 
remarkable than the grmcipal Fabrick. To speak 
yet more narrowly, tHere was never any thing 
ugly or mis-shapen, but the Chaos ; wherein, not- 
withstanding, (to speak strictly,) there was no de- 
formity, because no form ; Tior was it yet impreg- 
nant by the voice of God. Now Nature is not at 
variance with Art, nor Art with Nature, they being 
both servants of His Providence. Art is the per- 
fection of Nature. Were the World now as it was 
the sixth day, there were yet a Chaos. Nature 
hath made one World, and Art another. In brief, 
a II fhingg are artificia l ; for Nature is the Art of __^ 
-^rOD. ~ 

ms is the ordinary and open way of IJi§ sect. xvn. / k 
Providence, which Art and Industry have in a ^- . ■ 

good part discovered ; whose effects we may 
foretel without an Oracle : to foreshew these, is 
not Prophesie, but Prognostication. Xhere is Providence 
another way^ full of Meand ers and Labyrinths^ p aifin Kr-^ 
whereof the Devil and Spirits have no exact ^'*^- 
SplifiEQeridfiS ; and that is a more particular and 
obscure method of His Providence, directing the 
operations ^i)£>,in4ividuals and single Essences : 
this we c2\VJ ^ or tunlt, that serpentine and rrnnked See below, 
line^whereb v He araws those actions His Wisdom ^* '^^' 
intends, in a more unknown and secret way. 



30 RELIGIO MEDICI. 

PART I. This ci^-ptick and involved method of His Provi- 
dence have I ever admired ; nor can I relate the 
History of my life, the occurrences of my days, 
the escapes of dangers, and hits of chance, 
with a Beso /as Manos to Fortune, or a bare 
Gratpiercy to my good Stars. Abraham might 
G«n. xxii. 13. have thought the Ram in the thicket came 
thither by accident ; humane reason would have 
Ex. iL 3, &c. said that meer chance conveyed Moses in the 
Ark to the sight of Pharaoh's Daughter : what 
Cen. xxx\ii. a Lab>Tinth is there in the stor)- of Joseph, able 
^^*" to convert a Stoick ! f Surely there are in every 

man's Life certain rubs, doubUngs, and wrenches, 
which pass a while under the effects of chance, 
but at the Is^t, well examined, prove the meer 
hand of GOD- *Twas not dumb chance, that, to 
discover the Fougade or Powder-plot, contrived 
a miscarriage in the Letter. I like the Victory of 
*S8 the better for that one occurrence, which our 
enemies imputed to our dishonour and the par- 
tiality of Fortune, to wit, the tempests and con- 
trariety of Winds. King Philip did not detract 
from the Nation, when he said, he sent his 
m' lrm<t<f ii to fight with wen, and not to combate 
tcifh the U'inds. Where there is a manifest 
dispn^portion between the powers and forces of 
two several agents, upon a Maxi me of reaso n we 
may promise the Victory 10 th^ Supenour ; but 
when unexpected accidents slip in, and un- 
thoui^ht of occurrences intervene, these must 
pi\u*tH.Hl from a power that owes no obedience to 
ihtvsc Axioms ; where, as in the writing^ upon the 
han V n Wall, wc may bchold the hand, but see not the 



\'\ 



,.*': 



RELIGIO MEDICI. 31 

spring that moves it. The success of that petty part i. 
Province of Holland (of which the Grand Seig- 
nour proudly said, if they should troul^le him as 
they did the Spaniard, he would send his men 
with shovels and pick-axes , and throw it into the 
Sea,) I cannot altogether ascribe to the ingenuity 
and industry of the people, but the mercy of 
God, that hath disposed them to such a thriving 
Genius ; and to the will of His Providence, that 
disposeth her favour to each Country in their ^ /\ ^ * 
p re-ord inate season. All cannot be happy at 
once ; for, because the glory of one State de- 
pends upon the ruine of another, there is a revo- 
lution and vicissitude of their greatness, and 
must obey the swing of that.wheeJ, not moved 
by Intelligences, but by the hand of GOD, 
whereby all Estates arise to their Zenith and 
Vertical points according to their predestinated 
periods. For the lives, not only of men, but of 
Commonwealths, and the whole Worlds run not 
upon an Helix that still enlargeth, but on a 
Circle, where, arriving to their Meridian, they 
decline in obscurity, and fall under the Horizon 
again. ^ 

These must not therefore be named the effects sect, xv^ii. ^ 
of Fortune, but in a relative way, and as we term J^J^^™ 
the works of Nature. It was the ignorance of used in a 
mans reason that begat this very name, and by senser 
a careless term miscalled the Providence of 
God ; for there is a " lihp^y for c auses to operate ^ 
in a lo ose and stragling way ; nor any effect 
whatsoever, but hath its warrant from some 
universal or superiour Cause. 'Tis not a ridi- 



I 



32 RELIGIO MEDICI. 

PART I. culous devotion to say a prayer before a game at 
Tables ; for even in sortilegies and matters of 
greatest uncertainty, there is a setled and pre- 
ordered course of effects. It is ye that are 
blind, not Fortune: because our Eye is too dim to 
discover the m ystery of her effects, we foolishly 
paint her blind, and hoodwink the Providence of 
the Almighty. I cannot justifie that contemp- 
tible Proverb, That fools only are FortunatCy or 
that insolent Paradox, That a wise man is out 
. of the reach of Fortune; much less those oppro- 

' ' ' brious epithets of Poets, Whore ^ Bawd^ and 

Strumpet, *Tis, I confess, the conmion fate of 
men of singular gifts of mind to be destitute of 
those of Fortune, which doth not any way deject 
the Spirit of wiser judgements, who throughly 
understand the justice of this proceeding ; and 
being inriched with higher donatives, cast a 
more careless eye on these vulgar parts of feli- 
city. It is a most unjust ambition to desire to 
engross the mercies of the Almighty, not to be 
content with the goods of mind, without a pos- 
session of those of body or Fortune ; andiLikaiL, 
error worse than heresie, to adore these comple- 
mental an5 circumstantial pieces of felicity, and 
undervalue those perfections and essential points 
of happiness wherein we resemble our Maker. 
jTo wiser desires it is satisfaction enough to de- 
serve, though not to enjoy, the favours of For- 
tune : let Providence provide for FoolsTJ 'Tis not 
partiality, but equity in GOD, Who deals with us 
but as our natural Parents : those that are able 
of Body and Mind He leaves to their deserts ; to 



\ 









RELIGIO MEDICL 33 

those of weaker merits He imparts a larger por- part i. 
tion, and pieces out the defect of one by the ex- 
cess of the other. Thus have we no just quarrel 
with Nature for leaving us naked ; or to envy 
the Horns, Hoofs, Skins, and Furs of other Crea- 
tures, being provided with Reason, that can sup- 
ply them all. We nee3 fJoTTSTSourv^ni so many 
Arguments to confute Judicial Astrology ; for, j^f 
there be a truth therein, it doth not injure Divi- \ 
nity. If to be born under J/^r^wrv disposeth us ( t - 
to be witty, under Jtipiter to be wealthy ; I do ^ 

not owe a Knee unto these, but unto that mer- 
ciful Hand that hath ordered my indifferent and 
uncertain nativity unto such benevolous Aspects. 
Those that hold that all things arg g overned by 
Fortune^ had not erred , had they not persisted 
there. The Romans, that erected a Temple to 
Fortune, acknowledged therein, though in a 
blinder way, somewhat of Divinity ; ^ofy i" ^ 
wise siippi^^^ti^n^ all thin gs begin and end m the' 
Almi^lTty . There is a nearer way to Heaven 
than Homer's Chain ; an easie Logic may conjoyn 
Heaven and Earth in one Argument, and with less 
than a Sorites resolve all things into GOD. For 
though we christen effects by their most sensible 
and nearest Causes, yp±-i«; (i^np tb<^ true and in- 
fallible Cause of all : w hose Qpnaourse, though it 
be general, yet doth it subdivide it self into the 
particular Actions of every thing, and is that 
Spirit, by which each singular Essence not only ^ 

subsists, but performs its operation. J^ ^ 

The bad construction and perverse comment sECTs^xn^ - 
on these pair of second Causes, or visible hands ^^^^'^ ^ 



.^r' ■■-■ > -•* ^- '' 



Iliad, viii. 
19. 



V- 



\ 









^N 



/ ' 



34 



RELIGIO MEDICL 



A.'^'' Passion, v 

Reason, 
:r" Faith. \ 

I 

See below, I 
p. 1 06. 



PART I. of God, ha ve perverted the Devotion of many 

^h" f""^'"^ ^J22J;5L Atheism ; who, lorgetting the honest Advi- 

^ith second soes of Faith, have listened unto the conspi- 

causes. ^^^^ q£ Passion and Reason. I have therefore 

always endeavoured to compose those Feuds 

and angry Dissentions between Affection, Faith, 

and Reason ; for there is in our Soul a kind of 

Triumvirate, or triple Goy<emment of three 

Competitors, which distract the Peace of this 

our Commonwealth, not less than did that other 

the State of Rome. 

As Reason is a Rebel unto Faith, so Passion 
unto Reason : as the propositions of Faith seem 
absurd unto Reason, so the Theorems of Reason 
unto Passion, and both unto Reason. Yet a 
moderate and peaceable discretion may so state 
and order the matter, that they may be all Kings, 
and yet make but one Monarchy, every one exer- 
cising his Soveraignty and Prerogative in a due 
time and place, according to the restraint and 
limit of circumstance. There is, as in Philosophy, 
so in Divinity, sturdy doubts and boisterous Ob- 
jections, wherewith the unhappiness of our know- 
ledge too nearly acquainteth us. More of thc^ e 
no man hath known than myself^ which I ^f^n- 
t essl conquered, no t jn a marti^] p^xitnrPj hut, nn 
mv Knees. I F or our endeavours are not only to 
combat with doubts, but always to dispute with 
the Devil. The villany of that Spirit takes a hint 
of Infidelity from our Studies, and, by demon- 
strating a naturality in one way, makes us mis- 
trust a miracle in anothe^ Thus, having perused 
the Archidoxis and read the secret Sympathies 



'if 



RELIGIO MEDICI, 35 

of things, he would disswade my belief from the part i. 
miracle of the Brazen Serpent, make me conceit „ 
that Image worked by Sympathy, and was butxxi. 9.' 
an ^Egyptian trick to cure their Diseases without 
a miracle. Again, having seen some expe- 
riments of Bitumen, and having read far more of 
Naphtha, he whispered to my curiosity the fire 
of the Altar might be natural ; and bid me mis- 
trust a miracle in Elias, when he entrenched the i Kingsxviii. 
Altar round with Water ; for that inflamable sub- 
stance yields not easily unto Water, but flames in 
the Arms of its Antagonist. And thus would he 
inveagle my belief to think the combustion of 
Sodom might be natural, and that there was an 
Asphaltick and Bituminous nature in that Lake Cen. xix. 24. 
l)efore the Fire of Gomorrah. I know that Manna 
is now plentifully gathered in Calabria ; and 
Josephus tells me, in his days it was as plentiful A'tti'q. jtuL 
in Arabia ; the Devil therefore made the queere, '"* ^' 
Where was then the miracle in the days of Moses f 
tJie Israelites saw but that in his time, the N atives . 
of those Countries behold in ours, [Thus the ^ 
Devil played at Chess with me, and yielding a l^ 
Pawn, thought to gain a Queen of me, taking ^ ^''^ 
advantage of my honest endeavours ; and whilst \ 
I laboured to raise the structure of my Reason, 1 
he strived to undermine the edifice of my Faithty 

Neither had these or any oHier ever sucn skct. xx^ " 
advantage of me, as to incline me to any point hardly exist. 
of Infidelity or desperate positions of Atheism ; 
for I have been these many years of opinion 
there was never any. Those that held Religion 
was the difference of Man from Beasts, Tiavc 

D 2 ; 







.,.,1 



RELIC 10 MEDICI, 

i;:ivvj:-. probably, and proceed upon a principle 
:i .".du-::: e j.s the other. That doctrine of 
•>4curui, :>.j.: denied the Providence of GOD, 
v'^ ■'•? At'-'-O'^t-., bu: a mai^incent and high 
•i M v;i -N.-iv: rf riii >[aies:y. which he 
■vv: - 't' ■:■:": ..v.e :> mir.d the trivial ^Actions 
v-'i;.? • v:'"'i:r Jr^j.iiuris. T)ixi/\i*al \ecessity 
•'. ^. ■■xs - '..:.:::r.^ ':i:: the immutable Law 
- .. '. ■. r'v'Sx? :>..i: hereto fore denied the 
• • •. '^ "• '.". v^-;-:.:?r. have been con- 
• 'A'- '■. - '■ :":'::-vS : ar.d those that now 
.» '. < ■. • . '. ■ : J*' r.'.cro than Hereticks,) 
• • '.:; V. ' : -■■= : tor. though they 
■'.,■- • ■•: Tr-.:*..:;. they hold, as 






• S: :■■-— .'!" K ell. that com- 
.-. ■<.■■• : \: /"* .'V Three Im- 

'":'\ .-.'.'. Religions, and 

» ■ , ■» •,: » ■" N. • ■■ Jh-.-.>thin. was not a 

.• \ •. > ■ -.^s .-.er^- Country hath 

, M .. * ■■•v. :■ • • • .: :? L::c:an. whereof 

. ,' '• ••.v* ;:,■•.:- "•. - ■ : hc.ir. nor more ad- 

^ '. ?. ,-,i ':■.,: ; •:.■ :- : • ^ r.-<:":'.y venture on : it is 

. ■ ' . !<**.•: ' . • V .:' S .r -■.:*. . .: r. i>; :v..\y j.Kr\ert a loose 

\ \\H\W^^ I h.uo poiu-^od them all, and can 

.li,iii\rr nolhini: that may startle a discreet 

ti. In I ; vi't .no thoro ho:uls carried off with the 

Wnul .intl bivath of sui h motives. I remember 

' Oiiilor in Physick, of Italy, who could not 

■iIimIIv b«'Iiove the immortality of the Soul, 

* * lUiar (lalen seemed to make a doubt thereof. 

\\\ (itiothcr I was familiarly acquainted in 



RELIGIO MEDICI. 37 

France, a Divine, and a man of singular parts, part i. 
that on the same point was so plunged and gra- 
velled with three lines of Seneca, that all our Troaif. 379, 
Antidotes, drawn from bo th Scripture and Phi- &c- 
losophy, could not expei the poyson of his errour. 
There are a set of Heads, that can credit the re- 
lations of Mariners, yet question the Testimonies .> 

of ' St. Paul ; and peremptorily maintain the 
traditions of ^lian or Pliny, yet inj[iistorjie§jof 
Scripture raise Queries and Objections, believ- 
ing no more than they can parallel in humane 
Authors. I confess there are in Scripture Stories 
that do exceed the Fables of Poets, and to a 
captious Reader sound like Garagantua or 
Bevis, Search all the Legends of times past, 
and the fabulous conceits of these present, and 
'twill be hard to find one that deserves to carry ^ * ^ 
the Buckler unto Sampson ; y et is a ll, jjhis of an ^ + 
easie possibility,(^ tf _we conceive a Divine con - 
course f or an influence but from the little Finger 
of the Almighty. It is impossible that either in ^any ques- 
the discourse of man, or in the infallible Voice tions may 

DC r3.1SCQ 

of God, to the weakness of our apprehensions, not wonhy 
there should not appear irregularities, contra- °^ ^°'""°" • 
dictions, and antinomies : my self could shew a 
Catalogue of doubts, never yet imagined nor 
questioned, as I know, which are not resolved at 
the first hearing ; not fantastick Queries or Ob- 
jections of Air ; for I cannot hear of Atoms in 
Divinity. I can read the History of the Pigeon 
that was sent out of the Ark, and returned no cen. viu. 8, 
more, yet not question how she found out her &«•. 
Mate that was left behind : that Lazarus was 



^ « 



38 RELIGIO MEDIC L ' 

PART I. raised from the dead, yet not demand where in 

St John xi. ^^ interim his Soul awaited; or raise a. La w- 
case, whether his Heir might lawfully detain liis 
inheritance bequeathed unto him by his death, 
and he, though restored to life, have no Plea or 
Title unto his former possessions. Whether Eve 

r.cn. ii 21. was framed out of the left side of Adam, I dis- 
pute not ; because I stand not yet assured which 
is the right side of a man, or whether there be 
any such distinction in Nature : that she was 
edified out of the Rib of Adam I believe, yet 
raise no question who shall arise with that Rib 
at the Resurrection. Whether Adam was an 
Hennaphrodite, as the Rabbins contend upon 
the Letter of the Text, because it is contrary to 

(len i 27. reason, there should be an Hermaphrodite be- 
fore there was a Woman, or a composition of 
two Natures before there was a second com- 
posed. Likewise, whether the World was created 
in Autumn, Summer, or the Spring, because it 
was created in them all ; for whatsoever Sign 
the Sun possesseth, those four Seasons are 
actually existent. It is the nature of this Lumi- 
nary to distinguish the several Seasons of the 
year, all which it makes at one time in the 
whole Earth, and successive in any part thereof. 
There are a bundle of curiosities, not only in 
Philosophy, but in Divinity, proposed and dis- 
cussed by men of most supposed abilities, which 
indeed are not worthy our vacant hours, much 
less our serious Studies : Pieces only fit to be 

^ ( ^ placed in /^/i«//i^;/^/'j Library, or bound up witli 

#^' " Tartaretus De modo CacamiL 



*■ ■' 



RELIGIO MEDICI, 39 

These are niceties that become not those that part i. - 
peruse so serious a Mystery. There are others ^ft^ers ^h"h 
more generally questioned and called to the Bar, are often 
yet methinks of an easie and possible truth. be'e^^'iiy ^^ 

*Tis ridiculous to put off or drown the gene- solved ; 
ral Flood of Noah in that particular inundation 
of Deucalion. That there was a Deluge once, 
seems not to me so great a Miracle, as that there 
is not one always. How all the kinds of Crea- 
tures, not only in their own bulks, but with a 
competency of food and sustenance, might be pre- ^c"- v»- m. 
served in one Ark, and within the extent of three ^ 
hundred Cubits, to a reason that rightly examines 
it, will appear very feasible. There is another 
secret, not contained in the Scripture, which is 
more hard to comprehend, and put the honest 
Father to the refuge of a Miracle ; and that is, 
not only how the distinct pieces of the World, and 
divided Islands, should be first planted by men, 
but inhabited by Tigers, Panthers, and Bears. 
How America abounded with Beasts of prey and 
noxious Animals, yet contained not in it that 
necessary Creature, a Horse, is very strange. By 
what passage those, not only Birds, but dan- 
gerous and unwelcome Beasts, came over ; how 
there be Creatures there, which are not found 
in this Triple Continent ; (all which must needs 
be strange unto us, that hold but one Ark, and 
that the Creatures began their progress from 
the Mountains of Ararat :) they who, to salve 
this, would make the Deluge particular, proceed 
upon a principle that I can no way grant ; not 
only upon the negative of Holy Scriptures, but 



40 



RELIGIO MEDICI, 



PART I. 



11 



<»thers maji 
Hdmit a free 
dispute ; 



(Jen. 



27. 



Sl Matlh. 
jcxvii. 5. 
uiri77faTO. 

Acts i. 18. 



CJen. xi. 4. 



and others 
arc inctin- 
.scquent. 



of mine own Reason, whereby 1 can make it 
probable, that the World was as well peopled in 
the time of Noah as in ours ; and fifteen hun- 
dred years to people the World, as full a time for 
them, as four thousand years since have been 
to us. 

There are other assertions and common Tc- 
nents drawn from Scripture, and generally be- 
lieved as Scripture, whereunto, notwithstanding, 
Iwould never betray the liberty, of.mv Reason , 
^is a Postulate to me, that Methusalem was the 
longest liv'd of all the Children of Adam ; and 
no man will be able to prove it, when, from the 
process of the Text, I can manifest it may be 
otherwise. That Judas perished by hanging 
himself, there is no certainty in Scripture : 
though in one place it seems to affirm it, and by 
.1 doubtful word hath given occasion to translate 
it ; yet in another place, in a more punctual de- 
scription, it makes it improbable, and seems to 
overthrow it. That our Fathers, after the Flood, 
erected the Tower of Babel to preserve them- 
selves against a second Deluge, is generally 
opinioned and believed ; yet is there another in- 
tention of theirs expressed in Scripture : besides, 
it is improbable from the circumstance of the 
place, that is, a plain in the Land of Shinar. 
These are no points of Faith, and therefore may 
admit a free dispute. 

There are yet others, and those familiarly 
concluded from the Text, wherein (under favour,) 
I see no consequence. The Church of Rome 
confidently proves the opinion of Tutelary Angels 



RELIGIO MEDICI. 41 

from that Answer, when Peter knockt at the part i. 
Door, '7» not he, but his Angel j that is, (might Acts xii. 15. 
some say,) his Messenger^ or some body from 
him ; for so the Original signifies, and is as Hkely a^^eAoc. 
to be the doubtful Families meaning. This ex- 
position I once suggested to a young Divine, that 
answered upon this point ; to which I remember ^ * 
the Franciscan Opponent replyed no more, but 
That it was a new^ and no authentick inter- 
pretation. 

These are but the conclusions and fallible dis- sect. xxm. 
courses of man upon the Word of God, for such ?he\«t'of 
1 do believe the Holy Scriptures : yet, were it of books. ^ 
man, I could not chuse but say, it was the sin- ' ' 
gularest and superlative piece that hath been 
extant since the Creation. Were I a Pagan, I 
should not refrain the Lecture of it ; and cannot 
but commend the judgment of Ptolomy, that 
thought not his Library compleat without it. The 
Alcoran of the Turks (I speak without preju- 
dice,) is an ill composed Piece, containing in it 
vain and ridiculous Errors in Philosophy, im- 
possibilities, fictions, and vanities beyond laugh- 
ter, maintained by evident and open Sophisms, 
the Policy of Ignorance, deposition of Univer- 
sities, and banishment of Learning, that hath 
gotten Foot by Arms and violence : this without 
a blow hath disseminated it self through the 
whole Elarth. It is not unremarkable what Philo 
first observed, that the Law of Moses continued De VUA 
two thousand years without the least alteration ; ' *""' " ^ 
whereas, we see the Laws of other Common-weals 
do alter with occasions ; and even those that 



42 RELIGIO MEDICI. 

PART I. pretended their original from some Divinity, to 
have vanished without trace or memory. I be- 
lieve, besides Zoroaster, there were divers that 
writ before Moses, who, notwithstanding, have 
suffered the common fate of time. Mens Works 
have an age like themselves ; and though they 
out-live their Authors, yet have they a stint and 
period to their duration : thi s only is a work tog 
ha rd for the teeth of time, and cannot perish"Sut 
■ili_th? general Flames, when all things shall co n- 

SECT. XXIV. I have heard some with deep sighs lament 
mSf '"{fookif the lost lines of Cicero ; others with as many 
there is no groans dcplore the combustion of the Library of 
xH 12.) Alexandria : for my own part, I think there be 
too many in the World, and could with patience 
behold the urn and ashes of the Vatican, could 
I, with a few others, recover the perished leaves 
I Kings iv. of Solomon. I would not omit a Copy of Enoch's 
32. 33 Pillars, had they many nearer Authors than ^ 

Antiq. jud. Joscphus, or did not relish somewhat of the \ 
3- Fable. Some men have written more than others , 
have spoken ; Pineda quotes more Authors in 
one work, than are necessary in a whole World. 
Of those three great inventions in Germany, 
there are two which are not without their in- 
commodities, and 'tis disputable whether they 
exceed not their use and commodities. *Tis not 
a melancholy Utinam of my own, but the desires 
of better heads, that there were a general Synod ; 
not to unite the incompatible difference of Reli- 
gion, but for the benefit of learning, to reduce it 
as it lay at first, in a few and solid Au\hors ; and 



RELIGIO MEDICI, 43^ 

to condemn to the fire those swarms and millions part i. 
of Rhapsodies, begotten only to distract and abuse 
the weaker judgements of Scholars, and to main- ^^ "*. 

tain the trade and mystery of Typographers. /^ i^ 

I cannot but wonder with what exception the sect^-xtv. 
S amar itans could confine their belief to the Ihe^jewsy ° 
Pentateuch, or five Books of Moses. I am 
ashamed at the Rabbinical Interpretation of the 
Jews upon the Old Testament, as much as their 
defection from the New : and truly it is beyond 
wonder, how that contemptible and degenerate 
issue of Jacob, once so devoted to Ethnick Super- 
stition, and so easily seduced to the Idolatry of 
their Neighbours, should now in such an obstinate 
and peremptory belief adhere unto their own 
Doctrine, expect impossibilities, and, in the face 
and eye of the Church, persist without the least 
hope of Conversion. This is a vice in them, that 
were a vertue in us ; for obstinacy in a bad 
Cause is but constancy in a good. And herein ^J^^J^^"\"^ 
I must accuse those of my own Religion, for among chris-< 
there is not any of such a fugitive Faith, such an '»ans. 
unstable belief, as a Christian ; none that do 
so oft transform themselves, not unto several 
shapes of Christianity and of the same Species, 
but unto more unnatural and contrary Forms of 
Jew and Mahometan ; that, from the name of 
Saviour yCdiTi condescend to the bare term oi Pro- 
phet; and, from an old belief that He is come, 
fall to a new expectation of His coming. It is 
the promise of Christ to make us all one Flock ; St. John x. 
but how and when this Union shall be, is as 
obscure to me as the last day. Of those four 



44 



RELIGIO MEDICL 



PART I. Members of Religion we hold a slender propor- 
tion. There are, 1 confess, some new additions, 
yet small to those which accrew to our Adver- 
saries, and those only drawn from the revolt of 
Pagans, men but of negative Impieties, and such 
as deny Christ, but because they never heard 
of Him. But the Religion of the Jew is expresly 
against the Christian, and the Mahometan 
against both. For the Turk, in the bulk he now 
stands, he is beyond all hope of conversion ; if 
he fall asunder, there may be conceived hopes, 
but not without strong improbabilities. The Jew 
is obstinate in all fortunes ; the persecution of 
fifteen hundred years hath but confirmed them 
in their Errour : they have already endured what- 
soever may be inflicted, and have suffered in a 
bad cause, even to the condemnation of their 
enemies. Persecution is a bad and indirect way 
i to plant Religion ; it hath been the unhappy 
/ method of angry Devotions, not only to confirm 
' honest Religion, but wicked Heresies, andextra- 
The blood of vagant Opinions. It was the first stone and 
seed of the^ Basis of our Faith ; none can more justly boast 
Church. of Persecutions, and glory in the number and 
valour of Martyrs. For, to speak properly, those 
are true and almost only examples of fortitude : 
those that are fetch'd from the field, or drawn 
from the actions of the Camp, are not oft-times 
so truely precedents of valour as audacity, and 
at the best attain but to some bastard piece of 
fortitude. If we shall strictly examine the cir- 
Fth. sicom cumstances and requisites which Aristotle re- 
m 6—9. quires to true and perfect valour, we shall find 



RELIGIO MEDICI, 29 

Visitation of GOD, Who saw that all that He had part i. 
tnade was good, that is, conformable to His Will, Gen. i. 31. 
which abhors deformity, and is the rule of order 
and beauty^^here is no deformity but in Mon- 
strosity ; wnerein, notwithstanding, there is a kind 
of Beauty ; Nature so ingeniously contriving the 
irregular parts, as they beccnie sometimes more 
remarkable than the gnncipal Fabrick. To speak 
yet more narrowly, tKere was never any thing 
ugly or mis-shapen, but the Chaos ; wherein, not- 
withstanding, (to speak strictly,) there was no de- 
formity, because no form ; Tior was it yet impreg- 
nant by the voice of God. Now Nature is not at 
variance with Art, nor Art with Nature, they being 
both servants of His Providence. Art is the per- 
fection of Nature. Were the World now as it was 
the sixth day, there were yet a Chaos. Nature 
hath made one World, and Art another. In brief, 

aj l things are artifi cial ; for Nature is the Art of 

™— *—— ^— ^>i III ■,. li— ~ ■■— --»■_.. . 

rOD. .. 

Ins is the ordinary and open way of IJi^ sect. xvn. aA 
Providence, which Art and Industry have in a 
good part discovered ; whose effects we may 
foretel without an Oracle : to foreshew these, is 
not Prophesie, but Proc^nostication. There is Providence 

** " often falsely 

another wa^t full of MpanHers and Labyrinths^ p aii.»r4 j^or- 
whereof thd Devil and Spirits have no exact ^»«<f- 
Ephemerid es ; and that is a more particular and 
obscure method of His Providence, directing the 
operations ^of^^individuals and single Essences : 
this we cd\\\ F or i u ^. that serpentine and rrn^ked Sec below, 
line.whereb v He draws those actions His Wisdom ^' *^^* 
intends, in a more imknown and secret way. 



..-f 



-7> 



46 * RELIGIO MEDICI. 

PART I. ignorance and folly, that condemned him. I 
think my conscience will not give me the lye, if 
I say there are not many extant that in a noble 
way fear the face of death less than myself ; yet, 
from the moral duty I owe to the Command- 
ment of God, and the natural respects that I 
tender unto the conservation of my essence and 
being, I would not perish upon a Ceremony, 
. Politick points, or indifferency : nor is my belief 

of that untractible temper, as not to bow at 
their obstacles, or connive at matters wherein 
there are not manifest impieties, ^'he le;^ven^ 
therefore, and ferment of all. not only civil but 
Religious actions, 1$ Wisdom^ without which, to 
commit our selves to tne names is Homicide, 
and (I fear,) but to pass through one fire into 
another. 
SECT. XXVII. That Miracles are ceased, I can neither prove, 
Of Miracles. ,^qj. absolutely deny, much less define the time 
and period of their cessation. That they survived 
Acts iii. 16. Christ, is manifest upon the Record of Scripture ; 
that they out-lived the Apostles also, and were 
revived at the Conversion of Nations many years 
after, we cannot deny, if we shall not question 
those Writers whose testimonies we do not con- 
trovert in points that make for our own opinions. 
Therefore that may have some truth in it that is 
reported by the Jesuites of their Miracles in the 
Indies ; I could wish it were true, or had any 
other testimony than their own Pens. They may 
easily believe those Miracles abroad, who daily 
conceive a greater at home, the transmutation 
of those visible elements into the Body and 



RELIGIO MEDICI. 47 

Hlood of our Saviour. For the conversion of part i. 
Water into Wine, which He wrought in Cana, or, ^'- J®^" "• 
wjiat the Devil would have had Him done in the 
Wilderness, of Stones into Bread, compared to St. Matth. 
this, will scarce deserve the name of a Miracle : '^' 3" 
though indeed, to speak properly, there is not 

All Miracles 



one Miracle great er than another^ rtieyTliemg cquaiiyTasy 
th e extraordi nary effects of the Hand of GOD, to loOou. 
which all THings are of an e qual facilit y ; and to 
create the World, as easie as one single Creature. 
For this is also a Miracle, not onely to produce 
effects against or above Nature, but before Na- 
ture ; and to create Nature, as great a Miracle 
as to contradict or transcend her. We do too 
narrowly define the Power of GOD, restraining jt _ 
to our capacities. 1 hold that GOD can do alj 
things ; how He should work contradictions, 1 do 
ndrnnderstand, yet dare not therefore deny. I 
cannot see why the Angel of GOD should ques- 
tion Esdras to recal the time past, if it were be- 2 Esdr. iv. 5. 
yond His own power ; or that GOD should pose 
mortality in that which He was not able to per- 
form Himself. I will not say God cannot, but 
He will not, perform many things, which we 
plainly affirm He cannot. This, I am sure, is the 
mannerliest proposition, wherein, notwithstand- 
ing, I hold no Paradox ; for, strictlv. , >^is power 
is the samejw ith ^ig wHI, a^d t^^py^^^^i, with nil ' 
the rest, do make but one God . 

! Therefore that Miracles have been, I do be- sect, xxvn'r. 

/ lieve ; that they may yet be wrought by the of Miracles'' 
/ living, I do not deny ; but have no confidence "^.^ * d^*\ikc 
in those which are fathered on the dead. And 



48 



RELIGIO MEDICI. 



PART I. this hath ever made me suspect the efficacy of re- 
liques, to examine the bones, question the habits 
and appurtenances of Saints, and even of Christ 
Himself. I cannot conceive why the Cross that 
Helena found, and whereon Christ Himself 
dyed, should have power to restore others unto 
life. I excuse not Constantine from a fall off his 
Horse, or a mischief from his enemies, upon the 
wearing those nails on his bridle, which our 
Saviour bore upon the Cross in His Hands. I 
compute among jour Pia fraudes, nor many 
degrees before consecrated Swords and Roses, 
that which Baldwyn, King of Jerusalem, returned 
the Genovese for their cost and pains in his 
War, to wit, the ashes of John the Baptist. 
Those that hold the sanctity of their Souls doth 
leave behind a tincture and sacred faculty on 
their bodies, speak naturally of Miracles, and do 
not salve the doubt Now one reason I tender 
so little Devotion unto Reliques, is, I think, the 
slender and doubtful respect I have always held 
unto Antiquities. For that indeed which I ad- 
mire, is far before Antiquity, that is, Eternity ; 
and that is, GoD Himself; Who, though He be 
styled the Ancient of Days^ cannot receive the 
adjunct of Antiquity ; Who was before the World, 
and shall be after it, yet is not older than it ; 
for in His years there is no Climacter ; His du- 
ration is Eternity, and far more venerable than 
Antiquity. 

But above all things I wonder how the curi- 
osity of wiser heads could pass that great and 
indisputable Miracle, the cessation of Oracles ; 



Dan. vii. 9. 



SKCT XXIX, 

Or.icles. 



/^c 



X r 




RELIGIO MEDICI, 49 

and in what swoun their Reasons lay, to content part i. 
themselves and sit down' witOuch a far-fetch'd 
and ridiculous reason as Plutarch a lleadgeth for De o^t 
it. The Jews, that can believe the supernatural ^''I^^^'^' 
Solstice of the Sun in the days of Joshua, have Josh. x. 13. 
yet the impudence to deny the Eclipse, which 
every Pagan confessed, at His death: but for 
this, it is evident beyond all contradiction, the 
Devil himself confessed it. Certainly it is not 
a warrantable curiosity, to examine the verity 
of Scripture by the concordance of human^ his- 
tory, or seek to confirm the Chronicle of Hester 
or Daniel, by the authority of Megasthenes or 
Herodotus. I confess, I have had an unhappy 
curiosity this way, till I laughed my self out of it 
with a piece of Justine, where he dehvers that xxxvi. 2. 
the Children of Israel for being scabbed were 
banished out of Egypt. And truely since I have 
understood the occurrences of the World, and 
know in what counterfeit shapes and deceit- 
ful vizards times present represent on the stage 
things past, I do believe them little more then 
things to come. Some have been of my opinion, 
and endeavoured to write the History of their 
own lives ; wherein Moses hath outgone them 
all, and left not onely the story of his life, but Deut. 
(as some will have it,) of his death also. ''***^- 

It is a riddle to me, how this story of Oracles sect. xxx. 
hath not womi'd out of the World that doubtful witchcraft 
conceit of Spirits and Witches ; how so many 
learned heads should so far forget their Meta- 
physicks, and destroy the ladder and scale of 
creatures, as to question the existence of Spirits. 






48 



RELIGIO MEDICL 



PART I. 



Dan 



VII. 9. 



SI'CT. XXIX. 

Oracles. 



this hath ever made me suspect the efficacy of re- 
liques, to examine the bones, question the habits 
and appurtenances of Saints, and even of Christ 
Himself. I cannot conceive why the Cross that 
Helena found, and whereon Christ Himself 
dyed, should have power to restore others unto 
life. I excuse not Constantine from a fall off his 
Horse, or a mischief from his enemies, upon the 
wearing those nails on his bridle, which our 
Saviour bore upon the Cross in His Hands. I 
compute among jour Pia fraudes, nor many 
degrees before consecrated Swords and Roses, 
that which Baldwyn, King of Jerusalem, returned 
the Genovese for their cost and pains in his 
War, to wit, the ashes of John the Baptist. 
Those that hold the sanctity of their Souls doth 
leave behind a tincture and sacred faculty on 
their bodies, speak naturally of Miracles, and do 
not salve the doubt. Now one reason I tender 
so little Devotion unto Reliques, is, I think, the 
slender and doubtful respect I have always held 
unto Antiquities. For that indeed which I ad- 
mire, is far before Antiquity, that is, Eternity ; 
and that IS, God Himself; Who, though He be 
styled the Ancient of Days^ cannot receive the 
adjunct of Antiquity ; Who was before the World, 
and shall be after it, yet is not older than it ; 
for in His years there is no Climacter ; His du- 
ration is Eternity, and far more venerable than 
Antiquity. 

But above all things I wonder how the curi- 
osity of wiser heads could pass that great and 
indisputable Miracle, the cessation of Oracles ; 



i 



f ^ I ; • ^^ 



RELIGIO MEDICI. 49 

and in what swoun their Reasons lay, to content part i. 
themselves and sft down wittTsuch a far-fetch'd / 

and ridiculous reason as Plutarch a lleadgeth for De Or^k,^j^ 
it. The Jews, that can beTieve the supernatural ^^M^^'*"'^ 
Solstice of the Sun in the days of Joshua, have Josh. x. 13. 
yet the impudence to deny the Eclipse, which 
every Pagan confessed, at His death : but for 
this, it is evident beyond all contradiction, the 
Devil himself confessed it. Certainly it is not 
a warrantable curiosity, to examine the verity 
of Scripture by the concordance of human^ his- 
tory, or seek to confirm the Chronicle of Hester 
or Daniel, by the authority of Megasthenes or 
Herodotus. I confess, I have had an unhappy 
curiosity this way, till I laughed my self out of it 
with a piece of Justine, where he delivers that xxxvi. 2. 
the Children of Israel for being scabbed were 
banished out of Egypt And truely since I have 
understood the occurrences of the World, and 
know in what counterfeit shapes and deceit- 
ful vizards times present represent on the stage 
things past, I do believe them little more then 
things to come. Some have been of my opinion, 
and endeavoured to write the History of their 
own lives ; wherein Moses hath outgone them 
all, and left not onely the story of his life, but Deut. 
(as some will have it,) of his death also. ''^^•v- 

It is a riddle to me, how this story of Oracles sect. xxx. 
hath not womi'd out of the World that doubtful Witchcraft. 
conceit of Spirits and Witches ; how so many "^ 

learned heads should so far forget their Meta- 
physicks, and destroy the ladder and scale of 
creatures, as to question the existence of Spirits. 



Or 






so 



RELIGIO MEDICI. 



PART I. For my part, I have ever believed, and do 
now know, that there are Witches: they that 
doubt of these, do not onely deny them, but 
Spirits ; and are obliquely and upon consequence 
a sort not of Infidels, but Atheists. Those that 
to confute their incredulity desire to see appari- 
tions, shall questionless never behold any, nor 
have the power to be so much as Witches ; the 
Devil hath them already in a heresie as capital 
as Witchcraft ; and to appear to them, were but 
to convert them. Of all the delusions where- 
with he deceives mortality, there is not any that 
puzzleth me more than the Legerdemain of 
Changelings. I do not credit those transforma- 
tions of reasonable creatures into beasts, or 
that the Devil hath a power to transpeciate a man 
into a Horse, who tempted Christ (as a trial of 
His Divinity,) to convert but stones into bread. 
I could believe that Spirits use with man the 
act of carnality, and that in both sexes ; I con- 
ceive they may assume, steal, or contrive a 
body, wherein there may be action enough to 
content decrepit lust, or passion to satisfie more 
active veneries ; yet, in both, without a possi- 
bility of generation : and therefore that opinion 
that Antichrist should be bom of the Tribe of 
Dan by conjunction with the Divil, is ridiculous, 
and a conceit fitter for a Rabbin than a Christian. 
I hold that the Devil doth really possess some 
men, the spirit of MelanchoUy others, the spirit 
of Delusion others ; that, as the Devil is con- 
cealed and dcnyed by some, so GOD and good 
Angels are pretended by others, whereof the late 



St. Matth. 
iv. 3. 



? 



RELIGIO MEDIC L 51 

defection of the Maid of Germany hath left a PAKi' i. 
pregnant example. / 3 1) 

Again, I believe that all that use sorceries, sk(1j\xxxi. 
incantations, and spells, are not Witches, or, as disti^&d 
we term them. Magicians, I conceive there is a from Magic, 
traditional Magick,not learned immediately from 
the Devil, but at second hand from his Scholars, 
who, having once the secret betrayed, are able, and 
do cmperically practise without his advice, they 
both proceeding upon the principles of Nature ; 
where actives, aptly conjoyned to disposed pas- 
sives, will under any Master produce their effects. 
Thus I think at first a great part of Philosophy 
was Witchcraft ; which, being afterward derived 
to one another, proved but Philosophy, and was r^ 
indeed no more but the honest effects of Nature : 
what, invented by us, is Philosophy, learned 
from him, is Magick. We do surely owe the dis- J^^ «"«««»- 

J ° t ,. r J tions of An- 

covery of many secrets to the discovery of good gels. 
and bad Angels. 1 could never pass that sen- 
tence of Paracelsus without an asterisk or anno- 
tation ; Ascendens constellatum multa revelat ■ -^ ' ,. 
qucBrentibus magnalia natura, (i.e. opera Dei.) 
I do think that many mysteries ascribed to our 
own inventions have been the courteous revela- 
tions of Spirits ; (for those noble essences in 
Heaven bear a friendly regard unto their fellow 
Natures on Earth ;) and therefore believe that 
those many prodigies and ominous prognosticks, 
which fore-run the ruines of States, Princes, and 
private persons, are the charitable premonitions 
of good Angels, which more careless enquiries 
term but the effects of chance and nature. 

£ 2 



^2 

\ 
^ , PART I. 

•^ SECT. XXXII. 

' The Spirit 
of God 
diffused 
throughout 
the World. 



Gen. i. 2. 



RELIGIO MEDICL 

Now, besides these particular and divided 
Spirits, there may be (for ought I know,) an uni- 
versal and common Spirit, to the whole World. 
It was the opinion of Plato, and it is yet of the 
Hermetical Philosophers. If there be a common 
nature that unites and tyes the scattered and 
divided individuals into one species, why may 
there not be one that unites them all ? How- 
pvpr^^ ^ am sure there is a common Spirit that 
plav^ within us, yet makes no part of us i and 
that is, the Spirit of GOD, the fire and scintilla- 
tion of that noble and mighty Essence, which is 
the life and radical heat of Spirits, and those 
essences that know not the vertue of the Sun ; 
a fire quite contrary to the fire of Hell. This is 
that gentle heat that brooded on the waters, 
and in six days hatched the World ; this is that 
irradiation that dispels the mists of Hell, the 
clouds of horrour, fear, sorrow, despair; and 
preserves the region of the mind in serenity. 
Whosoever feels not the warm gale and gentle 
ventilation of this Spirit, though I feel his 
pulse, I dare not say he lives : for truely, without 
this, to me there is no heat under the Tropick ; 
nor any light, though I dwelt in the body of 
the Sun. 



As, when the labouring Sun hath wrought his track 

Up to the top of lofty Cancers back, 

I'he ycie Ocean cracks, the frozen pole 

Thaws with the heat of the Celestial coale : 

So, when Thy absent beams begin t' impart 

Again a Solstice on my frozen heart, 

My winter's ov'r, my drooping spirits sing, 

And every part revi\e> into a Spring. 



RELIGIO MEDICI, 53 

But if Thy quickning beams a while decline, PART I. 

And with their light bless not this Orb of mine, 

A chilly frost surpriseth every member, , 

And in the midst of June I feel Decem ber. ^^^ . « ' • 

O how this earthly temper doth debase "'"" ~ ■- 

The noble Soul, in this her humble place ; 

Whose wingy nature ever doth aspire 

To reach that place whence first it took its fire. 

These flames I feel, which in my heart do dwell, 

Are not Thy beams, but take their fire from Hell : 

O quench them all, and let Thy Light divine 

Be as the Sun to this poor Orb of mine ; 

And to Thy sacred Spirit convert those fires, Q^ ^ 

Whose earthly fumes choak my devout aspires. V '^ 

Therefore for Spirits, I am so far from deny- of^'''^'^J5J^"*' 
ing their existence, that I could easily b eUeve, and attend- 
t hat not onel}[ whole Countries^ but particular per- ^' Spirits, 
sons, have their Tutelarji .gjod Guard iau Angdl; 
It is not a new opinion of the Church of Rome, ^k^^^ 
but an old one of Pythagoras and Plato. ; there 
is no heresie in it ; and if not manifestly defined 
in ScripTure, yet is it an opinion of a good and 
wholesome use in the course and actions of a ..■ r 
mans life, and would serve as an Hypothesis to • 

salve many doubts, whereof common Philosophy 
aflfordeth no solution. Now, if you demand my 
opinion and Metaphysicks of their natures, I 
confess them very shallow; most of them in 
a negative way, like that of God ; or in a com- 
parative, between ourselves and fellow-creatures ; 
for there is in this Universe a Stair, or manifest 
Scale qC creatures, rising not disorderly, or in 
confusion, but with a comely method and pro- 
portion. Between creatures of meer existence, 
and things of life, there is a large dispropor- ^^ ^^^^^ 
tion of nature ; between plants, and animals or p. 56 






, I 



54 RELIGIO MEDICI. 

PART I. creatures of sense, a ^vider difference ; between 
them and Man, a far greater : and if the propor- 
tion hold one, between Man and Angels there 
r*^ should be yet a greater. We do not comprehend 
? J>5* their natures, who retain the first definition of Por- 

phyry, and distinguish them from our selves by 
immortality ; for before his Fall, 'tis thought, Man 
also was Immortal ; yet must we needs affirm that 
he had a different essence from the Angels. 
Having therefore no certain knowledge of their 
Natures, ' tis no bad method of the Schools, what- 
soever perfection we iina oDscurely in our selves, 
in a more compleat and absolute way to ascribe 
unto them. I believe they have an extemporary 
knowledge, and upon the first motion of their 
reason do what we cannot without study or deli- 
beration ; that they know things by their forms, 
and define by specifical difference what we de- 
scribe by accidents and properties ; and therefore 
probabilities to us may be demonstrations unto 
them : that they have knowledge not onely of the 
specifical, but numerical forms of individuals, 
and understand by what reserved difference 
each single Hypostasis (besides the relation to 
its species,) becomes its numerical self: that, as 
the Soul hath a power to move the body it 
informs, so there's a faculty to move any, though 
inform none : ours upon restraint of time, place, 
and distance ; but that invisible hand that con- 
Bd and the veyed Habakkuk to the Lyons, Den, or Philip to 
Ac?/>^i.^4o. ^zotus, infringeth this rule, and hath a secret 
conveyance, wherewith mortality is not ac- 
quainted. If they have that intuitive knowledge, 






\ 
I 



RELIGIO MEDICI. 55 

whereby as in reflexion they behold the thoughts part i. 
of one another, I cannot peremptorily deny but 
they know a great part of ours. They that, to 
refute the Invocation of Saints, have denied that 
they have any knowledge of our affairs below, 
have proceeded too far, and must pardon my ,. . ^ 
opinion, till I can throughly answer that piece 
of Scripture, At the conversion of a sinner the st. Luke xv. 
Angels in Heaven rejoyce, I cannot, with those '° 
in that great Father, securely interpret the work 
of the first day, Fiat lux, to the creation of 
Angels ; though I confess, there is not any crea- 
ture that hath so neer a glympse of their nature . '^ 
as light in the Sun and Elements. We stile it > * 
a bare accident ; but, where it subsists alone, 'tis ; ' '^ 
a spiritual Substance, and may be an Angel : in : 
brief,i:iaiceiveji^ht inv4fiih1e,nnd thftLlfi.a Spirit. '^ 

These are certainly the Magisterial and master- sect, xxxiv. / 
pieces of the Creator, the Flower, or (as we may crocosm, par- 
say,) the best part of nothing ; actually existmg, taking of the 
what we are but in hopes and probcibility. ^Ve " Seated es"- 
are onely that ^^ "JPhibious piece between a cor- sences. 
'poral and spirituaTEssence, that middle form that 
linksThose two together, an d makes goo d ^fh^^ 
Meth od of God and Natur e, that jumps notfrom ' ' * 

extreams, but unites the incon>patible distan- 
ces by some middle and participating natures. 
That we are the breath and s imili tude of GOD, 
it is indisputable^ ^^d upon record ot' holy Gen. i. 27 ; 
Scripture; but to call ours elves a Microcosm, V' ^' 
or little World, 1 tnougnt it dnly a pleasant trope ; 
of Rhetorick, till my neer judgement and second : 
thoughts told me there was a real truth therein. '' 






/', , , i r f 






56 '-' ' RELIGIO MEDICI. 

PART I. For first we are a rude mass, and in the rank of 
See above, creatures which onely are, and have a dull kind 
P 5^" of being, not yet priviledged with life, or preferred 

to sense or reason ; next we live the life of Plants, 
the life of Animals, the life of Men, and at last 
the life of Spirits, running on in one mysterious 
nature thosfli^five)kinds of existences, which com- 
prehend the creatures, not onely of the World, 
but of the Universe. T^ng is Man that great 
and true Arnlfhibium^ whose na tu re is Hjsp osedJP 
Jive^ not onely like ot her creatures in divers ele- 
j^V\ ments^ bu t jn divided and distinguished worlds : 

for though there be but one to sense, tnere 
are two to reason, th^_^one,,xisibl£iL,the_^otL 
ipvisiljle): w hereof Moscs seems to have left 
description, and of the other so obscurely, that 
some parts thereof are yet in controversie. 
And truely, for the first chapters of Genesis, I 
must confess a great deal of obscurity ; though 
Divines have to the power of humane reason 
endeavoured to make all go in a litera] meaning, 
yet those allegorical interpretations are also 
probable, and perhaps the mystical method of 
Moses bred up in the Hieroglyphical Schools of 
the Egyptians. 
.sFCT. XXXV. Now for that immaterial world, methinks we 
,^ Of Creation, need not wander so far as beyond the first move- 
able ; for even in this material Fabrick the Spirits 
walk as freely exempt from the affection of time, 
place, and motion, as beyond the extreamest 
circumference. Do but extract from the corpu- 
lency of bodies, or resolve things beyond their 
first matter, and you discover the habitation of 



■V .» 



RELIGIO MEDICL ^7 

Angels, which if I call the ubiquitary and omni- part i. 
present Essence of God, I hope I shall not offend 
Divinity : for before the Creation of the World 
God was really all things. For the Angels He 
created no new World, or determinate mansion, 
and therefore they are everywhere where is His 
Essence, and do live at a distance even in Him- . 
self. That GoD made all things for Man, is in 
some sense true, yet not so far as to subordinate 
the Creation of those purer Creatures unto ours, 
though as ministring Spirits they do, and are Heb. i. 14. 
willing to fulfil the will of GOD in these lower 
and sublunary affairs of Man. God made all 
things for Himself, and it is impossible He should 
make them for any other end than His own 
Glory ; it is all He can receive, and all that is 
without Himself. For, honour being an external 
adjunct, and in the honourer rather than in the 
person honoured, it was necessary to make a 
Creature, from whom He might receive this ho- 
mage ; and that is, in the other world, Angels, 
in this, Man ; which when we neglect, we for- 
get the very end of our Creation, and may justly 
provoke God, not onely to repent that He hath Gen. vi. 6. 
made the World, but that He hath sworn He ''^ ^'^ 
would not destroy it. That there is but one^^ 
World, is a con clusion o f Faith : Aristotlewith 

_all his Philosophy hath not hf>f>n nhlp tn prnvp it^Sgg above, 

"aiiS as weakly that the World was eternal. That P" "' 
dispute much troubled the Pen of the ancient 
Philosophers, but Moses decided that question, 
and all is salved with the new term of a Crea- 
tion^ that is, a production of something out of 



21. 



. ■» 



t I 



/ ■ -. . • ""' 



\ V 



58 RELIGIO MEDICL ' ./ ,., 

PART I. nothing. And what is that ? whatsoever is op- 
posite to something ; or more exactly, that which 
is truely contrary unto God : for He onely is, all 
others have an existence with dependency, and 
are something but by a distinction. And herein 
is Divinity conformant unto Philosophy, and 
generation not onely founded on contrarieties, 
but also creation ; GOD, being all things, is con- 
trary unto nothing / out of which were made all 
things, and so nothing became something, and 
Omneity informed NuUity into an Essence. 

V SFCT. XXXVI. The whole Creation is a Mystery, and parti - 
• m^\"^^'';i»r,. cularly that of Man.^ At the blast of His mouth 

J of Creation w6r(i the feSt'uf Ihfi creatures made, and at His 

(Jen. i. 20— Vj^j-g ^Qrd they started out of nothing : but in 

Gen. ii. 7. the frame of Man (as the Text describes it,) He 

played the sensible operator, and seemed not so 

much to create, as make him. When He had 

separated the materials of other creatures, there 

consequently resulted a form and soul ; but, 

having raised the walls of Man, He was driven to 

a second and harder creation of a substance like 

Himself, an incorruptible and immortal Soul. 

For these two affections we have the Philosophy 

and opinion of the Heathens, the flat affirmative 

of Plato, and not a negative from Aristotle. 

There is another scniple cast in by Divinity 

concerning its production, much disputed in the 

Germane auditories, and with that indifferency 

and equality of arguments, as leave thfi^jiQQtro- 

o^ra, torn, versie undetermined. 1 am not ofQParacel^ 

vLp 2oi,ed. mind, that boldly delivers a recciptT?nitaie 

a man without conjunction ; yet cannot but 



RELIGIO MEDICL 59 

wonder at the multitude of heads that do deny part i. 
traduction, having no other argument to confirm 
their behef then that RhetoricaLsentejice and , 

Antimetathesis of Augustine, Creando infun- 
ditur^ infundendo creatur. Either opinion will 
consist well enough with Religion : yet I should 
rather incline to this, did not one objection 
haunt me, (not wrung from speculations and 
subtilties, but from common sense and observa- 
tion ; not pickt from the leaves of any Author, 
but bred amongst Jhe weeds and tares of mine 
own Brafn ;) and this is a conclusion"" from the 
eqiiivocal' and monstrous productions in the 
conjunction of Man with Beast : for if the Soul 
of man be not transmitted and transfused in 
the seed of the Parents, why are not those pro- 
ductions meerly beasts, but have also an im- 
pression and tincture of reason in as high a 
measure as it can evidence it self in those im- 
proper Organs? Nor,truely, can I peremptorily 
deny that the Soul, in this her sublunary estate, is 
wholly and in all acceptions inorganical ; but that 
for the performance of her ordinary actions there 
is required not onely a symmetry and proper .^ ■ • 

disposition of Organs, but a Crasis and temper ^ ^ ' 

correspondent to its^ operations : yet is not this r ^^^^ ^ t 



» V 



mass of flesh and visible structure the instru- ^^„»^*''" 
ment and proper corps of the Soul, but rather of 
Sense, and that the hand of Reason. In our 
study of Anatomy there is a mass of mysterious 
Philosophy, and such as reduced the very 
Heathens to Divinity : yet, amongst all those 
rare discoveries and curious pieces I find in the 



. ^ . -^ 



60 RELIGIO MEDICI, 

PART I. Fabrick of Man, I do not so much content my 
self, as in that I find not, there is no Organ or 
Instrument for the rational Soul; for in the brain, 
which we term the seat of Reason, there is not 
any thing of moment more than I can discover in 
the crany of a beast : and this is a sensible and 
no inconsiderable argument of the inorganity of 
the Soul, at least in that sense we usually so 
receive it. 'Qiusj*:^ are men, and we know not 
how : (there is something in us that can be with- 
out us, and will be after us ; though it is strange 
^ that it hath no history what it was before us, nor 

, - '-%^ cannot tell how it entred in us^ 
sEcf. ^fX) Now, for these walls of flesh, wherein the 
?3nh?" "* Soul doth seem to be immured before the Resur- 
Derishabie rection, it is nothing but an elemental composi- 
^ ^' tion, and a Fabrick that must fall to ashes. A /I 

isa. xi. 6. Jiesk is grass, is not onely metaphorically, but 
litterally, true ; for all those creatures we behold 
^ are but the herbs of the field, digested into flesh 

in them, or more remotely carnified in our selves. 
Nay further, we are what we all abhor, Anthro- 
^ Pophagi and Cannibals, devourers not onely of 

men, but of our selves ; and that not in an alle- 
y -/ gory> but a positive truth : for all this ma^'of 

,. > flesh which we behold, came in at our mouths ; 

, . . ' ^ this f^ame we look upon, hath been upon our 

trenchers ; in brief, we have devoured our selves. 
I cannot believe the wisdom of Pythagoras did 
ever positively, and in a literal sense, affirm his 
Metempsychosis, or impossible transmigration of 
the Souls of men into beasts. Of all Metamor- 
phoses or transmigrations, I believe only one, 



RELIGIO MEDICI. 6i 

that is of Lots wife ; for that of Nebuchodonosor part i. 
proceeded not so far : in all others I conceive ^^ Xw ^' 
there is no further verity than is contained in 
their implicite sense and morality. I believe that 
the whole frame of a beast doth perish, and is 
left in the same state after death as before it was 
materialled unto life : Jhat the Souls of men 
k now neither contrary nor corruption j j that they^ c ^/^ Cj(^JuJi 
subsist beyond the body, a nd outlive de ath by _£_ ' 
the privil edge ot their pro per na tures, and witR-^ 
o ut a Miracle j that the Souls of the faithful, as 
they leave Earth, take possession of Heaven ; 
that those apparitions and ghosts of departed 
persons are not the wandring souls of men, but 
the unquiet walks of Devils, prompting and sug- 
gesting us unto mischief, blood, and villany ; 
instilling and stealing into our hearts that the 
blessed Spirits are not at rest in their graves, but 
wander sollicitous of the affairs of the World. 
But that those phantasms appear often, and 
do frequent Coemeteries, Charnel-houses, and 
Churches, it is because those are the dormitories 
of the dead, where the Devil, like an insolent 

Champion, beholds with pride the spoils and ^ 

Trophies of his Victory over Adam. j. ^ 

This is that dismal conquest we all deplore, xx^m - 

that makes us so often cry, OAdam, quidfecistif 2 EsdrSriif- - 
I thank GOD I have not those strait ligaments, %^^ 
or narrow obligations to the World, as to dote hath no 
on life, or be convulst and tremble at the name i^chlistUm. 
of death. Not that I am insensible of the 
dread and horrour thereof; or by raking into 
the bowels of the deceased, continual sight of 



62 RELIGIO MEDICI, 

PART I. Anatomies,Skeletons,orCadaverousreliques,like 
Vespilloes,or Grave-makers, I am become stupid, 
or have forgot the apprehension of Mortality; 
but that, marshaUing all the horrours^^and con- 
templating the extremities thereof, 5 find not 
any thing therein able to daunt the courage of a 
man, much less a well-resolved ChristiaJ; and 
therefore am not angry at the errour of our first 
Parents, or unwilling to bear a part of this com- 
mon fate, and like the best of them to dye, that 
is, to cease to breathe, to take a farewel of the 
elements, to be a kind of nothing for a moment, 
to be within one instant of a Spirit. When 1 
take a full view and circle of my self without 
this reasonable moderator, and equal piece of 
Justice, Death, I do conceive my self the miser- 
ablest person extant. Were there not another 
life that I hope for, all the vanities of this World 
should not intreat a moments breath from me : 
could the Devil work my belief to imagine I 
could never dye, I would not outlive that very 
thought. I have so abject a conceit of this 
common way of existence, this retaining to the 
Sun and Elements, I cannot think this is to 
be a Man, or to live according to the dignity of 
humanity. (Jn exspectation of a better, I can 
-^ with patience embrace this life, yet in my best«^ 
meditations do often defie deatE) I honour any 
man that contemns it, nor canTnighly love any 
that is afraid of it : this makes me naturally 
love a Souldier^ and honour those tattered and 
contemptible Regiments that will die at the com- 
mand of a Sergeant. For a Pagan there may be 



RELIGIO MEDICI, 63 

some motives to be in love with life ; but for a part I. 
Christian to be amazed at death, I see not how 
he can escape this Dilemma, that he is too 
sensible of this life, or hopeless of the life to ij:^^ 
come. I'h^ •'j^ tJJ 

Some Divines count Ad am th irty, years old at se^^cxxix. 
his Creation, because they suppose him created 
in the perfect age and stature of man. And Man has 
surely we are all out of the computation of our ^^^^atc 
age, and every man is some months elder than states of 
he bethinks him ; for we live, move, have a «^*stence : 
being, and are subject to the actions of the ele- 
ments, and the malice of diseases, in that other 
World, the truest Microcosm, the Womb of our 
Mother. For besides that general and common 
existence ^fre are conceived to hold in our Chaos, 
and whilst we sleep within the bosome of our 
causes, we enjoy a being and life in three dis- 
tinct worlds, wherein we receive most manifest 
graduations. In that obscure World and Womb i. in the 
of ouc Mother, our time is short, computed by ^°™^ ' 
the Moon, yet longer then the days of many 
creatures that behold the Sun ; our selves being 
not yet without life, sense, and reason ; though 
for the manifestation of its actions, it awaits the 
opportunity of objects, and seems to live there 
but in its root and soul of vegetation. Entring ^ 

afterwards upon the scene of the World, we^rise -«• »n this 
up and become another creature, performing ^°*^ ' 
the reasonable actions of man, and obscurely 
manifesting that part of Divinity in us ; but not 3- »" t^e 
in complement and perfection, till we have once "**'* 
more cast our secondine, that is, this slough of 



64 RELIGIO MEDICI, 

PART I. flesh, and are delivered into the last World, that 
3 Cor. xii. 4 is, that ineffable place of Paul, that proper ubi of 
Spirits. The smattering I have of the Philoso- 
^^ *> ^ phers Stone (which is something more then the 

perfect exaltation of gold,) hath taught me a great 
deal of Divinity, and instructed my belief, how 
that immortal spirit and incorruptible substance 
of my Soul may lye obscure, and sleep a while 
within this house of flesh. Those strange and 
mystical tran9f»ig«tdons that 1 have observed 
in Silk-worms, turned my Philosophy into Di- 
vinity. There is in these works of nature, which 
seem to puzzle reason, something Divine, and 
hath more in it then the eye of a common 
^ spectator doth discover. 

SECT. XL. I am naturally bashful; nor hath conversa- 

J>cath to 1m; . ^11 \y «. 

o ashamed of tion, age, or travel, been able to effront or en- 
^ fclred.^**''" harden me; yet 1 have one part of modesty 
which I have seldom discovered in another, 
that is, (to speak truely,) I am not so much afraid 
of death, as ashamed thereof 'Tis the very 
disgrace and ignominy of our natures, that in 
a moment can so disfigure us, that our nearest 
friends. Wife, and Children, stand afraid and 
start at us : the Birds and Beasts of the field, 
that before in a natural fear obeyed us, for- 
getting all allegiance, begin to prey upon ua 
This very conceit hath in a tempest disposed 
and left me willing to be swallowed up in the 
abyss of waters, wherein I had perished unseen, 
unpityed, without wondering eyes, tears of pity, 
yj ., Lectures of mortality, and none had said, 

^Hh. ii. 274. QuaniutH mutatus ab iiio! 



RELIGIO MEDICI. 65 

Not that I am ashamed of the Anatomy of my PART i. 
parts, or can accuse Nature for playing the 
bungler in any part of me, or my own vitious 
life for contracting any shameful disease upon 
me, whereby I might not call my self as whole- 
some a morsel for the worms as any. ^ /iJ / 
•<;Some, upon the courage of a fruitful issue, sect. xli( ^ 
wherein, as in the truest Chronicle, they seem to fome^'n^t u^**"*^ 
outlive themselves, can with greater patience be desired. 
away with death. This conceit and counterfeit 
subsisting in our progenies seems to me a meer 
fallacy, unworthy the desires of a man that can 
but conceive a thought of the next World ; who, 
in a nobler ambition, should desire to live in 
his substance in Heaven, rather than his name 
and shadow in the ^earth. And therefore at my 
death I mean to take a total adieu of the World, 
not caring for a Monument, Histor)'', or Epitaph, 
not so much as the bare memory of my name 
to be found any where but in the universal 
Register of GOD. I am not yet so Cynical 
as to approve the Testament of Diogenes ; nor 
do I altogether allow that Rodomontado of 

Lucan, f-^^^'' v» 

' 819. 

Calo tegitur, gut turn hahet umam. 

He that unburied lies wants not his Herse, 
For unto him a Tomb's the Universe. 

but commend in my calmer judgement those in- . 
genuous intentions that desire to sleep by the 
urns of their Fathers, and strive to go the neatest 
way unto corruption. I do not envy the temper 
of Crows and Daws, nor the numerous and weary 

F 



66 RELIGIO ^f EDICT, 

PARTI, days of our Fathers before the Flood. If there be 
any truth in Astrology, I may outlive a Jubilee : 
as yet I have not seen one revolution of Saturn, 
nor hath my pulse beat thirty years ; and yet, 
excepting one, have seen the Ashes and left 
under ground all the Kings of Europe ; have 
been contemporary to three Emperours, four 
Grand Signiours, and as many Popes. Methinks 
I have outlived my self, and begin to be weary 
of the Sun ; I have shaken hands with delight, 
in my warm blood and Canicular days, I per- 
Sce below, ccivc I do anticipate the vices of age ; the World 
p. 208. ^Q nig js but a dream or mock-show, and we all 

therein but Pantalones and Anticks, to my 
severer contemplations. 
SFCT. xLii. It is not, I confess, an unlawful Prayer to de- 
daylfnrjt'to sirc to surpass the days of our Saviour, or wish 
be prayed to outlivc that age wherein He thought fittest to 
dye; yet if (as Divinity affirms,) there shall be no 
gray hairs in Heaven, but all shall rise in the 
perfect state of men, we do but outlive those 
perfections in this World, to be recalled unto 
them by a greater Miracle in the next, and run 
on here but to be retrograde hereafter. CVV'ere 
there any hopes to outlive vice, or a point to 
be super-annuated from sin, it were worthy our 
AS age doth knccs to implorc the days of Methuselah. But 
but increase g^gg dotli not rectify, but incurvate our natures, 
turning bad dispositions into worscr habits, and 
(like diseases,) brings on incurable vices ; for 
every day as we grow weaker in age, wc grow 
stronger in sin, and the number of our days 
doth but make our sins innumerable. The same 



A 



RELIGIO MEDICL 67 

vice committed at sixteen, is not the same, part i. 
though it agree i'^ all other circumstances, 
at forty, but swelL and doubles from the cir- 
cumstance of our aj^ ^s ; wherein, besides the 
constant and inexcusable habit of transgressing, 
the maturity of ou~ judgement cuts off pretence 
unto excuse or pa. don. Every sin, the oftner 
it is committed, the more it acquireth in the 
quality of evil ; as it succeeds in time, so it pro- 
ceeds in degrees of badness; for as they proceed , 
they ever multiply, and, like figures in Arithme- 
tick, the last stands for more than all that went 
before it. J And though 1 think no man can » 
live well once, but he that could live twice, yet 
for my own part I would not live over my hours 
past, or begin again the thread of my days ; not 
upon Cicero's ground, because ' I have lived 
them well, but for fear I should live them worse. 
I find my growing Judgment daily instruct me 
how to be better, but my untamed affections 
and confirmed vitiosity makes me daily do worse. 
I find in my confirmed age the same sins I dis- 
covered in my youth ; I committed many then, 
because I was a Child ; and because I commit 
them still, I am yet an infant. Therefore I per- 
ceive a man may be twice a Child, before the 
days of dotage ; and stand in need of ^sons ^/l> 
J3ath before threescore. *^ 

And truly there goes a great deal of provi- skct. xi.m. 
dence to produce a mans life unto threescore : provide*! 
there is more required than an able temper for preserves 
those years ; though the radical humour contain 
in it sufficient oyl for seventy, yet I perceive in 

F 2 



ncc 



63 RELIGIO MEDICI. 

PART I. sonic it gives no light past thirty : men assign 
not all the causes of long life, that write whole 
Books thereof. They that found themselves on 
the radical balsome, or vital sulphur of the parts, 
determine not why Abel lived not so long as 
Adam. There is therefore a secret g jomp^, nr 
lx )tcomc ? o ur days : 'twas His wisdom to de^ 
termijie.'tEcm, but Hia perpetual andjKakipg 
^Qvidenc^ that fulfils and accomp lisheth them ; 
whcrem the spirits, ourselves, and all the crea- 
tures of God in a secret and disputed way do 
execute His will. Let them not therefore com- 
plain of immaturity that die about thirty: they 
fall but like the whole World, whose solid and 
well-composed substance must not expect the 
duration and period of its constitution ; when 
all things are completed in it, its age is accom- 
plished ; and the last and general fever may as 
naturally destroy it before six thousand, as me 
before forty. ITiere is therefore some other 
hand that twines^ the /thread pf life than that of 
Nature: we are not on«yignt)rant in Antipathies 
and occult qualities ; our ends are as obscuni — 
. as our beirinnings ; the line of . our days is 
(drawn by night, and the various effects therein 
: by a pcnsil that is invisibl^^ wherein though we 
confess our ignorance, J am sure we do not err 
Cm ifwe sav it is the han d of GOD — \ 

•sBCT. xLrv. I iim much taken with two verses of Lucan, 
^ since I have been able not onely, as we do at 

School, to construe, but understand : 

p/-.%rt iv, Victitrosque Dei ccJani^ ut vivtrc durent^ 

5*'* Felix «u« morL 






RELIGIO MEDICL 69 

We're all deluded, vainly searching ways PART 1. 

To make us happy by the length of days ; 

For cunningly to make *s protract this breath, 

The Gods conceal the happiness of Death. ^ • 

There be many excellent strains in that Poet, Though 
wherewith his Stoical Genius hath liberally sup- briesired, 
plied him ; and truely there are singular pieces yet suicide is 
in the Philosophy of Zeno, and doctrine of the "° *^ " • 
Stoicks, which I perceive, delivered in a Pulpit, 
pass for current Divinity ; yet herein are they in 
extreams, that can allow a man to be his own 
Assassine,and so highly extol the end and suicide 

of CatO. This is indeed ^pt tn frar Heathy hnt See below, 

vet to be afraid of life. It is a brave act of p- ^^^ 
valour to contemn deaih^; bu t where life is more y 
ter rible than death, it is then the t ruest valour /^'^""^ 
to Jare to live. AndTiefelh Religion hath taught . / 
us a noble example ; for all the valiant acts of { ^ \ H'*^ 
Curtius, Scevola, or Codrus, do not parallel or 
match that one of Job ; and sure there is no tor- 
ture to the rack of a disease, nor any Ponyards 
in death it self like those in the way or prologue 
to it. 

Einori nolo^ sed me esse mortuum nihil euro. Cicero, Tttsc. 

I would not die, but care not to be dead. ^' 

Were I of Caesar's Religion, I should be of his 
desires, and wish rather to go off at one blow, 
then to be sawed in pieces by the grating tor- 
ture of a disease. Men that look no farther 
than their qutsides, think health an appurtenance 
unto life, and quarrel with their constitutions for 
being sick ; but I, that have examined the pajits 
of i;iaivsui4 know upon what tend^sr filament^- 



I 4 



A < t. • r ^"^^ ^%^^ 



63 RELIGIO MEDICI. 

PART I. some it gives no light past thirty : men assign 
not all the causes of long life, that write whole 
Books thereof. ITiey that found themselves on 
the radical balsome, or vital sulphur of the parts, 
determine not why Abel lived not so long as 
Adam. There is therefore a secret g lome;^ nr 
b ottome of o ur days r 'twas Hi s y isdom to de- 
termine.;.tEein, but His. perpetual and wajdn^ 
that fulfils and accomp lisheth them ; 




wnerein the spirits, ourselves, and all the crea- 
tures of God in a secret and disputed way do 
execute His will. Let them not therefore com- 
plain of immaturity that die about thirty ; they 
fall but like the whole World, whose solid and 
well-composed substance must not expect the 
duration and period of its constitution : when 
all things are completed in it, its age is accom- 
plished ; and the last and general fever may as 
naturally destroy it before six thousand, as me 
before forty. There is tjierefore some other 
hand that twines^ the /thread of life than that of 
Nature: we are not on«yi^K)rant in Antipathies 
and occult qualities ; our ends aro as nhs^-nrtj — 
. as our beginnings ; the line of . our days is 
(drawn by night, and the various eflfects therein 
!by a pensil that is invisibles wherein though we 
' confess our ignorance, J am sure we do not err 
^(\ i f_we sav it is the hand m (lop. — 

X^BCT- xLiv. I am much taken with two verses of Lucan, 
^ since I have been able not onely, as we do at 

School, to construe, but understand : 

Pf'iirs. IV. Vichtrosque Dei celani^ ni vivert durtni, 

S*-* Felix esse morL 



Ck-^ 



RELIGIO MEDICI. 69 

We're all deluded, vainly searching ways PART 1. 

To make us happy by the length of days ; 

For cunningly to make 's protract this breath, 

The Gods conceal the happiness of Death. " i • 

There be many excellent strains in that Poet, Though 
wherewith his Stoical Genius hath liberally sup- b^^de jredl 
plied him ; and truely there are singular pieces yet suicide is 
in the Philosophy of Zeno, and doctrine of the "°^*^ "' 
Stoicks, which I perceive, dehvered in a Pulpit, 
pass for current Divinity •• yet herein are they in 
extreams, that can allow a man to be his own 
Assassine,and so highly extol the end and suicide 

of CatO. This is indppH ^^f fn ff>ar Hpath^ hnf gee below, 

yet to be afra id of life. It is a brave act of p- ^^^ 
valour to contemn death"; bu t where life is more r 

ter rible than death, it is then the t ruest valour "/^'^'"''^ 
to 5are to live. Andliefelft Religion hath taught /: 
us a noble example ; for all the valiant acts of { U ^w^ 
Curtius, Scevola, or Codrus, do not parallel or 
match that one of Job ; and sure there is no tor- 
ture to the rack of a disease, nor any Ponyards 
in death it self like those in the way or prologue, 
to it. 

Emori nolo^ sed me esse martuum nihil euro. Cicero, Tttsc. 

I would not die, but care not to be dead. Qiuest. i. 8. 

Were I of Caesar's Religion, I should be of his - (> ft , 

desires, and wish rather to go off at one blow, 
then to be sawed in pieces by the grating tor- 
ture of a disease. Men that look no farther 
than their qutsides, think health an appurtenance 
unto life, and quarrel with their constitutions for 
being sick ; but I, that have examined the paits 
of iTiaPy a n d- know itpon what tender filamenU* 



A ^ t . |- i\i^ht^%A 



72 



RELIGIO MEDICI. 



PART I. 



Gen. 



' , SECT. XLVI. 

^ The end of 
the world. 

Sec below, 
p. 830. 

St. Matth. 
xxiv. 36. 



hath not its end, but its mutation. Now what 
force should be able to consume it thus far, 
without the breath of God, which is the truest 
consuming flame, my Philosophy cannot inform 
me. Some believe there went not a minute to 
the Worlds creation, nor shall there go to its 
destruction ; those six days, so punctually de- 
scribed, make not to them one moment, but 
rather seem to manifest the method and Idea of 
the great work of the intellect of God, than the 
manner how He proceeded in its operation. I 
cannot dream that there should be at the last 
day any such Judicial proceeding, or calling to 
the Bar, as indeed the Scripture seems to imply, 
and the literal Commentators do conceive : for 
unspeakable mysteries in the Scriptures are 
often delivered in a vulgar and illustrative way ; 
and, being written unto man, are delivered, not 
as they truely are, but as they may be under- 
stood ; wherein, notwithstanding, the different 
mterpretations according to different capacities 
may stand firm with our devotion, nor be any 
way prejudicial to each single edification. 

Now to determine the day and year of this 
inevitable time, is not onely convincible and 
statute-madness, but also manifest impiety. 
How shall we interpret Elias six thousand years, 
or imagine the secret communicated to a Rabbi, 
which God hath denyed unto His Angels? 
It had been an excellent Quxre to have posed 
the Devil of Delphos, and must needs have 
forced him to some strange amphibology. It 
hath not onely mocked the predictions of sundry 






AU. - -' ^ ' " ' / 



RELIGIO MEDICL 73 

Astrologers in Ages past, but the prophesies of part I. 
many melancholy heads in these present ; who, 
neither understanding reasonably things past or 
present, pretend a knowledge of things to come : 
heads ordained onely to manifest the incredible 
effects of melancholy, and to fulfil old prophe- 
cies rather than be the authors of new. In those St. Matth. 
days there shall come Wars and rumours of^^^^'^' 
Wars, to me seems no prophecy, but a constant 
truth, in all times verified since it was pro- 
nounced. There shall be signs in the Moon and St. Luke, 
Stars; how comes He then like a Thief in the j^kess 
nighty when He gives an item of His coming ? 
That common sign drawn from the revelation of 
Antichrist, is as obscure as any : in our com- 
mon compute He hath been come these many 
years : but for my own part, (to speak freely,) 
I am half of opinion that Antichrist is the Phi- 
losopher's stone in Divinity, for the discovery 
and invention whereof, though there be pre- 
scribed rules and probable inductions, yet hath 
hardly any man attained the perfect discovery 
thereof. That general opinion that the World 
grows near its end, hath possessed all ages past 
as nearly as ours. I am afraid that the Souls Sec below, 
that now depart, cannot escape that lingring ^' ^"^• 
expostulation of the Saints under the Altar, 
Quousgue, DoMiNE? How long, O LORD? and Rev. vi. 9, 
groan in the expectation of that great Jubilee. '° ; ^ 

This is the * day that must make good that sect, xlvi^,,.^ 
great attribute of God, His Justice ; that must judgement, 
reconcile those unanswerable doubts that tor- 
ment the wisest understandings ; -and reduce 



74 



RELIGIO MEDICL 



Oaiiffian. 
D' Mnllii 
Theod. 
Consul. V I 



PAJ<T 1. those seeming inequalities and respective distri- 
butions in this world, to an equality and recom- 
pensive Justice in the next This is that one 
day, that shall include and comprehend all that 
went before it ; wherein, as in the last scene, all 
the Actors must enter, to compleat and make up 
the Catastrophe of this great piece. ^This is the 
day whose memor>' hath onely pow^r to make 

— ^ : us honest in the dark, and to be vertuous with- 
out a witnes's. 

^ -/^ 9 "ipsa sui pretiHTH virtus sibi, 

t hat Vertuc is her own rewar d, is but a cold j»rin- 
c iple, and not able to h\Mni<lin our variable res o- 
luITons in a constant and setlcd way of goodness. 
Rpist. i. I r 1 have practised that honest artifice of Seneca, 
and in my retired and solitary imaginations, to 
detain me from the foulness of vice, have 
fancied to my self the presence of my dear and 
worthiest friends, before whom I should lose my 
head, rather than be vitious : yet herein I found 
that there was nought but moral honesty, and 
this was not to be vertuous for His sake Who 
must reward us at the last. I have trycd if I 
could reach that great resolution of his, to be 
honest without a thought of Heaven or Hell : and 
indeed I found, upon a natural inclination and 
inbred loyalty unto virtue, that I could serve 
her without a livery ; yet not in that resolved 
and venerable way, but that the frailty of- my 
nature, upon an easiejgjnptation, might be in- 
duced to forget her.^Jhe life, therefore, and 
spirit of all our actions is the resurrection, and 
a stable apprehension that our ashes shall enjoy 



I.^ 



u 



» *■: 



« ► 




'.•^ 



CT. XI.VIII. 



I 

V 



RELIGIO MEDICL 75 

the fruit of our pious endeavours £yyith out this, part i. 
alLl<e lif : ^ion is a Fa llacy, and those impieties 
of Lucian, Euripides, and Julian, are no bias 
phemies, but subtle verities, and Atheists hav 
been the onely Philosophers. 

How shall the. dead arise, is no question 
my Faith ; to believe only possitilities, is not s^^aiivef ^ 
Faith, but meer Philosophy. Many things are p- 18 
true in Divinity, which are neither inducible by rectiorfof'^ 
reason, nor confirmable by sense ; and many the dead, 
things in Philosophy confirmable by sense, yet 
not inducible by reason. Thus it is impossible 
by any solid or demonstrative reasons to per- 
swade a man to believe the conversion of the 
Needle to the North ; though this be possible, 
and true, and easily credible., upon a single ex- 
periment unto the sense. (^J believe that our 

estranged and divided ashes g^^^^]j^jtg_ag^m ; 
that our separated dust, after so many Pilgrim- 
ages and transformations into the parts of 
Minerals, Plants, Animals, Elements, shall at the 
Voice of God return into their primitive shapes, 
and joyn again to make up their primary and 
predestinate forms. As at the Creation there 
was a separation of that confused mass into its 
species ; so at the destruction thereof there shall 
be a separation into its distinct individuals. As 
at the Creation of the World, all the distinct 
species that we behold lay involved in one mass, 
till thefruitful Voice of GOD separated this united 
multitude into its several species ; so at the last 
day, when those corrupted reliques shall be 
scattered in the Wilderness of forms, and seem 

, ' * t * . 



mT 



u^ \ 



\t. %.> K 



rcction. 



76 RELIGIO MEDICI. 

PART I. to have forgot their proper habits, GoD by a 
powerful Voice shall command them back into 
their proper shapes, and call them out^by their 
Types of single individuals. Then shall appear the fer- 
il^^j^r""^' tility of Adam, and the magick of that sperm 
that hath dilated into so many millions. I have 
often beheld as a miracle, that artificial resur- 
rection and revivification of Mercur}% how being 
mortified into a thousand shapes, it assumes 
again its own, and returns into its numericaj 
self. Let us speak naturally and like Philoso- 
phers, the forms of alterable bodies in these 
sensible corruptions perish not ; nor, as we ima- 
gine, wholly quit their mansions, but retire and 
contract themselves into their secret and unac- 
cessible parts, where they may best protect 
themselves from the action of their Antagonist. 
A plant or vegetable consumed to ashes to 
a contemplative and school- Philosopher seems 
utterly destroyed, and the form to have taken 
his leave for ever ; but to a sensible Artist the 
forms are not perished, but withdrawn into their 
incombustible part, where they lie secure from 
the action of that devouring element. This is 
made good by experience, which can from the 
Ashes of a Plant revive the plant, and from its 
cinders recall it into its stalk and leaves again. 
What the Art of man can do in these inferiour 
pieces, what blasphemy is it to affirm the finger 
of God cannot do in these more perfect and 
sensible structures ! This is that mystfcal Phi- 
losophy, from whence no true Scholar becomeis 
an Atheist, but from the visible effects of nature 






RELIGIO MEDICI, 77 

grows up a real Divine, and beholds not in a PART i. 
dream, as Ezekiel, but in an ocular and visible ch. xxxvii. 
object, the types of his resurrection. ^ ^z 

Now, the necessary Mansions of our restored sect xlij^. v/fa 
selves are those two contrary and incompatible Hefrn^'t^o "^ ' 
places we call Heaven and Hell, To define them, be defined. 
or strictly to determine what and where these 
are, surpasseth my Divinity. That elegant ^ • ^ ^ 

Apostle^ which seemed to have a glimpse of 
Heaven, hath left but a negative description 
thereof ; which neither eye hath seen^ nor ear ^ Co"^- "• 9. 
hath heard, nor can enter into the heart of man ; 
he was translated out of himself to behold it ; 2 Cor. xii. 3. 
but, being returned into himself, could not ex- 
press it. St. John's . description by Emerals, Rev. xxi. 
Chrysolites, and precious Stones, is too weak to '9— 21- 
express the material Heaven we behold. Briefly 
therefore, where the Soul hath the full mea- 
sure and co?nplement of happiness ; where the 
boundless appetite of that spirit remains com- 
pleatly satisfied, that it can neither desire ad- 
dition nor alteration ; that, I think, is truly 
Heaven : and this can onely be in the injoyment 
of that essence, whose infinite goodness is able to 
terminate the desires of it self, and the unsatiable 
wishes of ours: wherever GOD will thus manifest 
Himself, there is Heaven, though within the circle 
of this sensible world. Thus the Soul of man" 
may be in Heaven any where, even within the 
limits of his own proper body ; and when it 
ceaseth to live in the body, it may remain in its 
own soul, that is, its Creator : and thus we may 
say that St. Paul, whether in the body, or out of^^^^- ''*'*• 
the body^ was yet in Heaven To place it in the ^ ^ 



8o RELIGIO MEDICI. 

PART I. present it is not earth, but a composition of fire, 
water, earth, and air ; but at that time, spoiled 
of these ingredients, it shall appear in a sub- 
stance more like it self, its ashes. Philosophers 
that opinioned the worlds destruction by fire, 
did never dream of annihilatjon, which is beyond 
the power of sublunary causes ; for the last and 
proper action of that element is but vitrification, 
or a reduction of a body into glass ; and there- 
fore some of our Chymicks facetiously affirm, 
that at the last fire all shall be christallized and 
reverberated into glass, which is the utmost 
action of that element. Nor need we fear this 
term, annihilation^ or wonder that GOD will 
destroy the works of His Creation ; for man sub- 
sisting, who is, and will then truely appear, a 
Microcosm, the world cannot be said to be de- 
stroyed. For the eyes of GOD, and perhaps 
also of our glorified selves, shall as really behold 
and contemplate the World in its Epitome or 
contracted essence, as now it doth at large and 
in its dilated substance. In the seed of a Plant 
to the eyes of God, and to the understanding of 
man, there exists, though in an invisible way, 
the perfect leaves, flowers, and fruit thereof ; for 
things that are in posse Xo the sense, are actually 
existent to the understanding. Thus GoD be- 
holds all things. Who contemplates as fully His 
works in their Epitome, as in their full volume ; 
and beheld as amply the whole world in that 
little compendium of the sixth day, as in the 
scattered and dilated pieces of those five before. 
SHCT. LI Men commonly set forth the torments of Hell 



RELIGIO MEDICL 8i 

by fire, and the extremity of corporal afflictions, part i. 
and describe Hell in the same method that The heart 
Mahomet doth Heaven. This indeed makes a Jf'n^"'^ 

nis own 

noise, and drums m popular ears : but if this be toimcm. 
the terrible piece thereof, it is not worthy to 
stand in diameter with Heaven, whose happiness 
consists in that part that is best able to com- 
prehend it, that immortal essence, that translated 
divinity and colony of GOD, the Soul. Surely, 
though we place Hell under Earth, the Devil's 
walk and purlue is about it : men speak too 
popularly who place it in those flaming moun- 
tains, which to grosser apprehensions represent 
Hell. The heart of man is the place the Devils 
dwell in : I feel sometimes a Hell within my 
self ; Lucifer keeps his Court in my breast, -<^e below. 
Legion is revived in me. There are as many 
Hells, as Anaxagoras conceited worlds. There 
was more than one Hell in Magdalene, when St Luke 
there were seven Devils, for every Devil is an 
Hell unto himself ; he holds enough of torture in 
his own tibi^ and needs not the misery of cir- 
cumference to afflict him : and thus a distracted 
Conscience here, is a shadow or introduction 
unto Hell hereafter. Who can but pity the 
merciful intention of those hands that do destroy 
themselves ? the Devil, were it in his power, 
would do the like ; which being impossible, 
his miseries are endless, and he suffers most 
in that attribute wherein he is impassible, his 
immortality. ^ ^^ 

I thank GoD, and with joy I mention it, I was sect. i«. 
never afraid of Hell, nor never grew pale at the 

G 



82 



RELIGIO MEDICI, 



PART I. 

Contem- 
plation of 
Heaven. 



{oC 



X/ 



, <RCT. LIII. 

Cro.'»ics to 
be regarded 
as proofs 
of Gou's 
;iifo-:liou. 



description of that place. I have so fixed my 
contemplations on Heaven, thai I have almost 
forgot the Idea of Hell, and am afraid rather to 
lose the Joys of the one, than endurefthe misery 
of the other : to be deprived of them is a perfect 
Hell, and needs, methinks, no addition to com- 
pleat our afflictions. That terrible 'term hath 
never detained me from sin, nor dy.I owe any 
good action to the name thereof. I fear GOD, 
yet am not afraid of Him : His Mercies make me 
ashamed of my sins, before His Judgements afraid 
thereof. These are the forced and secondary 
method of His wisdom, which He useth but as 
the last remedy, and upon provocation ; a course 
rather to deter the wicked, than incite the vir- 
tuous to His worship. I can hardly think there 
was ever any scared into Heaven ; they go the 
fptirest way to Heaven that would serve GOD 
without a Hell ; other Mercenaries, that crouch 
into Him in fear of Hell, though they term them- 
selves the servants, are indeed but the slaves, of 
the Almighty. 

And to be true, and speak my soul, when I 
survey the occurrences of my life, and call into 
account the Finger of GOD, I can perceive no- 
thing but an abyss and mass of mercies, either 
in general to mankind, or in particular to my 
self. And (whether out of the prejudice of my 
affection, or an inverting and partial conceit of 
His mercies, I know not ; but) those which others 
term crosses, afflictions, judgements, misfortunes, 
to me, who inquire farther into them then their 
visible effects, they both appear, and in event 



RELIGIO MEDICI. 8i 

by fire, and the extremity of corporal afflictions, part i. 
and describe Hell in the same method that The heart 
Mahomet doth Heaven. This indeed makes a of'"^"''* 

nis own 

noise, and drums in popular ears : but if this be torment. 
the terrible piece thereof, it is not worthy to 
stand in diameter with Heaven, whose happiness 
consists in that part that is best able to com- 
prehend it, that immortal essence, that translated 
divinity and colony of GOD, the Soul. Surely, 
though we place Hell under Earth, the Devil's 
walk and purlue is about it : men speak too 
popularly who place it in those flaming moun- 
tains, which to grosser apprehensions represent 
Hell. The heart of man is the place the Devils 
dwell in : I feel sometimes a Hell within my 
self ; Lucifer keeps his Court in my breast, - e<^ below, 
Legion is revived in me. There are as many 
Hells, as Anaxagoras conceited worlds. There 
was more than one Hell in Magdalene, when St Luke 
there were seven Devils, for every Devil is an 
Hell unto himself ; he holds enough of torture in 
his own ubi, and needs not the misery of cir- 
cumference to afflict him : and thus a distracted 
Conscience here, is a shadow or introduction 
unto Hell hereafter. Who can but pity the 
merciful intention of those hands that do destroy 
themselves ? the Devil, were it in his power, 
would do the like ; which being impossible, 
his miseries are endless- ^ " ^'^ -nffers most 
in that af '" "^^. his 

immort; '^f'^'t 



u^ 



I t SECT. I^. 



82 



RELIGIO MEDICI, 



PART I. 

Contem- 
plation of 
Heaven. 



LdC 



, <ECT. LIII. 

Crosics to 
be regarded 
as proofs 
of Gou's 
aiToction. 



description of that place. I have so fixed my 
contemplations on Heaven, thai I have almost 
forgot the Idea of Hell, and am afraid rather to 
lose the Joys of the one, than endure|ihe misery 
of the other : to be deprived of them is a perfect 
Hell, and needs, methinks, no addition to com- 
pleat our afflictions. That terrible 'term hath 
never detained me from sin, nor dy.I owe any 
good action to the name thereof. I fear God, 
yet am not afraid of Him : His Mercies make me 
ashamcdof my sins, before His Judgements afraid 
thereof. These are the forced and secondary 
method of His wisdom, which He useth but as 
the last remedy, and upon provocation ; a course 
rather to deter the wicked, than incite the vir- 
tuous to His worship. I can hardly think there 
was ever any scared into Heaven ; they go the 
fairest way to Heaven that would serve GOD 
without a Hell ; other Mercenaries, that crouch 
into Him in fear of Hell, though they term them- 
selves the servants, are indeed but the slaves, of 
the Almighty. 

And to be true, and speak my soul, when I 
survey the occurrences of my life, and call into 
account the Finger of GOD, I can perceive no- 
thing but an abyss and mass of mercies, either 
in general to mankind, or in particular to my 
self. And (whether out of the prejudice of my 
affection, or an inverting and partial conceit of 
His mercies, 1 know not ; but) those which others 
term crosses, afflictions, judgements, misfortunes, 
to me, who inquire farther into them then their 
visible effects, they both appear, and in event 



c. 



RELIGIO MEDICL 83 

have ever proved, the secret and dissembled part 1. 
iUvours of His affection. It is a singular piece 
of Wisdom to apprehend truly, and without 
passion, the Works of GOD, and so well to dis- 
tinguish His Justice from His Mercy, as not to 
miscall those noble Attributes : ^t it is likewise 
^anhonest pie ce of Logic k^ s o to'^igputeLaayi 
Tmiue thripi^ceegrnB~^rGQD.' a&.,.trL_distm, 
.^ruish even His judgmems^ intO,jmf rrifis, For 
(JOD is merciful unto all, because better to the 
worst than the best deserve ; and to say He 
punisheth none in this World, though it be a 
Paradox, is no absurdity. To one that hath 
committed Murther, if the Judge should only 
ordain a Fine, it were a madness to call this a / f 
punishment, and to repine at the sentence, ^ ^\^ 
rather than admire the clemency of the Judge, h ^ 

.4T 0t onl^ Dea th, but Damnation^if thegoodngasjoL • ^ ■ 

God be contclTF To trave rsc'a'n d pass themjoyer^ ^\ 

with a lossV misfor{"urie7(5r^^^ . • '^ 

'were'Tt fn^fFrm *'^m ?^"ri'^^'=^?l^"Vf^^^ t^^° 
jin gxtrpmjty 9f mer^^y, and to groan under the . ? •/ 1 

rod of His Judgements, rather than admire the '\ ^ 

Scepter of His Mercies ! Therefore to adore, 
honour, and admire Him, is a debt of gratitude 
due from the obligation of our nature, states, 
and conditions ; and with these thoughts, He 
that knows them best, will not deny that I 
adore Him. That I obtain Heaven, and ihe 
bliss thereof, iracetdehral, arid 'not tfhe intended 
work~c^-Tn7'Hcvo*iSa:; Itt'.'BSiAg aJplirity T ran 
neither. thi,i3[k-ta deoorve^ nor scarceJa modesty^ 

G 2 



. t 



84 



RELIGIO MEDICI. 



SECT. I.IV 

Salvation 
through 
Chrtst 
aIot>e. 



PART I. to ^ypect. For thes e two p^ ^g; nf us allj^ either 
as rewards or punishmejjitSu-Are-.iO^rQifully QV: 
dSned and^disproportionably disposed unto our 
actions ; the one being so far beyond our deserts, 
Hie'olEer so infinitely belaw our demerits.. 

There is no Salvation to those that believe not 
iaX.HRIST, t hat is, say some^ since'Hrs Ksitivitj', 
and, as Divinity aftirmeth, before alsQ; whic h 
ipalcg g ' iiie niui: h 'appi-'ehenf 3ie ends of .those^ - 
honest Worthies and Philosophers which dyed/ / 
before His Incarnation.' It is hard f?) "place Ihose . 
Souls in Hell, whose worthy lives do teach us 
Virtue on Earth ; methinks, amongst those many 
subdivisions of Hell, there might have been one 
Limbo left for these. What a strange vision will 
it be to see their Poetical fictions converted into 
Verities, and their imagined and fancied Furies 
into real Devils ! How strange to them will 
sound the History of Adam, when they shall 
suffer for him they never heard of! .when they 
who derive their genealogy from the Gods, shall 
know thiey are the unhappy issue of sinful man I 
/I t is an ins olent part ^f reason, to controvert 
(the WoftKoi C>OD, or question the Justice of Hi§ 
proceedings. Could Humility teach others, as 
it hath instructed me, to contemplate the in - 
finite and incomprehensible distance betwixt the 
Creator and the Creature ; or did we seriously 
perpend^tfialTpne" simile of St. Paul, Shall the 
Vessel say to Ihe Potter^*'^ Why hast thou made me 
thusf" it would prevent these ar£0£;ant4isputcs 
of reason ; nor would we argue the definitive 
sentence of God, either to Heaven or Hell. Mca. 



Rom. 



IX. 20. 



RELIGIO MEDICL 85 

that live according to t he rig l ^^ rule ar^d l^yir of PART I. 
reasQfij^ live l3 trt-TirtlreTF*Q^^ kfndf , g^Tbeasts do 
in thcjjaj wKb justly obey the prescript of their 
natures, and therefore cannot reasonably de- 
mand a reward of their actions, as onely obeying 
the natural dictates of their reason. It will, 
therefore, and must at last appear, that all sal- 
vation is through Christ ; which verity, I fear, 
these great examples of virtue must confirm, 
and make it good how the perfectest actions of / 
earth have no title or claim unto Heaven. -^jr- / 

^j tjqr truely doJL..thiak. ihe lives of thfise».ttcSi sect. i,v. ' 
jiny other, were eve r correspond ent. J?r_ in, jiJl InconSenf 
"points comforma(]7|pj imtQ ^heir doctrines. It is ^'^** o"*" 



evident that Aristotle transgressed tBlThile of his 
own Ethicks. The Stoicks that condemn pas- 
sion, and command a man to laugh in Phalaris 
his Bull, could not endure without a g^roan a fit of 
the Stone or Colick. The Scepticks that affirmed See pp. 19, 
they knew nothing, even in that opinion confute '^^ 
themselves^ and thought they knew more than 
all the World beside. Diogenes I hold to be the 
most vain-glorious man of his time, and more 
ambitious in refusing all Honours, than Alex- 
ander in rejecting none. ^Jijgp and the Dev il pu t 
a. Fallac\[.uoQ]i o ur Reasons^ and j prp Y9^"^gJll & 
too hastil^JajJlin^from it, entang le and profound 
"Sdfifiprr \t\ it. TfieTTuke of Venice, that weds 
himself unto the Sea by a Ring of Gold, I will not 
argue of prodigality, because it is a solemnity 
of good use and consequence in the State : but 
the Philosopher that threw his money into the 
Sea to avoid Avarice, was a notorious prodigal. 



86 RELIGIO MEDICL 

PART I. T here i s no road or re ady \y ay to virtue : it is 
i5ot an easie point of artto disejitanglfi.iUif^elves 




as to R eligio n, tnere is requirea a i^anopua, or 

/ < ' "nc^m pleat armour ; that , whilst >i:fi-J^,.aLjClGse 

% .. vi-** ward against one, Yice,jye.. lye not open to the 

^'^ ' ,y£aflij3uQiother. And indeed wis^r ^^''^rftinn? 



■ f 



/ i 



/ 



thathave the thred of reason to conduct them, 
' offend without J?^<ion ; whereas under-heads 
^ may stumble without dishonour. There sfo so 
many circumstances to piece up o ne ^ood action , 
tjiat^it is a lesson to be good, and >ye^ are forced 
; to be virtuous bylTie booEir Agarn, the feactice 
nf nipnjTf^lHj^ not aa eqiral.^iacar.'ve ap anf ;t r)F^yn 
^ms counter to their Theory ; . We naturally Ifi^Qw 
what IS good, but naturally,. jyjLr&uft-wh it io 0¥ii): 
the K^Vetorick wherewith I perswade another, 
cannot perswade my self. There is a depraved 
^p|iBtite in us, that will with patience hear the 
..^earned instructions of Reason, but yet perform 
no farther than agrees to its own irregular 
humour. In brief, we all are monsters, that is, 
a composition of Man and Beast, wherein we 
must endeavour to be as the Poets fancy that 
wise man Chiron, that is, to have the Region of 
Man above that of Beast, and Sense to sit but at 
the feet of Reason. Lastly, I do desire with GOT) 
I rim. ii. 4. that all, but yet affirm with men that feWjj]ijaU 
know Salvation ; that the bridge is narr ow, the 
passage'slrait]^ unto life : y et" tTioseTwhodU-COB* 
fine the Church of God, either to- pazticulax:^ 
Nations, Churches, or Families,Jiaveinade.Uiiaj;«, 
narrower than our Saviour ever meant it. 



RELIGIO MEDICI. 87 

The vulgarity of those judgements that wrap PAKT l. . ^ 
the Church of GOD in Strabo's cloak, and re- iKhirch 
strain it unto Europe, seem to me as bad Geo- of God not 
graphers as Alexander, who thought he had ^crS. 
Conquer'd all the World, when he had not sub- 
dued the half of any part thereof. For we cannot 
deny the Church of GoD both in Asia and Africa, 
if we do not forget the Peregrinations of the 
Apostles, the deaths of the Martyrs, the Sessions 
of many and (even in our reformed judgement) 
lawful Councils, held in those parts in the mi- 
nority and nonage of ours. Nor must a few 
differences, more remarkable' in the eyes of man 
than perhaps in the judgement of CoD, excom- 
municate from Heaven one another ; much less 
those Christians who are in a manner all Mar- 
tyrs, maintaining their Faith in the noble way 
of persecution, and serving GOD in the Fire, 
whereas we honour him but in the Sunshipe. 
*Tis true we all hold there is a number of Elect, a sectarian 
and many to be saved ; yet, take our Opinions to "harky! *^ 
together, and from the confusion thereof there 
will be no such thing as salvation, nor shall any 
one be saved. For first, the Church of Rome . . ^ , 

condemneth us, we likewise them ; the Sub- 
reformists and Sectaries sentence the Doctrine 
of our Church as damnable ; the Atomist, or 
Familist, reprobates all these ; and all these, 
them again. Thus, whilst the Mercies of GOD 
do promise us Heaven, our conceits and opi- 
nions exclude us from that place. There must 
be, therefore, more than one St. Peter : particular ' 
Churches and Sects usurp the gates of Heaven, 



83 RELIGIO MEDICI. 

PART I. and turn the key against each other ; and thus 

we go to Heaven against each others wills, con- 

S.T^^^A and /^pi"'^"g -'"fi, wifn ^«^ jo ucn uncharity 

as igporancCj^ do err^ I fear^ in points not only 

** brour own, b ut one anothiers saltation. 

H .f;^ J ^^"' I believe many are ^'^^^rflW^^ *^^ ^^" c^rt^ 

^~ " Judge not, — ■ ^ ■ -j-^^ u * j u • ' 

that ye be reprobated ; and many are reprob^te^^ who, jin 
not judged." the opifiToii and[ Sentence of man^ standjgl ^qted . 
There will appear at the Last day strange and 
unexpected examples both of His Justice and His 
Mercy ; and therefore to define either, is folly in 
man, and insolency even in the Devils. Those 
aCute and subtil spirits, in all their sagacity, 
can hardly Sivine who shall be saved ; which if 
they could Prognostick, their labour were at an 
I St. Pet. end, nor need they compass the earth seeking 
V 8. whom they may devour. Those who, upon a 

rigid application of the Law, sentence Solomon 
unto damnation, condemn not onely him, but 
themselves, and the whole World : for, by the 
Letter and written Word of GoD, we are without 
exception in the state of Death ; but there is a 
prerogative of GOD, and an arbitrary pleasure 
above the Letter of His own Law, by which alone 
we can pretend unto Salvation, and through 
which Solomon might be as easily saved as 

y those who condemn him. 
T he number of those lyho prptpnH unto 
.slvc?*^"^*^ SaJb^UoOft and those mfinite swarms who think 
to pass through the eye of this Needle, have 
much amazed me. That name and compel- 
st T.uke lation of little Flock, doth not comfort, but 
"" ^^ deject, my Devotion ; especially when I reflect 



f . ' • 



RELIGIO MEDJCI. 89 

upon mine own unworthiness, wherein, accord- part I. 
ing to my humble apprehensions, I am below 
them all. I believe there shall never be an 
Anarchy in Heaven ; but, as there are Hierarchies 
amongst the Angels, so shall there be degrees of 
priority amongst the Saints. Yet is it (I protest,) 
ijeyond my ambition to aspire unto the first 
ranks ; my desires onely are (and I shall be 
happy therein,) to be bat the last man, and bring 
up the Rere in Heaven. .---^ 

Again, I am confident and fully perswaded, ^^sect. lix. 
yet dare not take my oath, of my Salvation, fidence" 
I am as it were sure, and do believe with- P" o"^?^ be 

„,,,'. , _. m God's 

out all doubt, that there is such a City as mercy. 
Constantinople.; yet for me to take my Oath 
thereon were a kind of Perjury, because I hold 
no infallible warrant from my own sense to 
confirm me in the certainty thereof. And truly, 
though many pretend an absolute certainty of 
their Salvation, yet, when an humble Soul shall 
contemplate her own unworthiness, she shall 
meet with many doubts, and. suddenly find how 
little we stand in need of the Precept of St. 
Paul, Work out your salvation with fear and Phil. ii. 12. 
trembling, -That whjch Y? .thff TAUSfi ftf IPY y .. 
,£l£cdqru j^ hold^to,beJhg.^]li.S£Xtf my iSalvatJffP? \ 

w^ijrh wric »K^ Tr»i^rf;y vktx^ V)en eplacit of G OD, 

before I was, or the foundation of the World. 
Before Abraham was, I am, is the saying of St. John 
Christ ; yet is it true in some sense, if I say it ^'" ^^' 
of my self ; for I was not onely before my self, but 1 
Adam, that is, in the Idea of GOD, and the decree j 
of that Synod held from all Eternity. And in j 



()o RELIGIO MEDICI. 

i'AU T I. this sense, I say, the World was before the Crea 
tion, and at an end before it had a beginning 
and thus was I dead before I was alive : thougl 
my grave be England, my dying place wa 
Paradise : and Eve miscarried of me befor 
she conceived of Cain. 
/ sKcr. i.x. Insolent zeals, that do decry good Works an* 

^ . Faith. j.^jy Qnely upon Faith, take not away merit 

for, depending upon the efficacy of their Faitt 
they enforce the condition of GoD, and in 
more sophistical way do seem to challeng 
Heaven. It was decreed by God, that on! 

jii'f^es vii. those that lapt in the water like Dogs, shoul 

-♦ 7 have the honour to destroy the Midianites ; yc 

could none of those justly challenge, or imagin 
he deserved, that honour thereupon. J_dp no 
deny but that true Faith, and such a^ G.OD re 
cjuires7 is not onely a mark'or tokcyi* huUcU^P ^ 
means, oT our SaivatlOTi ; b'uL3yhci:e4i)Jind.liLiJ 
is as obscure to me as my last end. And if ou 

St. Matth. Saviour could object unto His own Disciples an< 
Favourites, a Faith, that, to the quantity of agnail 
of Mustard-seed, is able to remove Mountains 
surely, that which we boast of, is not any thinf 
or at the most, but a remove from nothinjt 
This is the Tenor of my belief ; wherein thoui:-! 
there be many thini^s singular, and to th 
humour of my irregular self, yet, if they squar 
not with maturer Judgements, I disclaim thcrr 

.Ve ihove, and do no further father them, than the leamc 
and best judgements shall authorize them. 



XVU 30. 



P 



RELIGIO MEDIC L 8i 

by fire, and the extremity of corporal afflictions, part i. 
and describe Hell in the same method that The heart 
Mahomet doth Heaven. This indeed makes a hLow"'^ 
noise, and drums in popular ears : but if this be torment. 
the terrible piece thereof, it is not worthy to 
stand in diameter with Heaven, whose happiness 
consists in that part that is best able to com- 
prehend it, that immortal essence, that translated 
divinity and colony of GOD, the Soul. Surely, 
though we place Hell under Earth, the Devil's 
walk and purlue is about it : men speak too 
popularly who place it in those flaming moun- 
tains, which to grosser apprehensions represent 
Hell. The heart of man is the place the Devils 
dwell in : I feel sometimes a Hell within my 
self ; Lucifer keeps his Court in my breast, - ee below, 
Legion is revived in me. There are as many 
Hells, as Anaxagoras conceited worlds. There 
was more than one Hell in Magdalene, when St Luke 
there were seven Devils, for every Devil is an 
Hell unto himself ; he holds enough of torture in 
his own ubi, and needs not the misery of cir- 
cumference to afflict him : and thus a distracted 
Conscience here, is a shadow or introduction 
unto Hell hereafter. Who can but pity the 
merciful intention of those hands that do destroy 
themselves? the Devil, were it in his power, 
would do the like ; which being impossible, 
his miseries are endless, and he suffers most 
in that attribute wherein he is impassible, his 
immortality. ^ ^' 

I thank God, and with joy I mention it, I was sect. \m. 
never afraid of Hell, nor never grew pale at the 

G 



*.- 



« 92 RELIGIO MEDIC L 

\ 

PART II. in my self those common Antipathies that I c; 
1 discover in others : those National repugnanc 
\ do not touch me, nor do I behold with prejudi 
• ( the French, Italian, Spaniard, or Dutch : b 

where I find their actions in balance with r 
Country-men's, I honour, love, and embrace the 
in the same degree. I was born in the eigh 
Climate, but seem for to be framed and co 
stellated unto all. I am no Plant that will n 
prosper out of a Garden. All places, all ai 
make unto me one Countrey; I am in Englai 
every where, and under any Meridian. I ha 
been shipwrackt, yet am not enemy with t 
Sea or Winds ; I can study, play, or sleep in 
Tempest. In brief, I am averse from nothin; 
my Conscience would give me the lye if I shou 
say I absolutely detest or hate any essence but t 
Devil ; or so at least abhor any thing, but th 
we might come to composition. If there be a: 
among those common objects of hatred I < 
contemn and laugh at, it is that great enemy 
Reasoa, Virtue and Religion, the Multitude : th 
numerous piece of monstrosity, which, tak 
asunder, seem men, and the reasonable creatui 
of God ; but, confused together, make but o 
great beast, and a monstrosity more prodigio 
than Hydra. It is no breach of Charity to c 
these Fools; it is the style all holy Writers ha 
Prov. i. 7, afforded them, set down by Solomon in Canonic 
22, 32, itc. Scripture, and a point of our Faith to believe ! 
Neither in the name of Multitude do I onely i 
elude the base and minor sort of people ; the 
is a rabble even amongst the Gentry, a sort 



RELIGIO MEDICI. 93 

Plebeian heads, whose fancy moves with the part ii. 
same wheel as these ; men in the same Level 
with Mechariicks, though their fortunes do some- 
what guild their infirmities, and their purses com- 
pound for their follies. But as, in casting account, 

(ffiree or four men together come short in account 
oTone man placed by himself below them>; so 
neither are a troop of these ignorant Doradoes 
of that true esteem and value, as many a forlorn 
person, whose condition doth place him below 
their feet. Let us speak like Politicians : there 
is a Nobility without Heraldry, a natural dignity, 
whereby one man is ranked with another, an- 
other filed before him, according to the quality of 
his Desert, and preheminenpe of his good parts. 
Though the corruption of these times and the 
byas of present practice vi'heel another way, 
thus it was in the first and primitive Common- 
wealths, and is yet in the integrity and Cradle 
of well-order'd Polities, till corruption getteth 
ground ; ruder desires labouring after that which 
wiser considerations contemn, every one having 
a liberty to amass and heap up riches, and they 
a licence or faculty to do or purchase any thing. 

This general and indifferent temper of mine sf.ct. m. .1 
doth more neerly dispose me to this noble fp^^f^^^^y^^^^^^ ^ 
virtue. It is a happiness to be born and framed a proper 
unto virtue, and to grow up from the seeds of "™°*'^^" 
nature, rather than the inoculation and forced 
graffs of education : yet if we are directed only 

. by our particular Natures, and regulate our in- 
clinations by no higher rule than that of our 
reasons, we are but Moralists ; Divinity will still 



- i 



94 RELIGIO MEDICL 

PARI II. call us Heathens. Therefore this great work of 
charity must have other motives, ends, and impul- 
sions. I give no alms only to satisfie the hunger 
of my Brother, but to fulfil and accomplish the 
Will and Command of my GOD : 1 draw not my 
purse for his sake that demands it, but His That 
enjoyned it : I relieve no man upon the Rhe- 
torick of his miseries, nor to content mine own 
commiserating disposition ; for this is still but 
moral charity, and an act that oweth more to 
passion than reason. He that relieves another 
upon the bare suggestion and bowels of pity, 
doth not this, so much for his sake as for his 
own ; for by compassion we make others misery 
' our own, and so, by relieving them, we relieve 

our selves also. It is as erroneous a conceit to 
redress other Mens misfortunes upon the com- 
mon considerations of merciful natures, that it 
may be one day our own case ; for this is a 
sinister and politick kind of charity, whereby we 
seem to bespeak the pities of men in the like 
The nature occasions. And truly I have observed that those 
hlinsrs'gni- professed Elcemosynaries, though in a croud or 
fied m their multitude, do yet direct and place their petitions 
Jormr"^ ^'^ ^ ^^^ ^"^ selected persons : there is surely 
a Physiognomy, which those experienced and 
Master Mendicants observe, whereby they in- 
stantly discover a merciful aspect, and will 
single out a face wherein they spy the sig- 
natures and marks of Mercy. For there are 
mystically in our faces certain Characters which 
carry in them the motto of our Souls, wherein 
he that cannot read A. B. C. may read our 



RELIGIO MEDICI. 95 

natures. I hold moreover that there is a Phy- part 11. 

tognomy, or Physiognomy, not only of Men, 

but of Plants and Vegetables ; and in every one 

of them some outward figures which hang as 

signs or bushes of their inward forms. The 

Finger of GoD hath left an Inscription upon all . ^" 

His works, not graphical or composed of Letters, > - • . 

but of their several forms, constitutions, parts, ■\^'^'*' ^ ^- ' 
and operations, which, aptly joyned together, do ' ' ^ 
make one word that doth express their natures, 
liy these Letters GOD calls the Stars by their Ps. cxivii. 4. 
names ; and by this Alphabet Adam assigned to Gen. ii. 19, 
every creature a name peculiar to its Nature. ^°- 
Now there are, besides these Characters in our of chiro- 
Faces, certain mystical figures in our Hands, "'^n^y- 
which I dare not call meer dashes, strokes h, la 
Tolee, or at random, because delineated by a 
Pencil that never works in vain ; and hereof 1 
take more particular notice, because I carry 
that in mine own hand which I could never 
read of nor discover in another. Aristotle, 
I confess, in his acute and singular Book of 
Physiognomy, hath made no mention of Chiro- 
mancy ; yet I believe the Egyptians, who were 
neerer addicted to those abstruse and mystical 
sciences, had a knowledge therein, to which 
those vagabond and counterfeit Egyptians did 
after pretend, and perhaps retained a few 
corrupted principles, which sometimes might 
verifie their prog^osticks. ^ 

It is the common wonder of all men, how Variety of / 
among so many millions of faces, there should forms In 
be none alike : now contrary, I wonder as nature. 



^M' 



96 RELIGIO MEDICI, 

PART II. much how there should be any. He that shall 
consider how many thousand several words 
have been carelesly and without study composed 
out of twenty-four Letters ; withal, how many 
hundred lines there are to be drawn in the 
Fabric k of qneJMan, shall easily find that this 
variety Is^ necessary ; and it will be very hard 
/v. that they shall so concur as to make one por- 

..'■'' tract like another. Let a Painter careleslv limb 

out a million of Faces, and you shall find them 
''*''■ , ^ all different ; yea, let him have his Copy before 
him, yet after all his art there will remain a 
sensible distinction ; for the pattern or example 
of every thing is the perfectest in that kind, 
whereof we still come short, though we tran- 
scend or go beyond it, because herein it is wide, 
and agrees not in all points unto the copy. Nor 
doth the similitude of Creatures disparage the 
variety of Nature, nor any way confound the 
Works of God. For even in things alike there 
is diversity ; and those that do seem to accord 
do manifestly disagree. And thus is man like 
God ; for in the same things that we resemble 
Him, we are utterly different from Him. There 
was never anything so like another as in all 
points to concur : there will ever some reserved 
difference slip in, to prevent the identity ; with- 
out which, two several things would not be alike, 

^ but the same, which is impossible. 

v/ J SECT. in. But to return from Philosophy to Charity : 

J our^feilow*^^ ' ^^^^ ^^^ ^° narrow a conceit of this virtue, 

-'"'^ creatures as as to conceive that to give Alms is onely to be 

SJjecto/ Charitable, or think a piece of Liberality can 



RELIGIO MEDICL 97 

comprehend the Total of Charity- Divinity part II. 
hath wisely divided the act thereof into many theiYodfcs. 
branches, and hath taught us in this narrow 
way many paths unto goodness ; as many ways 
as we may do good, so many ways we may be 
charitable. There are infirmities not onely of 
Body, but of Soul, and Fortunes, which do re^ 
quire the merciful hand of our abilities. I can- 
not contemn a man for ignorance, but behold 
him with as much pity as I do Lazarus. It is 
no greater Charity to cloath his body, than ap- 
parel the nakedness of his Soul. It is an ho- 
nourable object to see the reasons of other men 
wear our Liveries, and their borrowed understand- 
ings do homage to the bounty of ours : it is the 
cheapest way of beneficence, and, like the na- 
tural charity of the Sun, illuminates another 
without obscuring itself. To be reserved and 
caitiff in this part of goodness, is the sordidest 
piece of covetousness, and more contemptible 
than pecuniary Avarice. To this (as calling my The duty of 
self a Scholar,) I am obliged by the duty of my ^nP^^JS^^ 
condition : I make not therefore my head a 
grave, but a treasure, of knowledge ; I intend no See below. 
Monopoly, but a community, in learning ; I study p- '72- 
not for my own sake only, but for theirs that 
study not for themselves. I envy no man that 
knows more than my self, but pity them that 
know less. I instruct no man as an exercise 
of my knowledge, or with an intent rather to 
nourish and keep it alive in mine own head then 
beget and propagate it in his : and in the midst 
of all my endeavours there is but one thought 

H 



98 



RELIGIO MEDICI, 



PART II. 



Difference 
of opiniuii 
need not 
divide af- 
iection. 



Judic. 
Vocal. 



Horace, 
Epist. ii. X. 
>94. 



that dejects me, that my acquiredj parts must 
perish with my self, nor caiTBeXegacied among 
my honoured Friends. I cannot fall out or con- 
temn a man for an errour, or conceive why a 
difference in Opinion should divide an affection ; 
for Controversies, Disputes, and Argumentations, 
both in Philosophy and in Divinity, if they meet 
with discreet and peaceable natures, do not in- 
fringe the Laws of Charity. In all disputes, so 
much as there is of passion, so much there is 
of nothing to the purpose ; for then Reason, 
like a bad Hound, spends upon a false S?:ent, 
and forsakes the question first started. And 
this is one reason why Controversies are never 
determined ; for, though they be amply proposed, 
they are scarce at all handled, they do so swell 
with unnecessary Digressions ; and the Paren- 
thesis on the party is often as large as the main 
discourse upon the subject The Foundations 
of Religion are already established, and the 
Principles of Salvation subscribed unto by all : 
there remains not many controversies worth a 
Passion; and yet never any disputed without, 
not only in Divinity, but inferiour Arts. What 
a Parpaxofivoftaxia and hot skirmish is betwixt 
S. and T. in Lucian ! How do Grammarians 
hack and slash for the Genitive case in yupiterl 
How do they break their own pates to salve 
that of Priscian ! 

Si/oret in terris, rideret Democrihis. 

Yea, even amongst wiser militants, how many 
wounds have been given, and credits slain, for 
the poor victory of an opinion, or beggerly 



RELIGIO MEDICI. 99 

conquest of a distinction ! Scholars are men of PART il. 
Peace, they bear no Arms, but their tongues are 
sharper than Actius his razor ; their Pens carry 
farther, and give a louder report than Thunder : 
I had rather stand the shock of a Basilisco, than 
the fury of a merciless Pen. It is not meer 
Zeal to Learning, or Devotion to the Muses, that 
wiser Princes Patron the Arts, and carry an in- 
dulgent aspect unto Scholars ; but a desire to 
have their names eternized by the memory of 
their writings, and a fear of the revengeful Pen 
of succeeding ages ; for these are the men, 
that, when they have played their parts, and had 
their exits^ must step out and give the moral of 
their Scenes, and deliver unto Posterity an In- 
ventory of their Virtues and Vices. And surely 
there goes a great deal of Conscience to the 
compiling of an History : there is no reproach to 
the scandal of a Story ; it is such an authentick 
kind of falshood that with authority belies our 
good names to all Nations and Posterity. 

There is another offence unto Charity, ^^^^^^^ "7 ^ 
which no Author hath ever written of, and few want^'or 
take notice of ; and that's the reproach, not of Charity, 
whole professions, mysteries, and conditions, 
but of whole Nations, wherein by opprobrious 
Epithets we miscall each other, and by an un- 
charitable Logick, from a disposition in a few, 
conclude a habit in alL 

Le mutin Anglois^ et U hravacke EscossoiSt 

Et le/olFran^, 
Lepcultron Romcun^ U larrtmde GauongKe^ 
L'EspagMolsHperhe, et VAUmanyvrongne. 

St. Paul, that calls the Cretians lyarsy doth it Tit. i. la. 
^- H2 



lOO 



RELIGIO MEDICL 



See below, 
p. 114, 



PART II. but indirectly, and upon quotation of their own 
Poet. It is as bloody a thought in one way, 
as Nero's was in another ; for by a w ord we 
wound a thousand, and at one blow assassine 
the* honour of a Nation. ^It is as compleat a 
piece of madness to miscal and rave against the 
times, or think to recal men to reason by a fit 
of passion. > Democritus, that thought to laugh 
the times into goodness, seems to me as deeply 
Hypochondriack as Heraclitus, that bewailed 
them. It moves not my spleen to behold the 
multitude in their proper humours, that is, in 
their fits of folly and madness ; as well under- 
standing that wisdom is not prophan'd unto the 
World, and 'tis the priviledge of a few to be 
Vertuous. They that endeavour to abolish Vice, 
destroy also Virtue ; for contraries, though they 
destroy one another, are yet the life of one an- 
other. Thus Virtue (abolish vice,) is an Idea. 
Again, the community of sin doth not disparage 
goodness; for when Vice gains upon the major 
part. Virtue, in whom it remains, becomes more 
excellent ; and being lost in some, multiplies its 
goodness in others which remain untouched and 
persist intire in the general inundation. I can 
therefore behold Vice without a Satyr, content 
only with an admonition, or instructive repre- 
hension ; for Noble Natures, and such as are 
capable of goodness, are railed into vice, that 
might as easily be admonished into virtue ; and 
we should be all so far the Orators of goodness, 
as to protect her from the power of Vice, and 
maintain the cause of injured truth. No man 



RELIGIO MEDICL loi 

can justly censure or condemn another, because part il 
indeed no man truly knows another. This I Man most 
perceive in my self ; for I am in the dark to all j^S^iSSU" 
the world, and my nearest friends behold me but leHge of 
in a cloud. Those that know me but super- ^*°***^^'- 
ficially, think less of me than I do of my self ; 
those of my neer acquaintance think more ; 
God, Who truly knows me, knows that I am 
nothing ; for He only beholds me and all the 
world. Who looks not on us through a derived 
ray, or a trajection of a sensible species, but 
beholds the substance without the helps of acci- 
dents, and the forms of things as we their ope- 
rations. Further, no man can judge another, 
becSirs^ no man knows himself : for we censure 
others but as they disagree from that humour 
which we fancy laudable in our selves, and 
commend others but for that wherein they seem 
to quadrate and consent with us. So that, in 
conclusion, all is but that we all condemn. Self- 
love. *Tis the general complaint of these 
times, and perhaps of those past, that charity 
grows cold; which I perceive most verified in 
those which most do manifest the fires and 
flames of zeal ; for it is a virtue that best agrees 
with coldest natures, and such as are com- 
plexioned for humility. But how shall we' ex- 
pect Charity towards others, when we are un- 
charitable to our selves ? Charity begins at home, Sec below, 
is the voice of the World ; yet is every man his p- '°3- 
greatest enemy, and, as it were, his own Exe- 
cutioner. Non occides, is the Commandment of Ex. xx. 13. 
God, yet scarce observed by any man ; for I 



I02 RELIGIO MEDICI. 

PART II. perceive every man is his own AiropoSj and 
lends a hand to cut the thred of his own days. 
Cain was not therefore the first Murtherer, but 
Adam, who brought in death ; whereof he be- 
held the practice and example in his own son 
Abel, and saw that verified in the experience of 
another, which faith could not perswade him in 
the Theory of himself. 

SECT. V. There is, I think, no man that apprehends 

^thyl" ^^s ^w^ miseries less than my self, and no man 
that so neerly apprehends anothers. I could 
lose an arm without a tear, and with few groans, 
methinks, be quartered into pieces ; yet can I 
weep most seriously at a Play, and receive 
with true passion the counterfeit grief of those 
known and professed Impostures. It is a bar- 
barous part of inhumanity to add unto any 
afflicted parties misery, or indeavour to multiply 
in any man a passion whose single nature is al- 
ready above his patience. This was the greatest 

Job xbc affliction of Job, and those oblique expostula- 
tions of his Friends a deeper injury than the 
down-right blows of the Devil. It is not the 
tears of our own eyes only, but of our friends 
also, that do exhaust the current of our sorrows ; 
which, falling into many streams, nms more 
peaceably, and is contented with a narrower 
channel. It is an act within the power of 
charity, to translate a passion out of one breast 
into another, and to divide a sorrow almost out 
of it self; for an affliction, like a dimension, 
may be so divided, as, if not injlvisible, at least 
to become insensible. Now with my friend I 



RELIGIO MEDICI, 103 

desire not to share or participate, but to eiv PART II. 
gross, his sorrows ; that, by making them mine 
own, I may more easily discuss them ; for in 
mine own reason, and within my self, I can com- 
mand that which I cannot intreat without my ^^^ ^ r 
self, and wUViin tj^^ nVrl^ ^f ^nntViAr \ havc 

often thought those noble pairs and examples of 
friendship not so truly Histories of what had 
been, as fictions of what should be ; but I now 
perceive nothing in them but possibilities, nor 
any thing in the Heroick examples of Damon and 
Pythias, Achilles and Patroclus, which methinks 
upon some grounds I could not perform within 
the narrow compass of my self. That a man 
should lay down his life for his Friend, seems 
strange to vulgar affections, and such as confine 
themselves within that Worldly principle, Cha- See above, 
rity begins at home. For mine own part I could ^' '°^' 
never remember the relations that I held unto 
my self, nor the respect that I owe unto my own 
nature, in the cause of GOD, my Country, and 
my Friends. Next to these three, I do embrace 
my self. I confess I do not observe that order 
that the Schools ordain our affections, to love 
our Parents, Wives, Qiildren, and then our 
Friends ; for, excepting the injunctions of Reli- 
gion, I do not find in my self such a necessary 
and indissoluble Sympathy to all those of my 
blood. I hope I do not break the fifth Command- 
ment, if I conceive I may love my friend before 
the nearest of my blood, even those to whom I 
owe the principles of life. I never yet cast a 
true affection on a woman ; but I have loved my 



104 



RELIGIO MEDICI. 



— ^ SECT. VI. 

I? ) The mys- 
tery of true 
affection. 



.7' 



PART II. friend as I do virtue, my soul, my God. From 
hence me thinks I do conceive how GOD loves 
man, what happiness there is in the love of 
God. Omitting all other, there are three most 
mystical unions : i. two natures in one person ; 
2. three persons in one nature ; 3. one soul in 
two bodies ; for though indeed they be really 
divided, yet are they so united, as they seem 
but one, and make rather a duahty than two 
distinct souls. 

There are wonders in true affection: it is a 
body of £«/^d!' J, mysteries, and riddles ; wherein 
two so become one, as they both become two. 
ove my friend before my self, and yet methinks 
I do not love him enough : some few months 
hence my multiplied affection will make me be- 
lieve I have not loved him at all. When I am 
from him, I am dead till I be with him ; when I 
am with him, I am not satisfied, but would still 
be nearer him. United souls are not satisfied 
with imbraces, but desire to be truly each other ; 
which being impossible, their desires are infinite, 
and must proceed without a possibility of satis- 
faction. Another misery there is in affection, 
that whom we truly love like our own selves, we 
forget their looks, nor can our memory retain 
the Idea of their faces ; and it is no wonder, for 
they are our selves, and our affection makes their 
looks our own. This noble affection falls not 
on vulgar and common constitutions, but on 
such as are marked for virtue : he that can love 
his friend with this noble ardour, will in a com- 
petent degree affect alL Now, if we can bring 



RELIGIO MEDICI. 105 

our affections to look beyond the body, and cast part ll. 
an eye upon the soul, we have found out the true 
object, not only of friendship, but Charity ; and 
the greatest happiness that we can bequeath the 
soul, is that wherein we all do place our last 
felicity. Salvation ; which though it be not in 
our power to bestow, it is in our charity and 
pious invocations to desire, if not procure and 
further. I cannot contentedly frame a prayer 
for my self in particular, without a catalogue for 
my friends ; nor request a happiness, wherein 
my sociable disposition doth not desire the 
fellowship of my neighbour. I never hear the See above. 
Toll of a passing Bell, though in my mirth, with- p* '5- 
out my prayers and best wishes for the depart- 
ing spirit ; I cannot go to cure the body of my 
patient, but I forget my profession, and call 
unto God for his soul ; I cannot see one say his 
prayers, but, in stead of imitating him, I fall into 
a supplication for him, who perhaps is no more 
to me than a common nature : and if GOD hath 
vouchsafed an ear to my supplications, there 
are surely many happy that never saw me, and 
enjoy the blessing of mine unknown devotions. 
To pray for Enemies, that is, for their salvation, 
is no harsh precept, but the practice of our daily 
and ordinary devotions. I cannot believe the^ n^ - 
story of the Italian : our bad wishes and un- ■ ' 

charitable desires proceed no further than this < 
life ; it is the Devil, and the uncharitable votes of 
HeU, that desire our misery in the World to come. 

To do no injury, nor take none, was a prin- sect. vn. 
ciple, which to my former years and impatient 



io6 



RELIGIO MEDICI. 



the sweete; 
reven 




PART II. affections seemed to contain enough of Morality ; 

To forgive is but my more setled years and Christian con- 
stitution have fallen upon severer resolutions, 
can hold there is no such thing as injury; 
that, if there be, there is no such injury as re- 
venge, and no such revenge as the contempt of 
an injury; that to hate another, is to malign 
himself; that the truest way to love another, is 
to despise our selves. I were unjust unto mine 
own Conscience, if I should say I am at variance 
with any thing like my self. I find there are 
many pieces in this one fabrick of man ; this 
frame is raised upon a mass of Antipathies. I 
am one methinks, but as the World ; wherein 
notwithstanding there are a swarm of distinct 
essences, and in them another World of contra- 
rieties ; we carry private and domestick enemies 
within, publick and more hostile adversaries 

2 Cor. xii. 7. without. The Devil, that did but buffet St Paul, 
plays methinks at sharp with me. Let me be 
nothing, if within the compass of my self I do 
not find the battail of Lepanto, Passion against 
Reason, Reason against Faith, Faith against the 
Devil, and my Conscience against alL There is 
another man within me, that's angry with me, 
rebukes, commands, and dastards me. I have 
no Conscience of Marble to resist the hammer of 
more heavy offences ; nor yet so soft and waxen, 
as to take the impression of each single pecca- 
dillo or scape of infirmity. I am of a strange 
belief, that it is as easie to be forgiven some sins, 
as to commit some others. For my Original sin, 
I hold it to be washed away in my Baptism : for 



See above, 
P 34- 



RELIGIO MEDICL 107 

my actual transgressions, I compute and reckon PART ll. 
with God but from my last repentance, Sacra- 
ment, or general absolution ; and therefore am 
not terrified with the sins or madness of my 
youth. I thank the goodness of God, I have no 
sins that want a name ; I am not singular in 
offences ; my transgressions are Epidemical, 
and from the common breath of our corruption. 
For there are certain tempers of body, which, 
matchtwith an humorous depravity of mind, do 
hatch and produce vitiosities, whose newness 
and monstrosity of nature admits no name : this 
was the temper of that Lecher that fell in love 
with a Statua, and the constitution of Nero in 
his Spintrian recreations. For the Heavens are 
not only fruitful in new and unheard-of stars, 
the Earth in plants and animals, but mens minds 
also in villany and vices. Now the dulness of 
my reason, and the vulgarity of my disposition, 
never prompted my invention, nor solicited my . . , 

affection unto any of these ; yet even those com- 
mon and.quotidian infinnitiea that so necessarily 
'attend me/anS^o seem to be my very nature, 
have so dejected me, so broken the estimation 
that I should have otherwise of my self, that I 
repute my self the most abjectest piece of mor- 
tality. Divines prescribe a fit of sorrow to re- 
pentance : there goes indignation, anger, sorrow, 
hatred, into mine ; passions of a contrary nature, 
which neither seem to sute with this action, nor 
my proper constitution. It is no breach of 
chsfiity to our selves, to be at variance with our 
Vices, nor to abhor that part of us which is 



io8 RELIGIO MEDICI. 

PART II. an enemy to the ground of charity, our GOD ; 
wherein we do but imitate our great selves, the 
world, whose divided Antipathies and contrary 
faces do yet carry a charitable regard unto the 
whole, by their particular discords preserving 
the common harmony, and keeping in fetters 
those powers, whose rebellions, once Masters, 
might be the mine of alL 
SECT. VIII. I thank GOD, amongst those millions of Vices 
1 conceu ^ ^"^ ^ ^^ inherit and hold from Adam, I have escaped 
one, and that a mortal enemy to Charity, the first 
and father-sin, not onely of man, but of the devil, 
Pride : a vice whose name is comprehended in 
a Monosyllable, but in its nature not circum- 
scribed with a World. I have escaped it in a 
condition that can hardly avoid it. Those petty 
acquisitions and reputed perfections that advance 
and elevate the conceits of other men, add no 
feathers unto mine. I have seen a Grammarian 
towr and plume himself over a single line in 
Horace, and shew more pride in the construction 
of one Ode, than the Author in the composure of 
the whole book. For my own part, besides the 
Jargon and Patois of several Provinces, I under- 
stand no less than six Languages ; yet I protest 
I have no higher conceit of my self, than had our 
Fathers before the confusion of Babel, when there 
was but one Language in the World, and none to 
boast himself either Linguist or Critick. I have 
not onely seen several Countries, beheld the 
nature of their Climes, the Chorography of their 
Provinces, Topography of their Cities, but under- 
stood their several Laws, Customs, and Policies ; 



) 



RELIGIO MEDICI, 109 

yet cannot all this perswade the dulness of my PART II. 
spirit unto such an opinion of my self, as I 
behold in nimbler and conceited heads, that 
never looked a degree beyond their Nests. I 
know the names, and somewhat more, of all the 
constellations in my Horizon ; yet I have seen 
a prating Mariner, that could onely name the 
pointers and the North Star, out-talk me, and 
conceit himself a whole Sphere above me. I 
know most of the Plants of my Countrey, and 
of those about me ; yet methinks I do not know 
so many as when I did but know a hundred, % 

and had scarcely ever Simpled further than 
Cheap-side. For, indeed, heads of capacity, and 
such as are not full with a handful or easie 
measure of knowledge, think they know nothing 
tin they know all ; which being impossible, they 
fall upon the opinion of Socrates, and only know See above, 
they know not any thing. I cannot think that P" ^^' 
Homer pin'd away upon the riddle of the fisher- 
men ; or that Aristotle, who understood the un- 
certainty of knowledge, and confessed so often 
the reason of man too weak for the works of 
nature, did ever drown himself upon the flux 
and reflux of Euripus. I We do but learn to-day 
what our better advanced judgements will un- 
teach to morrow ; | and Aristotle doth but in- 
struct us, as Plato did him ; that is, to confute 
himself. I have run through all sorts, yet find : • 

no rest in any : though our first studies and 
junior endeavours may $tyle us Peripateticks^ 
Stoicks, or Academicks ; yet I perceive the wisest 
heads prove, at last, almost all Scepticks, wid 



no 



RELIGIO MEDICL 



Eccles. 
vii. 23. 



PART II. Stand like Janus in the field of knowledge. I 
have therefore one common and authentick Phi- 
losophy I learned in the Schools, whereby I 
discourse and satisfy the reason of other nienj 
another more reserved, and_ drawn from expe- 
rience/whereby T content mine own. Solomon, 
thai coriiplainedor Ignorance in the height of 
knowledge, hath not only humbled my conceits, 
but discouraged my endeavours. There is yet 
another conceit that hath sometimes made me 
shut my books, which tells me it is a vanity to 
waste our days in the blind pursuit of knowledge; 
it is but attending a little longer, and we shall 
enjoy that by instinct and infusion, which we 
endeavour at here by labour and inquisition. 
It is better to sit down in a modest ignorance, 
and rest contented with the natural blessing ot 
our own reasons, than buy the uncertain know- 
ledge of this life with sweat and vexation, which 
Death gives every ioolgratis, and is an accessary 
of our glorification. 

I was never yet once, and commend their 
resolutions who never marry twice : not that I 
disallow of second marriage ; as neither, in all 
cases, of Polygamy, which, considering some 
times, and the unequal number of both sexes, 
may be also necessary. The whole World w as 
m ade for nytiii but the twelfth part ot^ m an 
i qr wom an ;/ Jvtan is the whole Woria, ana the 
Ireath flf "UOD ; Woman the Rib and crooked 
piece of man. I could be content that we might 
procreate like trees, without conjunction, or that 
there were any way to perpetuate the World 



SECT. IX. 

Of mar- 
riage and 
harmony. 



RELIGIO MEDICL 1 1 1 

without this trivial and vulgar way of union : PART II. 
it is the foolishest act a wise man commits in 
all his life ; nor is there any thing that will more 
deject his cooPd imagination, when he shall 
consider what an odd and unworthy piece of 
folly he hath committed. I speak not in pre- 
judice, nor am averse from that sweet Sex, but 
naturally amorous of all that is besiutiful. I can 
look a whole day with delight upon a handsome 
Picture, though it be but of an Horse. It is my 
temper, and I like it the better, to affect all 
harmony ; and sure there is musick even in the 
beauty, and the silent note which Cupid strikes, 
far sweeter than the sound of an instrument. 
f nr there is a musjck where ever th ere is a har - 
mony^ order, or js roportion : and thus far we may 
maintain the music of the Sphears ; for those 
well-ordered motions, and regular paces, though 
they give no sound unto the ear, yet to the 
understanding they strike a note most full of 
harmony. Whosoever is harmonically com- 
posed delights in harmony ; which makes me 
much distrust the symmetry of those heads 
which declaim against all Church-Musick. For . 
my self, not only from my obedience, but my i\ K 

particular Genius, I do embrace it : fpr even that , ~-* * 
vulgar and Tavern-Musick, which makes one 
man merry, another mad, strikes in me a deep '^ 

fit of devotion, and a profound contemplation of 
the First Composer. There is something in it of 
Divinity more than the ear discovers : it is an Hi- 
eroglyphical and shadowed lesson of the whole 
World, and creatures of GOD ; such a melody to the 



\ 






1 1 2 RELIGIO MEDICI. 

PART II. ear, as the whole World, well understood, would 
afford the understanding. In brief, it is a sensible 
fit of that harmony which intellectually sounds in 
pjutd. c. 36. the ears of God. I will not say, with Plato, the 
soul is an harmony, but harmonical, and hath its 
nearest sympathy unto Musick : thus some, whose 
temper of body agrees, and humours the con- 
stitution of their souls, are bom Poets, though 
indeed all are naturally inclined unto Rhythme. 
Annai i. 1. This made Tacitus, in the very first line of his 
Story, fall upon a verse ; and Cicero, the worst 
ProArchi& of Poets, but declaiming for a Poet, faUs in the 
piKta. y^^ £j.g^ sentence upon a perfect Hexameter. 

Our Physi- I feel not in me those sordid and unchristian 
th^general ^^^ires of my profession ; I do not secretly im- 
cause of plore and wish for Plagues, rejoyce at Famines, 
humanity at ^evolve Ephemcrides and Almanacks in expecta- 
tion of malignant Aspects, fatal Conjunctions, 
and Eclipses. I rejoyce not at unwholesome 
Springs, nor unseasonable Winters : my Prayer 
goes with the Husbandman's; I desire every 
thing in its proper season, that neither men nor 
the times be put out of temper. Let me be sick 
my self, if sometimes the malady of my patient 
be not a disease unto me. I desire rather to 
cure his infirmities than my own necessities. 
Where I do him no good, methinks it is scarce 
honest gain ; though I confess 'tis but the 
worthy salary of our well-intended endeavours. 
I am not only ashamed, but heartily sorry, that, 
besides death, there are diseases incurable : yet 
not for my own sake, or that they be beyond 
my Art, but for the general cause and sake of 



,,^v^'-* 



RELIGIO MEDICL 113 

humanity, whose commdn cause I apprehend as part ll. 
mine own. And to speak more generally, those 
three Noble Professions which all civil Common- 
wealths do honour, are raised upon the fall of 
Adam, and are not any way exempt from their 
infirmities ; there are not only diseases incura- 
ble in Physick, but cases indissolvable in Laws, 
Vices incorrigible in Divinity. If General Coun- 
cils may err, I do not see why particular Courts 
should be infallible : their perfectest rules are 
raised upon the erroneous reasons of* Man, and I 

the Laws of one do but condemn the rules of •''^"'* 
another; as Aristotle oft-times the opinions of • ' 

his Predecessours, because, though agreeable v'^ 

to reason, yet were not consonant to his own 
rules, and the Logick of his proper Principles. 
Again, (to speak nothing of the Sin against the St. Matth. 
Holy Ghost, whose cure not onely, but whose ^" ^^' 
nature is unknown,) I can cure the Gout or 
Stone in some, sooner than Divinity, Pride or 
Avarice in others. I can cure Vices by Physick 
when they remain incurable by Divinity, and 
shall obey my Pills when they contemn their 
precepts. I boast nothing, but plainly say, we 
all labour against our own cure ; for death is 
the cure of all diseases. There is no Catholicon 
or universal remedy I know, but this ; which, 
though nauseous to queasie stomachs, yet to 
prepared appetites is Nectar, and a pleasant 
potion of immortality. 

• For my Conversation, it is like the Sun*s, with sect. x. ^.^ q 
afl men, and with a friendly aspect to good and ciamthiSh ^ 
bad. Methinks there is no man bad, and the "^ "»«*» *<> 

I 



IH 



RELIGIO MEDICI. 



PART II. 

bad but that 
there is good 
in him, — 



See above, 

p. lOO. 



See below, 
p. 178. 



and feareth 
his own con- 
niption more 
than conta- 
gion from 
others. 

See p. 81. 



Cicero, Dr 
Offic. iii. I. 



worstjs^t ; that is, while they are kept within 
the wdp of those qualities wherein they are 
good : there is no man's mind of such discor^ 
dant and jarring a temper, to which a timable 
disposition may not strike a harmony. Magna 
virtuteSy nee minora vitia; it is the posie of 
the best natures, and may be inverted on the 
worst ; there are in the most depraved and ve- 
nemous dispositions, certain pieces that remain 
untoucht, which by an Antiperistasis become 
more excellent, or by the excellency of their an- 
tipathies are able to preserve themselves from 
the contagion of their enemy vices, and persist 
intire beyond the general corruption. For it is 
also thus in nature : the greatest Balsomes do 
lie enveloped in the bodies of most powerful 
Corrosives. I say, moreover, and I ground upon 
experience, that poisons contain within them- 
selves their own Antidote, and that which pre- 
serves them from the venome of themselves, with- 
out which they were not deleterious to others 
onely, but to themselves also. But it is the cor- 
ruption that I fear within me, not the contagion 
of commerce without me. *Tis that unruly regi- 
ment within me, that will destroy me ; 'tis I that 
do infect my self ; the man without a Navel yet 
lives in me ; I feel that original canker corrode 
and devour me ; and therefore Defenda me Dios 
de mey " Lord deliver me from my self," is a part 
of my Letany, and the first voice of my retired 
imaginations. There is no man alone, because 
every man is a Microcosm, and carries the whole 
World about him. Nunquam minus soius quam 



/r^ f^'^ «^ "^ ff^jH-vA. 



RELIGIO MEDICI. 115 

cum solus y though it be the Apothegme of a part ii. 
wise man, is yet true in the mouth of a fooL P 

Indeed, though in a WUderness, a man is never See above, 
alone, not only because he is with himself and ^* *°* 
his own thoughts, but because be is with the 
Devil, who ever consorts with our solitude, and 
is that unruly rebel that musters up those dis- 
ordered motions which accompany our seques- 
tred imaginations. And to speak more narrowly, 
there is no such thing as solitude, nor any thing 
that can be said to be alone and by itself, but 
God, ^ho is His own circle, a nd can subsist by 
Himself; all others, besiaes their dissimilary and 
Heterogeneous parts, which in a manner multiply 
their natures, cannot subsist without the con- 
course of God, and the society of that hand 
which doth uphold their natures. In brief, there 
can be nothing truly alone and by it self, which 
is not truly one; and such is only GOD : all 
others do transcend an unity, and so by conse- 
quence are many. r 
Now for my life, it is a miracle of thirty years, ^^^'^- '^'•' ^ 
which to relate, were not a History, but a piece consinf* * 
of Poetry, and would sound to conmion ears like miracle, 
a Fable. For the World, I coimt it not an Inn, 
but an Hospital ; and a place not to live, but to , 
dye in. The world that I regard femy Sjdfxjt is 
the Microcosm of my owii frame that I cast mine ' ' 
eye onTToTthe oth^r^ I use it but like my Globe, ^ 
and turn it round sometimes for my recreation. 
JVIen that look upon my outside, perusing only my 
condition and Fortunes, do err in my Altitude ; 
for I am above Atlas his shoulders. The earth 

I 2 



« 



1 1 6 RELIGIO MEDICI, 

PART II. is a point not ohly in respect of the Heavens 
above us, but of that heavenly and celestial part 
within us:' that mass of Flesh that circum- 
scribes me, limits not my mind : that surface 
that tells the Heavens it hath an end, cannot 
persuade mfe I have any: I take my circle to 
) be dbove three hundred arid sixty ; though the 

number of the Ark do measure my body, it com- 
prehendeth not my mind : whilst I study to find 
how I am a Microcosm, or little World, I find 
my self something more than the great There 
is surely a piece of Divinity in us, something that 
wais before the .5^ements, and owes no homage 
unto the Sun. Lf^ature tells me I am the Image 

Gen i. 27. of God, as well as Scripture : he thiat'under- 
stands not thus much, hath not his introduction 
or first lesson, and is yet to begin the Alphabet 
of mahrj Let me not injure the felicityof others, 
if 1 say I am as happy as any i^WSStcalumy 
fiat voluntas Tua^ salveth all ; so that' whatsoever 
happens, it is but what our daily prayers desire. 
In brief, I am content ; and what should Provi- 
dence add more? Surely this is it we call 
Happiness, and this do I enjoy; with this I 
am happy in a dream, and as content to enjoy 
a happiness in a fancy, as others in a more 
apparent truth and realty. There is surely a 

Of dreams, neerer apprehension of any thing that delights 
us in our dreams, than in our waked sensesi : 
without this I were unhappy ; for my awaked 
judgment discontents me, ever whispering unto 
me, that I am from my friend ; but my friendly 
dreams in the night requite me, and make me 



RELIGIO MEDICI. .117 

think I am within his arms. I thank Gop for PART II. 
my happy dreams, ^s I do for ipy good rest ; for 
there is a satisfaction in them unto reasonable 
desires, and such as can be content with a fit 
of happiness : and surely it is not a melancholy 
conceit to think we are all asleep in this AVprl^, 
and that the conceits of this life are as ;neer 
dreams to those of the next ; .a? the Phantasms 
of the night, to the conceits of the day. . Thpr« 
is an equal delusion in both, aiid the Qoe doth 
but seem to, be the embleme or picture of the 
other : we are somewhat more than our selye,§,iji 
our sleeps, and the slumber of the body §.eejns 
to be but the waking of the ^spul, It is the 
ligatiQIi of sense, but the, liberty of reason ; ■^^*'^f'V' 
and our waking conceptions do not loatch H «<|'-*^*i 
the Fancies of our sleeps.. At my Nativity my 
Ascendant was the watery sign of Scorpius ; I 
was born in the Planetary hour of Satura, and 
I think I have a piece of that Leaden Planet in 
me. I am no way facetious, nor disposed for 
the mirth and galliardize of company ; yet in 
one dream I can compose, a whole Comedy, 
behold the action, apprehend the jests, and 
laugh my self awake at the conceits thereof. 
Were my memory as faithful as my reason* is 
then fruitful, I would never study but in, my 
dreams; and this time also. would I chuse for 
my devotions : but our grosser memories have 
then so little hold of our abstracted under- 
standings, that they forget the story, and, can 
only relate to our awaked souls, a confused and 
broken tale of that that hath passed. Aristotle, 



ii8 



RELIC TO MEDICI. 



PART II. who hath written a singular Tract Of Sleepy hath 
not, methinks, throughly defined it; nor yet 
^Gale n, though he seem to have corrected it; for 
those Noctambuloes and night-walkers, though 
in their sleep, do yet injoy the action of their 
senses. We must therefore say that there is 
something in us that is not in the jurisdiction of 
Morpheus ; and that those abstracted and ec- 
statick souls do walk about in their own corps, 
as spirits with the bodies they assume, wherein 
they seem to hear, see, and feel, though indeed 
the Organs are destitute of sense, and their 
natures of those faculties that should inform 
them. Thus it is observed, that men sometimes, 
upon the hour of their departure, do speak and 
reason above themselves; for then the soul, 
beginning to be freed from the ligaments of the 
body, begins to reason like her self, and tp dis- 
course in a strain above mortality. 

We term sleep a death ; and yet it is waking 
that kills us, and destroys those spirits that are 
the house of life. *Tis indeed a part of life that 
best expresseth death ; for every man truely 
lives, so long as he acts his nature, or some way 
makes good the faculties of himself. Themis- 
tocles, therefore, that slew his Soldier in his 
sleep, was a merciful Executioner : *tis a kind 
of punishment the mildness of no laws hath 
invented : I wonder the fancy of Lucan and 
Seneca did not discover it. It is that death by 

1 Cor. XV 3. which we may be literally said to dye daily ; a 
death which Adam dyed before his mortality ; a 
death whereby we live a middle and moderating 



SBCT. XII. 

Of sleep. 



RELIGIO MEDICI, 119 

point between life and death : in fine, so like PART 11. 
death, I dare not trust it without my prayers, 
and an half adieu unto the World, and take my ^ 
farewel in a Colloquy with God. 

' ' " /'^ 

The night b come, like to the day, ''•■"■ 

Depart not Thou, great God, away. 
Let not my sins, black as the night. 
Eclipse the lustre of Thy light : 
i Keep still in my Horizon ; for to me 
xQie Sun makes not the day, but Thee. 
Thou, Whose nature cannot sleep. 
On my temples Gentry keep ; 
Guard me 'gainst those watchful foes. 
Whose eyes are open while mine close. 
I^C no dreams my head infest, 
But such as Jacob's temples blest. 
While I do rest, my Soul advance ; 
Make my sleep a holy trance ; 
That I may, my rest being wrought, 
Awake into some holy thought ; 

And with as active vigour run ' i 

My course, as doth the nimble Sun. • : . ■ ■ 

Sleep is a death ; O make me try, 'i. r >■"''' ' \ . , ^ '' 

By sleeping, what it is to die ; 

And as gently lay my head ; 

On my grave, as now my bed. 
Howere I rest, great God, let me 
Awake again at last with Thee ; 
And thus assur'd, behold I lie 
Securely, or to awake or die. 
These are my drowsie days ; in Tain 
I do now wake to sleep again : 
O come that hour, when I shall never 
Sleep again, but wake for ever. 

This is the Dormativel take to bedward; I need 
no other Laudanum than this to make me sleep ; 
after which I close mine eyes in security, con- 
tent to take my leave of the Sun, and sleep unto 
the Resurrection. 



I20 



RELIGIO MEDICI. 



'ij 






Avarlf;c u 
ruliculou» 



FART lU The method I should use in disthbutiTe Jus- 
iicCf I often observe in commutative ; and keep 
a Geometrical proportion in both, whereby be- 
coming equable to others, I becoine unjust to 
my self, and supererogate in that common prin- 
ciple, L>o unto others as thou wouldst be done 
unto thy self. I was not born imto riches, neither 
is it, I think, my Star to be wealthy ; or, if it 
were, the freedom of niy mind, and frankness of 
my disposition, were able to contradi<;t and cross 
my fates : for to me, avarice seems not so much 
a vice, as a deplorable piece of madness ; to con- 
ceive ourselves pipkins, or be perswaded that 
we are dead, is not so ridiculous, nor so many 
degrees beyond the power of Hellebore, as this. 
The opinions of Theory, and positions of men, 
are not so void of reason as their practised con- 
clusions. Some have held that Snow is black, 
that the earth moves, that the Soul is air, fire, 
water ; but all this is Philosophy, and there is 
no delirium, if we do but speculate the folly 
and indisputable dotage of avarice to that sub- 
terraneous Idol, and God of the Earth. I do 
confess I am an Atheist ; I cannot perswade my- 
self to honour that the World adores ; whatso- 
ever virtue its prepared substance may have 
within my body, it hath no influence nor opera- 
tion without. I would not entertain a base de- 
sign, or an action that should call me villain, 
for the Indies ; and for this only do I love and 
honour my own soul, and have methinks two 
arms too few to embrace myself. Aristotle is 
too severe, that will not allow us to be truely 







RELIGIO MEDICL .121 

liberal without wealth, and the bountiful Ijiand part II. 
of Fortune. If this be true, I must confess I am Poor men 
charitable only in my liberal intentions, and "^^ ^® ^^^' 
bountiful well-wishes ; but if the example of § l k 
the Mite be not only an act of wonder, but an 1—4. 
example of the noblest Charity, surely poor men and even 
may also build Hospitals, and the rich alone have "*"°»fi"n'- 
not erected Cathedrals. I have a private niet|iod See below, 
which others observe not ; I take the opportunity ^* ^^'^' 
of my self to do good ; I borrow occasion of 
Charity from mine own necessities, and supply the 
wants of others, when I am in most need my self : 
for it is an honest stratagem to take advantage of 
our selves, and so to husband the, acts of vertue, 
that, where they are defective in one circum- 
stance, they may repay their want and multiply 
their goodness in another. I have not Peru in 
my desires, but a competence, and ability to 
perform those good works to which He hath 
inclined my nature. He is rich, who hath 
enough to be charitable ; and it is hard to be so 
poor, that a noble mind may not find a way to this 
piece of |[oodness. He that giveth to the poor, Prov.xix.17. 
lendeth to the LORD : there is more Rhetorick 
in that one sentence, than in a Library of Ser- 
mons; and indeed, if those Sentences were 
understood by the Reader, with the same Em- 
phasis as they are delivered by the Author, we 
needed not those Volumes of instructions, but 
might be honest by an Epitome. Upon this 
motive only I cannot behold a Beggar without 
relieving his Necessities with my Purse, or his 
Soul with my Prayers ; these scenical and acci- 



122 RELIGIO MEDICI. 

PART II. dental differences between us, cannot make me 
forget that common and untoucht part of us 
both ; there is under these Centoes and miserable 
outsides, these mutilate and semi-bodies, a soul 
of the same alloy with our own, whose Genealogy 
is God as well as ours, and in as fair a way to 
Salvation as our selves. Statists that labour to 
contrive a Common-wealth without poverty, take 
away the object of charity, not understanding 
only the Common-wealth of a Christian, but for- 
getting the prophecie of Christ. 

Now, there is another part of charity, which 



St. Matth. 
xxvi. II. 



SECT. XIV. 



God to be is the Basis and Pillar of this, and that is the 
own sake, '^ love of GOD, for Whom we love our neighbour ; 

nefghb^ur ^^^ *^'^ ^ *^*"^ charity, to love God for Himself, 
for Gou's. and our neighbour for GOD. All that is truly 
amiable is GoD, or as it were a divided piece of 
Him, that retains a reflex or shadow of Himself. 
Nor is it strange that we should place affection 
on that which is invisible : all that we truly love 
is thus ; what we adore under affection of our 
senses, deserves not the honour of so pure a 
title. Thus we adore Virtue, though to the eyes 
of sense she be invisible : thus that part of our 
noble friends that we love, is not that part that 
we imbrace, but that insensible part that our 
arms cannot embrace. GOD, being all goodness, 
can love nothing but Himself ; He loves us but 
for that part which is as it were Himself, and the 
traduction of His Holy Spirit. Let us call to 
assize the loves of our parents, the affection of 
our wives and children, and they are all dumb 
shows and dreams, without reality, truth, or con- 



^ 






RELIGIO MEDICI. 

stancy. For first there is a strong bond of affec- 
tion between us and our Parents ; yet how easily 
dissolved ! We betake our selves to a woman, 
forget our mother in a wife, and the womb that 
bare us, in that that shall bear our Image. This 
woman blessing us with children, our affection 
leaves the level it held before, and sinks from 
our bed unto our issue and picture of Posterity, 
where affection holds no steady mansion. They, 
growing up in years, desire out ends ; or applying 
themselves to a woman, take a lawful way to 
love another better than our selves. Thus I per- 
ceive a man may be buried alive, and behold his 
grave in his own issue. 

I conclude therefore, and say, there is no 
happiness under (or, as Copernicus will have it, 
above) the Sun, nor any Crambe in that repeated 
verity and burthen of all the wisdom of Solo- 
mon, A II is vanity and vexation of Spirit, There 
is no felicity in that the World adores. Aristotle, 
whilst he labours to refute the Idea's of PlaUv 
falls upon one himself ; for his summum bonum 
is a Chimaera, and there is no such thing as his 
Felicity. That wherein GOD Himself is happy, 
the holy Angels are happy, in whose defect the 
Devils are unhappy, that dare I call happiness : 
whatsoever conduceth unto this, may with an 
easy Metaphor deserve that name ; whatsoever 
else the World terms Happiness, is to me a story 
out of Pliny, a tale of Boccace or Malizspini, 
an apparition, or neat delusion, wherein there 
is no more of Happiness than the name. Bless 
me in this life with but peace of my Con- 



123 



PART n. 



SECT. XV. 

Our Physi- 
cian con- 
cludeth that 
there is no 
happiness 
but m Got). 
£ccl. ii. 26. 



^1. 



124 RELIGIO MEDICL 

PART II. science, command of my affections,, the love 
of. Thy self and n^y dearest .frien4s, and I 
shall be happy enough ^o pity Caesar. , These 
are, Lord, the . fumble desires of. my most 
reasonable ambition, and all. I dare call happi- 
ness on e^rth; wherein I set no rule or .. 
limit to Thy Hand or Proyid,enge. . 
. Dispose of me according to 
the wisdom of Thy plea- 
sure : 'Thy will be 
. done, though in , . . 
my own un- , 
doing. 



FINIS. 

■ . X 



A 



LETTER 



TO A 



FRIEND, 

Upon occafion of the 

DEATH 

OF HIS 

Intimate Friend- 



By the Learned 
Sir THOMAS BROWN, Knight, 

Doctor of Phyfick, late of Norwich, 



L O ND O N: 

Printed for Charles Brome at the Gun^ th^^est-End 
of S. Paul*s Church-yardCl690. 

/ 6 ^' :: 



LETTER TO A FRIEND, 

GIVE me leave to wonder that News of this sect. i. 
nature should have such heavy Wings, that 
you should hear so little concerning your dearest 
Friend, and that I must make that unwilling 
Repetition to tell you, 

Adportam rigidos calces extendit^ Persius, 

Sat. 1. X05. 

that he is Dead and Buried, and by this time no 
Puny among the mighty Nations of the Dead ; 
for tho he left this World not very many days 
past, yet every hour you know largely addeth 
unto that dark Society ; and considering JhjB. 

jnr<>QQant3f nrtali'ty nf ManTf ir^ j^ynii cannOt COn- 

ceive there dieth in the whole Earth so few as 
a thousand an hour. 

Altho at this distance you had no early sect. n. 
Account or Particular of his Death, yet your 
Affection may cease to wonder that you had not 
some secret Sense or Intimation thereof by 
Dreams, thoughtful Whisperings, Mercurisms, 
Airy Nuncio's, or sympathetica! Insinuations, 



128 LETTER TO A FRIEND. 

which many seem to have had at the Death of 
their dearest Friends ; for since we find in that 
famous Story, that Spirits themselves were fain 
to tell their Fellows at a distance that the great 
Antonio was dead, we have a sufficient Excuse 
for oUr Ignorance in such Particulars, and must 
rest content with the common Road and Appian 
Way of Knowledge by Information. Tho the 
uncertainty of the End of this World hath con- 
founded all Humane Predictions, yet they who 
St. Matth. shall live to see the Sun and Moon darkned, 
xxiv. 29. and the Stars to fall from Heaven, will hardly 
be deceived in the Advent of the last Day ; and 
therefore strange it is, that the common Fallacy 
of consumptive Persons, who feel not themselves 
dying, and therefore still hope to live, should 
also reach their Friends in perfect Health 
and Judgment — that you should be so little 
acquainted with Plautus's sick Complexion, or 
that almost an Hippocratical Face should not 
alarum you to higher fears, or rather despair 
of his Continuation in such an emaciated State, 
wherein medical Predictions fail not, as some- 
times in acute Diseases, and wherein 'tis as 
dangerous to be sentenced by a Physician as 
a Judge. 
sttCT. in. Upon my first Visit I was bold to tell them 
who had not let fall all hopes of his Recovery, 
That in my sad Opinion he was not like to be- 
ho^ a Grashopper, much less to pluck andther 
Fig; and in no long tinieaftpr, seemed to dis- 
cover that odd mortal Symptom in hini not 
mentioned by Hippocrates, that is, to lose his 



LETTER TO A FRIEND, 129 

own Face, and look like some of his near 
Relations ; for he maintained not his proper 
Countenance, but l^okedlike his Uncle, the Lines 
of whose Face lay deep and invisible in his 
healthful Visage before : for as from our begin- 
ning we run thrcyigh variety of Looks, before we 
come to consistent and settled Faces j so before 
our End, by sick and languishing Alterations, 
we put on new Visages ; and in our Retreat to «, ) ' ^(s-^ * ^ 
Earth, may fall upon such Looks, which, from ; ' 
community of seminal Originals, were before 
latent in us. 

He was fruitlesly put in hope of advantage sect. iv. 
by change of Air, and imbibing the pure Aerial 
Nitre of these Parts ; and therefore, being so far 
spent, he quickly found Sardinia in Tivoh, and 
the most healthful Air of little effect, wjiere 
Death had set her Broad Arrow; for he lived 
not unto the mid dle of May, a nd confirmed the 
Observation CTHippocrates ot that mortal time Epid. vi. 7, 
of the Year when the Leaves of the Fig-tree |j^ utSI.^'' 
resemble a DaVs Claw. He is happily seated 
who lives in Places whose Air, Earth, and 
Water, promote not the Infirmities of his weaker 
Parts, or is early removed into Regions that 
correct them. He that is tabidly inclined were 
unwise to pass his days in Portqgal, Cholical 
Persons will find little Comfort in Austria or 
Vienna, He that is Weak-legg'd must not be 
in Love with Rome, nor an infirm Head with 
Venice or Paris. Death hath not only parti- 
cular Stars in Heaven, but malevolent Places 
on Earth, which single out our Infinniti^^ and 

K 



I30 



LETTER TO A FRIEND. 



Bellonius 
dt Avibtis. 

SECT. V. 



Strike at our weaker Parts ; in which Concert 
passager and migrant Birds have the grea 
Advantages ; who are naturally constituted fc 
distant Habitations, whom no Seas nor Place 
limit, but in their appointed Seasons will vis 
us from Greenland and Mount Atlas, and a 
some think, even from the Antipodes. 

Tho we could not have his Life, yet we misse 
not our desires in his soft Departure, whic 
was scarce an Expiration; and his End n( 
unlike his Beginning, when the saHent Poii 
scarce affords a sensible motion ; and his D< 
parture so like unto Sleep, that he scarce neede 
the civil Ceremony of closing his Eyes ; contrai 
unto the common way, wherein Death draws u] 
Sleep lets fall the Eye-lids. With what stri 
and pains we came into the World we kno 
not ; but 'tis commonly no easie matter to g< 
out of it : yet, if it could be made out that sue 
who have easie Nativities have commonly hai 
Deaths, and contrarily, his Departure was s 
easie, that we might justly suspect his Birt 
was of another nature, and that some Juno & 
cross-legg'd at his Nativity. 

Besides his soft Death, the incurable sta 
of his Disease might somewhat extenuate yoi 
Sorrow, who know that Monsters but seldo 
happen. Miracles more rarely, m Physick. A 
gelus Victorius gives a serious Account of 
38 1, cd. 1640. Consumptive, Hectical, Pthysical Woman, wl 
was suddenly cured by the Intercession of Ign 
tins. We read not of any in Scripture who 
this case applied unto our Saviour, tho son 



See bel -w, 

p. 199. 



SFCT. VI. 



MfHic. Con 
suit. \ 83, p. 



LETTER TO A FRIEND. x^ 

'may be contained in that large Expresston, 
that He went about Galilee^ healing all manner St. Matth. 
of Sickness and all manner of Diseases, Amu- *^' *^* 
lets. Spells, Sigils, and Incantations, practised 
in other Diseases, are seldom pretended in 
this ; and we find no Sigil in the Arckidaxis of 
Paracelsus to cure an extreme Consumption or 
Marasmus, which, if other Diseases fail, will put 
a period unto long Livers, and at laot make 
dust of all. And therefore the Sloicks could 
not but think that the firy Prind]^ would wear 
out all the rest, and at last make an end of the 
world; which notwithstanding, without .such a 
lingring period, the Creator may effect at Hb 
Pleasure : and to make an end cf all things cm 
Earth, and our Planetical System of the Wotld, 
He need but put out the Sun. 

I was not so curious to entitle the Stars ui^ sect. vii. 
any concern of his Death, yet could not but 
take notice that he died when the Mooa was 
in motion from the MericUan, at which time an 
old Italian long ago would persuade me that 
the g^atest part of Men died : but heireiB I con- 
fess I could never satisfie my Curiosity, altho 
from the time of Tides in Places upon or near 
the Sea there may be considerable Dedacddiis, 
and Pliny hath an odd and remarkable Passage ffitt. Nat 
concerning the Death of Men and Animals ^ '^^'^^'s^ 
upon the Recess or Ebb of the Sea. Hoiwever, 
certain it is he died in the dead and deep part 
of the Night, when Nox might be most iqpfire- 
hensibly said to be the Daughter of Omv, the ffe^^g^ 
Mother of Sleep and DetM^ accprdii^ to old aia, 758. 

K 2 



132 ZETTER TO A FRIEND. 

Genealogy; and so went out of this World 
about that hour when our blessed Saviour en- 
tred it, and about what time many conceive 
He will return again unto it Cardan hath a 
peculiar and no hard Observation from a Man's 
Hand, to know whether he was bom in the day 
or night, which I confess holdeth in my own ; 
and Scaliger to that purpose hath another from 
the tip of the Ear. Most Men are begotten in the 
Night, most Animals in the Day ; but whether 
more Persons have been bom in the Night or 
the Day, were a Curiosity undecidable ; tho 
more have perished by violent Deaths in the 
Day, yet in natural Dissolutions both Times may 
hold an IndifTerency, at least but contingent 
Inequality. The whole course of Time runs out 
in the Nativity and Death of Things; which 
whether they happen by Succession or Coin- 
cidence, are best computed by the natural, not 
artificial. Day. 
SECT. vni. That Charles the Fifth was Crowned upon the 
day of his Nativity, it being in his own power so 
to order it, makes no singular Animadversion ; 
but that he should also take King Francis Pri- 
soner upon that day, was an unexpected Coin- 
cidence, which made the same remarkable. 
Antipater, who had an Anniversary Fever every 
Year upon his Birth-day, needed no Astrological 
Revolution to know what day he should dye on. 
When the fixed Stars have made a Revolution 
unto the points from whence they first set out, 
some of the Ancients thought the World would 
have an end; which was a kind of dying upon 



LETTER TO A FRIEND. 133 

the day of its Nativity. Now the Disease pre- 
vailing and swiftly advancing about the time of 
his Nativity, some were of Opinion,that he would 
leave the World on the day he entred into it : 
but this being a lingring Disease, and creep- 
ing softly on, nothing critical was found or ex- 
pected, and he died not before fifteen d^S after. 
Nothing is more common with Infants than to 
dye on the day of their Nativity, to behold the 
worldly Hours and but the Fractions thereof; 
and even to perish before their Nativity in the 
hidden World of the Womb, and before their 
good Angel is conceived to undertake them, 
/^But in Persons who out-live many Years, and 

when there are no less than three hundred ^ ^-1. 

sixty-five days to determine their Lives in every ^ . 

Year,— that the first day should make the last, ^, 
that the Tail of the Snake should return into its ^ * ' o' 
Mouth precisely at that time, and they should ^ ^ v 
wind up upon the day of their Nativity, is 
indeed a remarkable Coincidence, which tho 
Astrology hath taken witty pains to salve, yet 
hath it been very wary in making Predictions 
of it 

In this consumptive Condition and remark- sect. ix. 
able Extenuation, he came to be almost half ^. 

himself, and left a great part behind him which 
he carried not to the Grave. And tho that Knolles, 
Story of Duke John Emestus Mansfield be not ^'SJ^ 
so easily swallowed, that at his Death his Heart p. X471/ 
was found not to be so big as a Nut ; yet, if the *^ *^^^* 
Bones of a good Sceleton weigh little more than 
twenty pounds, his Inwards and Flesh femaining 



134 LETTER TO A FRIEND,. 

could make no Bouffage,.but a light bit for the 
Grave. I never more lively beheld the starved 
Characters of Dante in any living Face ; am 
Aruspex might have read a Lecture upon him 
without Exenteration, his Flesh being so con- 
sumed, that he might, in a manner, have dis- 
cerned his Bowels without opening of him : so 
Juvenal. that to be carried, sextdi. cervice, to the Grave, 
' ^t' > 04 y^2cs but a civil unnecessity ; and the Comple- 
ments of the coffin might out-weigh the Subject 
of it. 
sKCT. X. Omnibonus Ferrarius in mortal Dysenteries 
MedJnfant. ^^ Children looks for a Spot behind the Ear ; 
iv. 9, p. 156, in consumptive Diseases some eye the com- 
■ '^''' plexion of Moals ; Cardan eagerly views the 
Nails, some the lines of the Hand, the Thenar 
or Muscle of the Thumb ; some are so curious 
as to observe the depth of the Throat-pit, how 
the proportion varieth of the Small of the Legs 
unto the Calf, or the compass of the Neck unto 
the Circumference of the Head : but all these, 
with many more, were so drowned in a mortal 
Visage and last Face of Hippocrates, that a 
weak physiognomist might say at first eye, This 
was a Face of Earth, and that Morta had set 
her Hard-Seal upon his Temples, easily per- 
ceiving what Caricatura Draughts Death makes 
upon pined Faces, and unto what an unknown 
degree a Man may live backward. 
SKCT. XI. Tho the Beard be only made a distinction 
narba Hu- ^^ Sex and sign of Masculine heat by Uhnus, 
»taM, iii. 7, yet the Precocity and early growth thereof in 
i6oV^' ^ini was not to be liked in reference unto long 



LETTER TO A FRIEND. 135 

Life. Lewis, that virtuous but unfortunate King 
of Hungary, who lost his Life at the Battel of 
Mohacz, was said to be bom without a Skin, to 
Ijave bearded at Fifteen, and to have shewn 
some gray Hairs about Twenty ; from whence 
the Diviners conjectured, that he would be 
spoiled of his Kingdom, and have but a short 
Life : But Hairs make fallible Predictions, and 
many Temples early gray have out-lived the 
Psalmist's Period. Hairs which have most Ps. xc. 10. 
amused me have not been in the Face or 
Head, but on the Back, and not in Men but 
Children, as I long ago observed in that en- 
demial Distemper of little Children in Lan- 
guedock, called the Morgellons, wherein they i^^Rkeu^ 
critically break out with harsh Hairs on their '»"»'"'«<'• 
Backs, which takes off the unquiet Symptoms '^ ■ • 
of the Disease, and delivers them from Coughs 
and Convulsions, 

The Egyptian Mummies that I have seen, sect. xn. 
have had their Mouths open, and somewhat 
gaping, which affordeth a good opportunity to 
view and observe their Teeth, wherein *tis not 
easie to find any wanting or decayed : and 
therefore in Egypt, Where one Man practised 
but one Operation, or the Diseases but of single 
Parts, it must needs be a barren Profession to 
confine unto that of drawing of teeth, and little 
better than to have been Tooth-drawer unto King 
Pyrrhus, who had but two in his Head. How 
the Bannyans of India maintain the Integrity of 
those Parts, I find ivot particularly observed ; 
who notwithstanding have an Advantage of 



134 



LETTER TO A FRIEND. 



Juvenal, 
Sat. i. 64. 



SKCT. X. 

De Arte 
Med. Infant. 
iv. 9, p. 156, 
cd. 1577. 



SKCT. XI. 
PhysitU. 
Barba Ifu- 
tnatut, iii. 7, 
p. 283, ed. 
1603. 



could make no Bouffage,but a light bit for the 
Grave. I never more lively beheld the starved 
Characters of Dante in any living Face ; aix 
Aruspex might have read a Lecture upon him 
without Exenteration, his Flesh being so con- 
sumed, that he might, in a manner, have dis- 
cerned his Bowels without opening of him : so 
that to be carried, sext6i. cervicey to the Grave, 
was but a civil unnecessity ; and the Comple- 
ments of the coffin might out-weigh the Subject 
of it. 

Omnibonus Ferrarius in mortal Dysenteries 
of Children looks for a Spot behind the Ear; 
in consumptive Diseases some eye the com- 
plexion of Moals ; Cardan eagerly views the 
Nails, some the lines of the Hand, the Thenar 
or Muscle of the Thumb ; some are so curious 
as to observe the depth of the Throat-pit, how 
the proportion varieth of the Small of the Legs 
unto the Calf, or the compass of the Neck unto 
the Circumference of the Head : but all these, 
with many more, were so drowned in a mortal 
Visage and last Face of Hippocrates, that a 
weak physiognomist might say at first eye, This 
was a Face of Earth, and that Morta had set 
her Hard-Seal upon his Temples, easily per- 
ceiving what Caricatura Draughts Death makes 
upon pined Faces, and unto what an unknown 
degree a Man may live backward. 

Tho the Beard be only made a distinction 
of Sex and sign of Masculine heat by UhnuSy 
yet the Precocity and early growth thereof in 
him was not to be liked in reference unto long 



LETTER TO A FRIEND. 135 

Life. Lewis, that virtuous but unfortunate King 
of Hungary, who lost his Life at the Battel of 
Mohacz, was said to be born without a Skin, to 
liave bearded at Fifteen, and to have shewn 
some gray Hairs about Twenty ; from whence 
the Diviners conjectured, that he would be 
spoiled of his Kingdom, and have but a short 
Life : But Hairs make fallible Predictions, and 
many Temples early gray have out-lived the 
Psalmist's Period. Hairs which have most Ps. xc. 10. 
amused me have not been in the Face or 
Head, but on the Back, and not in Men but 
Children, as I long ago observed in that en- 
demial Distemper of little Children in Lan- 
guedock, called the Morgellons^ wherein they d^Rh^^ 
critically break out with harsh Hairs on their *"^^*^**'<'- 
Backs, which takes off the unquiet Symptoms 
of the Disease, and delivers them from Coughs 
and Convulsions. 

The Egyptian Mummies that I have seen, sect. xh. 
have had their Mouths open, and somewhat 
gaping, which affordeth a good opportunity to 
view and observe their Teeth, wherein *tis not 
easie to find any wanting or decayed ; and 
therefore in Egypt, Where one Man practised 
but one Operation, or the Diseases but of single 
Parts, it must needs be a barren Profession to 
confine unto that of drawing of teeth, and little 
better than to have been Tooth-drawer unto King 
Pyrrhus, who had but two in his Head. How 
the Bannyans of India maintain the Integrity of 
those Parts, I find not particularly observed ; 
¥rho notwithstanding have an Advantage of 



134 



LETTER TO A FRIEND. 



Juvenal, 
Sat. i. 64. 



SKCT. X. 

De Arte 
Med. Infant. 
iv. 9, p. 156, 
cd. 1577. 



SKCT. XI. 
Physiol. 
Barba Hu- 
tnana, iii. 7, 
p. 283, ed. 
1603. 



could make no Bouffage,- but a light bit for the 
Grave. I never more lively beheld the starved 
Characters of Dante in any living Face ; am 
Aruspex might have read a Lecture upon him 
without Exenteration, his Flesh being so con- 
sumed, that he might, in a manner, have dis^ 
cemed his Bowels without opening of him : so 
that to be carried, sext6i. cervice^ to the Grave, 
was but a civil unnecessity ; and the Comple- 
ments of the coffin might out-weigh the Subject 
of it. 

Omnibonus Ferrarius in mortal Dysenteries 
of Children looks for a Spot behind the Ear; 
in consumptive Diseases some eye the com- 
plexion of Moals ; Cardan eagerly views the 
Nails, some the lines of the Hand, the Thenar 
or Muscle of the Thumb ; some are so curious 
as to observe the depth of the Throat-pit, how 
the proportion varieth of the Small of the Legs 
unto the Calf, or the compass of the Neck unto 
the Circumference of the Head : but all these, 
with many more, were so drowned in a mortal 
Visage and last Face of Hippocrates, that a 
weak physiognomist might say at first eye, This 
was a Face of Earth, and that Marta had set 
her Hard-Seal upon his Temples, easily per- 
ceiving what Caricatura Draughts Death makes 
upon pined Faces, and unto what an unknown 
degree a Man may live backward. 

Tho the Beard be only made a distinctton 
of Sex and sign of Masculine heat by Uhmis, 
yet the Precocity and early growth thereof in 
him was not to be liked in reference unto lopg 



LETTER TO A FRIEND. 135 

Life. Lewis, that virtuous but unfortunate King 
of Hungary, who lost his Life at the Battel of 
Mohacz, was said to be born without a Skin, to 
have bearded at Fifteen, and to have shewn 
some gray Hairs about Twenty ; from whence 
the Diviners conjectured, that he would be 
spoiled of his Kingdom, and have but a short 
Life : But Hairs make fallible Predictions, and 
many Temples early gray have out-lived the 
Psalmist's Period. Hairs which have most Ps. xc. 10. 
amused me have not been in the Face or 
Head, but on the Back, and not in Men but 
Children, as I long ago observed in that en- 
demial Distemper of little Children in Lan- 
guedock, called the Morgellons, wherein they eu^Rhru^ 
critically break out with harsh Hairs on their ^^^^^^<f- 
Backs, which takes off the unquiet Symptoms ' "^ •"'■,' 
of the Disease, and delivers them from Coughs 
and Convulsions. 

The Egyptian Mummies that I have seen, sf.ct. xh. 
have had their Mouths open, and somewhat 
gaping, which affordeth a good opportunity to 
view and observe their Teeth, wherein *tis not 
easie to find any wanting or decayed : and 
therefore in Egypt, Where one Man practised 
but one Operation, or the Diseases but of single 
Parts, it must needs be a barren Profession to 
confine unto that of drawing of teeth, and little 
better than to have been Tooth-drawer unto King 
Pyrrhus, who had but two in his Head. How 
the Bannyans of India maintain the Integrity of 
those Parts, I find not particularly observed ; 
¥rho notwithstanding have an Advantage of 



136 LETTER TO A FRIEND. 

their Preservatum by abstaining from all Fksh, 
and employing their Teeth in such Food unto 
which they may seem at first framed, frxMn their 
Figure and Conformation : but sharp and corrod- 
ing Rheums had so early mouldred those Rocks 
and hardest parts of his Fabrick, that a Man 
might well conceive that his Years were never 
like to double or twice tell over his Teeth. 
Corruption had dealt more severely with them 
than sepulchral Fires and smart Flames with 
those of burnt Bodies of oki ; for in the burnt 
Fragments of Urns which I have enquired into, 
altho I seem to find few Incisors or Shearers, 
yet the Dog Teeth and Grinders do notably 
resist those Fires. 
fcECT. XIII. In the Years of his Childhood he had lan- 
guished under the Disease of his Country, the 
Rickets ; after which notwithstanding many have 
been become strong and active Men ; but whe- 
ther any have attained unto very great Years, the 
Disease is scarce so old as to aflford good Obser- 
vation. Whether the Children of the English 
Plantations be subject unto the same Infirmity, 
may be worth the observing. Whether Lame- 
ness and Halting do still encrease among the 
Inhabitants of Rovigno in I stria, I know not ; 
. yet scarce twenty Years ago Monsieur du Loyr 
observed, that a third part of that People halfed : 
but too certain it is, that the Rickets encreascth 
among us ; the Small-Pox grows more perni- 
cious than the Great : the Kings Purse knows 
that the King's Evil grows more common. 
Quartan Agues are become no Strangers in Ire- 



LETTER TO A FRIEND. 137 

land ; more common and mortal in England : 
and tho the Ancients gave that Disease very 
good Words, yet now that Bell makes no strange 
sound which rings out for the Effects thereof. 

Some think there were few Consumptions in sect, xiv, 
the Old World, when Men lived much upon 
Milk ; and that the ancient Inhabitants of this 
Island were less troubled with Coughs when 
they went naked, and slept in Caves and Woods, 
than Men now in Chambers and Feather-beds. 
Plato will tell us that there was no such Disease De Repubi, 
as a Catarrh in Homer's time, and that it was "*• ^^ d. 
but new in Greece in his Age. Polydore Virgil Hist. An- 
delivereth that Pleurisies were rare in England, ^'^ **^g^ 
who lived but in the days of Henry the Eighth, cd. 1534. 
Some will allow no Diseases to be new, others 
think that many old ones are ceased, and that 
such which are esteemed new, will have but 
their time. However, the Mercy of GOD hath 
scattered the great heap of Diseases, and not 
loaded any one Country with all : some may 
be new in one Country which have been old in 
another. New Discoveries of the Earth dis- 
cover new Diseases : for besides the conMnon 
swarm, there are endemial and local Infirmities 
proper unto certain Regions, which in the whole 
Earth make no small number: and if Asia, 
Africa, and America should bring in their List, 
Pandoras Box would swell, and there must be 
a strange Pathology. 

Most Men expected to find a consumed Kell, sbct. xv. 
empty and bladder-like Guts, livid and marbled 
Lungs, and a withered Pericardium in this 



,36 LETTER TO A FRIEND. 

their Preservation by abstaining jfrom all Flesh 

and employing their Teeth in such Food unt< 

which they may seem at first framed, from thci 

Figure and Conformation : but sharp and corrod 

ing Rheums had so early mouldred those Rock; 

and hardest parts of his Fabrick, that a Mai 

might well conceive that his Years were neve 

like to double or twice tell over his Teeth 

Corruption had dealt more severely with then 

than sepulchral Fires and smart Flames wit! 

those of burnt Bodies of old ; for in the bum 

Fragments of Urns which I have enquired intc 

altho I seem to find few Incisors or Shearers 

yet the Dog Teeth and Grinders do notabl 

resist those Fires. 

SBCT. xiii. In the Years of his Childhood he had lar 

guished under the Disease of his Country, th 

Rickets ; after which notwithstanding many hav 

been become strong and active Men ; but wh< 

ther any have attained unto very great Years, th 

Disease is scarce so old as to afiford good Obsei 

vation. Whether the Children of the Englis 

Plantations be subject unto the same Infirmit; 

may be worth the observing. Whether Lam< 

ness and Halting do still encrease among XY 

Inhabitants of Rovigno in I stria, I know not 

. yet scarce twenty Years ago Monsieur du L03 

observed, that a third part of that People halte< 

but too certain it is, that the Rickets encreaset 

among us ; the Small-Pox grows more perr 

cious than the Great : the Kings Purse knov 

that the King's Evil grows more commo 

Quartan Agues are become no Strangers in Ir 



LETTER TO A FRIEND. 137 

land ; more common and mortal in England : 
and tho the Ancients gave that Disease very 
good Words, yet now that Bell makes no strange 
sound which rings out for the Effects thereof. 

Some think there were few Consumptions in sect, xiv, 
the Old World, when Men lived much upon 
Milk ; and that the ancient Inhabitants of this 
Island were less troubled with Coughs when 
they went naked, and slept in Caves and Woods, 
than Men now in Chambers and Feather-beds. 
Plato will tell us that there was no such Disease De Repubi. 
as a Catarrh in Homer's time, and that it was "*• ^°5 d- 
but new in Greece in his Age. Polydore Virgil Hist An- 
delivereth that Pleurisies were rare in England, ^J^^^^'f^ 
who lived but in the days of Henry the Eighth, cd. 1534. 
Some will allow no Diseases to be new, others 
think that many old ones are ceased, and that 
such which are esteemed new, will have but 
their time. However, the Mercy of GOD hath 
scattered the great heap of Diseases, and not 
loaded any one Country with all : some may 
be new in one Country which have been old in 
another. New Discoveries of the Earth dis- 
cover new Diseases : for besides the conwnon 
swarm, there are endemial and local Infirmities 
proper unto certain Regions, which in the whole 
Earth make no small number: and if Asia, 
Africa, and America should bring in their List, 
Pandoras Box would swell, and there must be 
a strange Pathology. 

Most Men expected to find a consumed Kcll, sbct. xv. 
empty and bladder-like Guts, livid and marbled 
Lungs, and a withered Pericardium in this 



iji LETTER TO A FRIESD. 

txaccxMA Corps : bat some seemed too mocb to 
wonder that two Lobes of his Longs adiKred. 
unto his side ; for the hke I had often immd in 
Bodies of no suspected Consumptions or diffi- 
culty of Respiration. And the same mote often 
happeneth in Men than other Animals, and 
some think in Women than in Men: but the 
most remarkable I have met with, was in a 
Man, after a Cough of aJmost fifty Years, in 
whom all the Lobes adhered unto the Pleura, 
and each Lobe unto another ; who having also 
t>een much troubled with the Gout, brake the 
rule of Cardan, and died of the Stone in the 
Hladder. Aristotle makes a Query, Why some 
Animals cough, as Man ; some not, as Oxen. 
If coughing be taken as it consisteth of a 
natural and voluntary motion, including £x- 
}>ectoration and spitting out, it may be as 
proper unto Man as bleeding at the Nose ; 
otherwise we find that Vegetius and Rural 
writers have not left so many Medicines in vain 
against the Coughs of Cattel ; and Men who 
perish by Coughs dye the Death of Sheep, 
Cats, and Lyons : and tho Birds have no Mid- 
riff, yet we meet with divers Remedies in Arri- 
anus against the Coughs of Hawks. And tho 
it might be thought that all Animals who hav^ 
Lungs do cough, yet in cetaceous Fishes, who 
have large and strong Lungs, the same is not 
observed ; nor yet in oviparous Quadrupeds : 
and in the greatest thereof, the Crocodile, altho 
wc read much of their Tears, we find nothing 
of that motion. 



LETTER TO A FRIEND, 139 

From the Thoughts of Sleep, when the Soul sect. xvi. 
was conceived nearest unto Divinity, the An- 
cients erected an Art of Divination, wherein 
while they too widely expatiated in loose and 
inconsequent Conjectures, Hippocrates wisely z>^ />w<?*««. 
considered Dreams as they presaged Altera- 0^652' ^' 
tions in the Body, and so afforded hints toward 
the preservation of Health, and prevention of 
Diseases ; and therein was so serious as to 
advise Alteration of Diet, Exercise, Sweating, 
Bathing, and Vomiting ; and also so religious, 
as to order Prayers and Supplications unto re- 
spective Deities ; in good Dreams unto *SV?/, 
Jupiter ccslestisy Jupiter opulentus, MinervOy 
Mercurius, and Apollo j in bad unto Tellus, 
and the Heroes. 

And therefore I could not but take notice sect. xvn. 
how his Female Friends were irrationally curious 
so strictly to examine his Dreams, and in this 
low state to hope for the Fantasms of Health. 
He was now past the healthful Dreams of the 
Sun, Moon, and Stars, in their Clarity and 
proper Courses. 'Twas too late to dream of 
Flying, of Limpid Fountains, smooth Waters, 
white Vestments, and fruitful green Trees, which 
are the Visions of healthful Sleeps, and at good 
distance from the Grave. 

And they were also too deeply dejected that sect. xvm. 
he should dream of his dead Triends, inconse- 
quently divining that he would not be long from 
them ; for strange it was not that he should 
scMnetimes dream of the dead, whose Thoughts 
run always upon Death : beside, to dream of 



I40 LETTER TO A FRIEND. 

the dead, so diey appear not in dark Hal^s, 
De ifuomn. and take nothing awa3r from us, in Hqipocrales 
J/ojiL "^ ^^* sense was of good signification ; for wc live 
by the dead, and every thing is or most be so 
before it becomes our Nourishment. And Car- 
dan, who dream'd that he discoursed with his 
dead Father in the Moon, made thereof no 
mortal Interpretation : and even to dream that 
we are dead, was no condemnaUe Fantasm in 
old Oneirocriticism, as having a signification 
of Liberty, vacuity from Cares, exemption and 
freedom from Troubles, unknown unto the dead. 
secT. XIX. Some Dreams I confess may admit of easie 
and feminine Exposition : he who dream'd that 
he could not see his right Shoulder, might easily 
fear to lose the sight of his right Eye ; he that 
before a Journey dream'd that his Feet were cut 
off, had a plain warning not to undertake his 
intended Journey. But why to dream of Lettuce 
should presage some ensuing Disease, why to eat 
Figs should signifie foolish Talk, why to eat Eggs 
g^eat Trouble, and to dream of Blindness should 
be so highly commended, according to the On- 
eirocritical Verses of Astrampsychus and Nice- 
phorus, I shall leave unto your Divination. 
»ECT. XX. He was willing to quit the World alone and 
altogether, leaving no Earnest behind him for 
Corruption or Aftergrave, having small content 
in that common satisfaction to survive or live 
in another, but amply satisfied that his Disease 
should dye with himself, nor revive in a Posterity 
to puzzle Physick, and make sad Memento's of 
their Parent hereditary. Leprosie awakes not 



LETTER TO A FRIEND. 141 



i 



sometimes before Forty, the Gout and Stone 
often later; but consumptive and tabid Roots 
sprout more early, and at the fairest make 
seventeen Years of our Life doubtful before that 
Age. They that enter the World with original 
Diseases as well as Sin, have not only common 
Mortality but sick Traductions to destroy them, 
make commonly short Courses, and live not at 
length but in Figures ; so that a sound Caesarean 
Nativity may out-last a natural Birth, and a 
Knife may sometimes make way for a more 
lasting fruit than a Midwife ; which makes so 
few Infants now able to endure the old Test of 
the River, and many to have feeble Children 
who could scarce have been married at Sparta 
and those provident States who studied strong 
and healthful Generations ; which happen but 
contingently in mere pecuniary Matches, or 
Marriages made by the Candle, wherein not- 
withstanding there is little redress to be hoped 
from an Astrologer or a Lawyer, and a good 
discerning Physician were like to prove the most 
successful Counsellor. 

Julius Scaliger, who in a sleepless Fit of the sect. xxi. 
Gout could make two hundred Verses in a 
Night, would have but five plain Words upon 
his Tomb. And this serious Person, though no 
minor Wit, left the Poetry of his Epitaph unto 
others ; either unwilling to commend himself, or 
to be judged by a Distich, and perhaps con- 
sidering how unhappy great Poets have been 
in versifying their own Epitaphs ; wherein Pe- 
trarcha, Dante, and Ariosto have so unhappily 






142 LETTER TO A FRIEND. 

failed, that if their Tombs should out-last their 
Works, Posterity would find so little of Apollo 
on them, as to mistake them for Ciceronian 
Poets. 
SECT. XXII. In this deliberate and creeping progress unto 
the Grave, he was somewhat too young, and 
of too noble a mind, to fall upon that stupid 
Symptom observable in divers Persons near 
their Journeys end, and which may be reckoned 
among the mortal Symptoms of their last 
Disease; that is, to become more narrow- 
minded, miserable, and tenacious, unready to 
part with any thing when they are ready to part 
with all, and afraid to want when they have no 
time to spend. Mean while Physicians (who 
know that many are mad but in a single de- 
praved Imagination, and one prevalent Desipi- 
ency, and that beside and out of such single 
Deliriums a Man may meet with sober Actions 
and good Sense in Bedlam,) cannot but smile 
to see the Heirs and concerned Relations gra- 
tulating themselves in the sober departure of 
their Friends ; and tho they behold such mad 
covetous Passages, content to think they dye in 
good Understanding, and in their sober Senses. 
SECT. XXIII. Avarice, which is not only Infidelity but Idol- 
Coi. iii. 5. atry, either from covetous Progeny or questuary 
Education, had no Root in his Breast, who 
made good Works the Expression of his Faith, 
and was big with desires unto publick and last- 
Sec above, ing Charities ; and surely where good Wishes 
and charitable Intentions exceed Abilities, Theo- 
rical Beneficency may be more than a Dream. 



p. 121. 



LETTER TO A FRIEND, 143 

They build not Castles in the Air who would 
build Churches on Earth; and tho they leave 
no such Structures here, may lay good Founda- 
tions in Heaven. In brief, his Life and Death 
were such, that I could not blame them who 
wished the like, and almost to have been him- 
self : almost^ I say; for tho we may wish the 
prosperous appurtenances of others, or to be 
an other in his happy Accidents, yet so intrin- 
secal is every Man unto himself, that some 
doubt may be made, whet^ier any would ex- 
change his Being, or substantially become 
another Man. 

He had wisely seen the World at home and sect. xxiv. 
abroad, and thereby observed under what variety 
Men are deluded in the pursuit of that wincfa 
is not here to be found. And alfho he Iiad no 
Opinion of reputed Felicitfes below, and appre- 
hended Men widely out in the estimate of such 
Happiness, yet his sober contempt of the World 
wrought no Democritism or Cynicism^ no laugh- 
ing or snarling at it, as well understanding there 
are not Felicities in this World to satisfie a 
serious Mind ; and therefore to soften the 
stream of our Lives, we are fain to take in the 
reputed Contentations of this World, to unite 
with the Crowd in their Beatitudes, and to make 
our selves happy by Consortion, Opinion, or 
Co-existimation : for strictly to separate from 
received and customary Felicities, and to con- 
fine unto the rigor of Realities, were to contract 
the Consolation of our Beings unto too uncom- 
fortable Circumscriptions. 



144 



LETTER TO A FRIEND. 



SECT. XXV. Not to fear Death, nor desire it, was short of 
his Resolution: to be dissolved, and be with 
Christ, was his dyjng ditty. He conceived his 
Thred long, in no long course of Years, and 
when he had scarce out-lived the second Life of 
Lazarus ; esteeming it enough to approach the 
I Years of his Saviour, Who so ordered His own 
! humane State, as not to be old upon Earth. 
j But to be content with Death may be better 
than to desire it : a miserable Life may make 
us wish for Death, but a virtuous one to rest in 
it ; which is the Advantage of those, resolved 
Christians, who, looking on Death not only as 
the sting, but the period and end of Sin, the 
Horizon and Isthmus between this Life and a 
better, and the Death of this World but as a 
Nativity of another, do contentedly submit unto 
the common Necessity, and envy not Enoch or 
Elias. 

Not to be content with Life is the unsatisfac- 
tory state of those which destroy themselves ; 
who being afraid to live, run blindly upon their 
own Death, which no Man fears by Experience : 
and the Stoicks had a notable Doctrine to 
take away the fear thereof; that is, In such 
Extremities to desire that which is not to be 
avoided, and wish what might be feared ; and 
so made Evils voluntary and to suit with their 
own Desires, which took off the terror of them. 
But the ancient Martyrs were not encouraged 
by such Fallacies ; who, tho they feared not 
Death, were afraid to be their own Executioners ; 
and therefore thought it more Wisdom to crucifie 



SECT. XXVI. 



S«e above, 
p. 69. 



LETTER TO A FRIEND. 145 

their Lusts than their Bodies, to circumcise 
than stab their Hearts, and to mortifie than kill 
themselves. 

His willingness to leave this World about that sect, xxvh 
Age when most Men think they may best enjoy 
it, tho paradoxical unto worldly Ears, was not 
strange unto mine, who have so often observed 
that many, tho old, oft stick fast unto the 
World, and seem to be drawn like Cacus's 
Oxen, backward, with great strugling and reluc- 
tancy unto the Grave. The long habit of Living 
makes meer Men more hardly to part with Life, 
and all to be nothing but what is to come. 
To live at the rate of the old World, when some 
could scarce remember themselves young, may 
afford no better digested Death than a more 
moderate period. Many would have thought it 
an Happiness to have had their lot of Life in 
some notable Conjunctures of Ages past ; but 
the uncertainty of future Times hath tempted 
few to make a part in Ages to come. And 
surely, he that hath taken the true Altitude of 
Things, and rightly calculated the degenerate ^ ■ 
state of this Age, is not like to envy those that ... 

shall live in the next, much less three or four 
hundred years hence, when no Man can com- 
fortably imagine what Face this World will 
carry : and therefore, since every Age makes a 
step unto the end of all things, and the Scripture 2 Tim. iw. i. 
affords so hard a Character of the last Times, 
quiet Minds will be content with their Gene- 
rations, and rather bless Ages past, than be 
ambitious of those to come. 

L 



146 LETTER TO A FRIEND. 



hR'.T. XXVIII. 



Tho Age had set no Seal upon his Face, yet 
a dim Eye might clearly discover Fifty in his 
Actions ; and therefore, since Wisdom is the gray 

wi-i iv r Hair J and an unspotted Life old Age, altho his 
Years came short, he might have been said to 
have held up with longer Livers, and to have 
been Solomon's Old Man. And surely, if we 
deduct all those days of our Life which we mig^t 
wish unlived, and which abate the comfort of 
those we now live ; if we reckon up only those 
days which GOD hath accepted of our Lives, a 
Life of good Years will hardly be a span long : 
the Son in this sense may out-live the Father, 
and none be climacterically old. He that early 
arriveth unto the Parts and Prudence of Age, is 
happily old without the uncomfortable Atten- 
dants of it ; and *tis superfluous to live unto gray 
Hairs, when in a precocious Temper we anticipate 
the Virtues of them. In brief, he cannot be 
accounted young who out-livcth the old Man. 
! He that hath early arrived unto the measure of a 

Kpi.. iv ,3. perfect Stature in CHRISTM^h akeady fulfilled 
the prime and longest Intention of his Being : 
and one day lived after the perfect Rule of Piety, 
. is to be preferred before sinning Immortality. 

SKCT xxix^ Altho he attained not unto the Years of his 
Predecessors, yet he wanted not those preserving 
Virtues which confirm the thread of weaker 
Constitutions. Cautelous Chastity and crafty 
Sobriety were far from him ; those Jewels were 
Paragon, without Flaw, Hair, Ice, or Cloud in 
him, which affords me an hint to proceed in 
these good Wishes and few Memento's unto you. 



JaA^ letter to a friend. 147 

Tread softly andctrcnmspectly in this funam- sbct.xxx. 
bulous Track and narrow Path of Goodness : ^JSj^'^^lj. 
pursue Virtue virtuously : be sober and tem- 
perate ; not to preserve your Body in a suffi- 
ciency to wanton Ends ; not to spare ■ your 
Purse ; not to be free from the Infamy of 
common Transgressors that way, and thereby 
to ballance . or palliate obscure and. closer 
Vices ; nor simply to enjoy Health ; (by all 
which you may leaven good Actions, and ren- 
der Virtues disputable ;) but in one Word, that 
you may truly serve GoD, which every Sick- 
ness will tell you you cannot well do without 
Health. The sick man's Sacrifice is but a 
lame Oblation. Pious Treasures laid- up in 
healthful days excuse the defect of sick Non- 
performances ; without which we must needs look 
back with Anxiety upon the lost opportunities 
of Health ; and may have cause rather to envy 
than pity the Ends of penitent Male&ctors, 
who go with clear parts unto the last Act of 
their Lives, and in the integrity of their Facul- Ecdes-xily. 
ties return their Spirit unto Goo That gave it. 

Consider whereabout thou art in Cebes his srct. xxxi. 
Table^ or that old philosophical Pinax oi the ^^^'*'* 
Life of Man : whether thou art still in the Road 
of Uncertainties ; whether thou hast yet entred 
the narrow Gate, got up the HiU and asperous 
way, which leadeth unto the House of Sanity, 
or taken that purifying Potion firom the hand of 
sincere Erudition, which may send thee dear 
and pure away unto a virtuous and hsqppy Life. 

In this virtuous Voyage let not disaj^Kunt- skt. xxxxi. 

L2 



148 



See below, 
p. i6i. 



SECT.XXXIII 

See below, 
p. i6a. 



SECT. XXIV. 

See below, 
p. 163. 

St. Mark, 
xii. 41, &c. 

St. Matth. 
X. 42. 



St. Luke, X. 
34- 

St. Joiin, vi. 
13- 



LETTER TO A FRIEND. 

ment cause Despondency, nor difficulty Despair. 
Think not that you are sailing from Lima to 
Manillia, wherein thou may'st tye up the Rud- 
der, and sleep before the Wind ; but expect 
rough Seas, FLiws, and contrary Blasts ; and 
'tis well if by many cross Tacks and Verings 
thou arrivest at thy Port Sit not down in the 
popular Seats and common Level of Virtues, 
but endeavour to make them Heroical. Offer 
not only Peace-Offerings but Holocausts unto 
God. To serve Him singly to serve our selves, 
were too partial a piece of Piety, nor likely to 
place us in the highest Mansions of Glory. 

He that is chaste and continent, not to im- 
pair his Strength, or terrified by Contagion, 
will hardly be heroically virtuous. Adjourn not 
that Virtue unto those Years when Cato could 
lend out his Wife, and impotent Satyrs write 
Satyrs against Lust : but be chaste in thy 
flaming days, when Alexander dared not trust 
his Eyes upon the fair Daughters of Darius, 
and when so many Men think there is no other 
way but Origen's. 

Be charitable before Wealth makes thee 
covetous, and lose not the Glory of the Mite. 
If Riches increase, let thy Mind hold pace 
with them ; and think it not enough to be 
liberal, but munificent. Tho a Cup of cold 
Water from some hand may not be without its 
Reward, yet stick not thou for Wine and Oyl 
for the Wounds of the distressed ; and treat 
the Poor, as our Saviour did the Multitude, to 
the Relicks of some Baskets. 



LETTER TO A FRIEND. 149 

Trust not to the Omnipotency of Gold, or sect. xxxv. 
say unto it, Thou art my Confidence, Kiss not p*j6^ 
thy Hand when thou beholdest that terrestrial Job, xxxi. 24, 
Sun, nor bore thy Ear unto its Servitude. A ^x. xxi. 6. 
Slave unto Mammon makes no Servant unto ^^ Matth. 
God. Covetousness cracks the Sinews of Faith, 
numbs the Apprehension of any thing above 
Sense, and only affected with the certainty of 
things present, makes a peradventure of Things 
to come ; lives but unto one World, nor hopes 
but fears another ; makes our own Death sweet 
unto others, bitter unto our selves ; gives a dry 
Funeral, Scenical Mourning, and no wet Eyes 
at the Grave. 

If Avarice be thy Vice, yet make it not thy |w:t. xxxvi. 
Punishment. Miserable Men commiserate not p. ,64. 
themselves, bowelless unto themselves, and 
merciless unto their own Bowels. Let the 
fruition of Things bless the possession of them, 
and take no satisfaction in dying but living 
rich. For since thy good Works, not thy Goods, Rev. xiv. 13. 
will follow thee ; since Riches are an Appurten- 
ance of Life, and no dead Man is rich ; to famish 
in Plenty, and live poorly to dye rich, were a 
multiplying improvement in Madness, and Use 
upon Use in Folly. 

Persons lightly dip'd, not grained in generous sect.xxxvji. 
Honesty, are but pale in Goodness, and faint ^16^**''*'' 
hued in Sincerity. But be thou what thou vir- 
tuously art, and let not the Ocean wash away 
thy Tincture. Stand magnetically upon that Axis 
where prudent Simplicity hath fij^d thee; and 
let no Temptation invert the Poles of thy 



I50 LETTER TO A FRIEND, 

Honesty : and that Vice may be imeasie and 
even monstrous unto thee, let iterated good 
Acts and long confirmed Habits make Vertue 
natural, or a second Nature in thee. And 
since few or none prove eminently vertuous 
but from some advantageous Foundations in 
their Temper and natural Inclinations, stud>' 
thy self betimes, and early find what Nature 
bids thee to be, or tells thee what thou may'st 
be. They who thus timely descend into them- 
selves, cultivating the good Seeds which Nature 
hath set in them, and improving their prevalent 
Inclinations to Perfection, become not Shrubs 
but Cedars in their Generations ; and to be in 
the form of the best of the Bad, or the worst of 
the Good, will be no satisfaction unto them. 
sKCT. Let not the Law of thy Country be the non 

Sceliclow ^^^^^^ of thy Honesty; nor think that always 
p. 166. ' good enough which the Law will make good. 
Narrow not the Law of Charity, Equity, 
Mercy ; joyn Gospel Righteousness with Legal 
Right ; be not a meer Gamaliel in the Faith, 
but let the Sermon in the Mount be thy Targum 
unto the Law of Sinai. 
SKCT. XXXIX. Make not the Consequences of Vertue the 
See below, Ends thereof. Be not beneficent for a Name or 

p. lOO. 

Cymbal of Applause, nor exact and punctual in 
Commerce, for the Advantages of Trust and 
Credit, which attend the Reputation of just and 
true Dealing ; for such Rewards, tho unsought 
for, plain Virtue will bring with her, whom all 
Men honour, tho they pursue not. To have 
**hcr bye ends in good Actions sowers laudable 



LETTER TO A FRIEND. 151 

Performances, which must have deeper Roots, 
Motions, and Instigations, to give them the 
Stamp of Vertues. 

Tho humane Infirmity may betray thy heed- sect. xl. 
less days into the popular ways of Extrava- 
gancy, yet let not thine own depravity, or the 
torrent of vicious Times, carry thee into des- 
perate Enormities in Opinions, Manners, or 
Actions. If thou hast dip'd thy foot in the See below, 
River, yet venture not over Rubicon : run not ^' '^• 
into Extremities from whence there is no Re- 
gression, nor be ever so closely shut up within 
the holds of Vice and Iniquity, as not to find 
some escape by a Postern of Resipiscency. 

Owe not thy Humility unto Humiliation by o^^^J,'^*^ 
Adversity, but look humbly down in that State p. 167. °^' 
when others look upward upon thee. Be patient 
in the Age of Pride and days of Will and Im- 
patiency, when Men live but by Intervals of 
Reason under the Sovereignty of Humor and 
Passion, when 'tis in the Power of every one to 
transform thee out of thy self, and put thee into 
the short Madness. If you cannot imitate Job, 
yet come not short of Socrates, and those pa- 
tient Pagans who tired the tongues of their 
Enemies, while they perceived they spet their 
Malice at brazen Walls and Statues, 

Let Aee, not Envy, draw Wrinkles on thy sect xlh. 

^, , , ' , . m t_ 1 Sec below 

Cheeks ; be content to be envied, but envy not. p. ,67. 
Emulation may be plausible, and Indignation 
allowable ; but admit no Treaty with that Pas- 
sion which no Circumstance can make good. A 
Displacency at the good of others because they 



152 



LETTER TO A FRIEND. 



SECT. XLIII. 

See below, 
p. i68. 



St James, i. 
26. 

£x. xxxii. 19 



Rom. xiii. lo. 



I Cor. xiii. 4. 
&c. 



St. Luke, 
xvi. 24. 

Rev iv. 8. 



SECT. XLIV. 

See below, 
'•'* ••. 26. 



enjoy it, altho we do noi want it, is an absurd 
Depravity, sticking fast unto humane Nature from 
its primitive Corruption ; which he that can 
well subdue, were a Christian of the first Mag- 
nitude, and foi ought I know, may have one foot 
already in Heaven. 

While thou so hotly disclaimst the Devil, be 
not guilty of Diabolism. Fall not mto one Name 
with that unclean Spirit, nor act his Nature 
whom thou so much abhorrest ; that is, to 
accuse, calumniate, backbite, whisper, detract, oi 
sinistrously interpret others ; degenerous De- 
pravities and narrow-minded Vices, not only 
below S. Paul's noble Christian, but Aristotle's 
true Gentleman. Trust not with some that the 
Epistle of S. James is Apocryphal, and so read 
with less fear that stabbing truth, that in com- 
pany with this Vice thy Religion is in vain. 
Moses broke the Tables without breaking of the 
Law ; but where Charity is broke, the Law it 
self is shattered, which cannot be whole with- 
out Love, that is the fulfilling of it Look 
humbly upon thy Virtues, and tho thou art rich 
in some, yet think thy self poor and naked 
without that crowning Grace, which thinketh no 
Evil, which envieth not, which beareth, be- 
lieveth, hopeth, endureth all thing^. With these 
sure Graces, while busie Tongues are crying out 
for a drop of cold Water, Mutes may be in 
Happiness, and sing the Trisagium in Heaven. 

Let not the Sun in Capricorn go dawn upon 
thy Wrath^ but write thy Wrongs in Water. 
Draw the Curtain of Night upon Injuries, shut 



LETTER TO A FRIEND, ,^3 

them up in the Tower of Oblivion, and let them 
be as tho they had not been. Forgive thine 
Enemies totally, and without any Reserve of 
hope, that however GoD will revenge thee. 

I3e substantially great in thyself, and more than sect. xlv. 
thou appearest unto others ; and let the World p^^^^o!'"^' 
be deceived in thee, as they are in the Lights of 
Heaven. Hang early Plummets upon the Heels 
of Pride, and let Ambition have but an Epicycle 
or narrow Circuit in thee. Measure not thy self 
by thy Morning shadow, but by the Extent of 
thy Grave ; and reckon thy self above the Earth 
by the Line thou must be contented with under 
it. Spread not into boundless Expansions either 
of Designs or Desires. Think not that Mankind 
liveth but for a few, and that the rest are born 
but to serve the Ambition of those who make 
but Flies of Men, and Wildernesses of whole 
Nations. Swell not into Actions which embroil 
and confound the Earth ; but be one of those 
violent ones which force the Kingdom of St Matth. 
Heaven. If thou must needs reign, be Zeno's 
King,- and enjoy that Empire which every Man 
gives himself. Certainly the iterated Injunc- 
tions of Christ unto Humility, Meekness, 
Patience, and that despised Train of Virtues, 
cannot but make pathetical Impressions upon 
those who have well considered the Affairs of all 
Ages, wherein Pride, Ambition, and Vain-glory 
have led up the worst of Actions, and whereunto 
Confusion, Tragedies, and Acts denying all 
Religion, do owe their Originals. 
Rest not in an Ovation, but a Triumph over sect. xlvi. 



154 LETTER TO A FRIEND. 

Sec b::low, thy Passions ; chain up the unruly Legion of 
P '^^ thy Breast ; behold thy Trophies within thee, 

not without thee. Lead thine own Captivity 
captive, and be Ccesar unto thyself. 
hpx:t. xi.vri. Give no quarter unto those Vices which are 
p^yo!^^^^' of thine inward Family, and having a Root in 
thy Temper, plead a Right and Propriety in 
thee. Examine well thy complexional Inclina- 
tions. Raise early Batteries against those strong- 
holds built upon the Rock of Nature, and make 
this a great part of the Militia of thy Life. The 
politick Nature of Vice must be opposed by 
Policy, and therefore wiser Honesties project 
and plot against Sin ; wherein notwithstanding 
we are not to rest in Generals, or the trite Stra- 
tagems of Art. That may succeed with one 
Temper which may prove successless with 
another : there is no Community or Common- 
wealth of Virtue ; every Man must study his 
own CEconomy, and erect these Rules unto the 
Figure of himself. 
RKcr. Lastly, If length of Days be thy Portion, 

Scc^'bdovv n^ake it not thy Expectation. Reckon not upon 
p 23 «• long Life, but live always beyond thy Account. 

He that so often surviveth his Expectation, lives 
many Lives, and will hardly complain of the 
shortness of his Days. Time past is gone like 
a shadow ; make Times to come present. Con- 
ceive that near which may be far off ; approxi- 
mate thy last Times by present Apprehensions 
of them : live like a Neighbour unto Death, and 
think there is but little to come. And since 
there is something in us that must still live on, 



LETTER TO A FRIEND. 155 

joyn both Lives together ; unite them in thy 
Thoughts and Actions, and live in one but for 
the other. He who thus ordereth the Pur- 
poses of this Life, will never be far 
from the next ; and is in some 
manner already in it, by an 
happy Conformity, and 
close Apprehen- 
sion of it. 



FINIS. 



CHRISTIAN 

MORALS, 

B Y 

S"" Thomas Brown, 

Of NORWICH, M.D 
And Author of 

Religio Medici. 



Publifhed from the Original and Cor- 
rect Manufcript of the Author ; 
by JOHN JEFFERT, D. D. 
Arch-Deacon of Norwich. 



C A MB R ID G E: 

Printed at the University-Press, 

For Cornelius Cr<nvnfield Printer to the UNIVERSITY ; 
And are to be Sold by Mr. Knapton at the Crown 
in St. PauFs Church-yard ; and Mr. Morphew near 
Stationers-Hall, LONDON, 1716. 



TO THE RIGHT Honourable 

DAVID, EARL OF BUCHAN, 

VISCOUNT AUCHTERHOUSE, 
LORD CARDROSS AND GLENDOVACHIE, 

ONE OF THE LORDS COMMISSIONERS 
OF POLICE, 

AND LORD LIEUTENANT OF THE COUNTIES 

of stirling and clackmannan 
in north-brittain. 

My Lord, 

The Honour you have done our Family ob- 
ligeth us to make all just Acknowledgments of 
it; and there is no Form of Acknowledgment in 
our power more worthy of Your Lordship's Ac- 
ceptance than this Dedication of the Last Work 
of our Honoured and Learned Father. Encou- 
raged hereunto by the Knowledge we have of 
Your Lordship's Judicious Relish of universal 
Learning and sublime Virtue, we beg the Favour 
of Your Acceptance of it, which will very much 
oblige our Family in general, and her in par- 
ticular, who is. 

My Lord, 
Your Lordship's most humble Servant, 

ELIZABETH LITTELTON. 

[1716.] 



THE PREFACE. 

If any One, after he has read Religio Medici 
and the ensuing Discourse, can make Doubt 
whether the same Person was the Author of them 
both, he may be assured by the Testimony of 
Mrs. LiTTELTON, Sr Thomas Brown's Daugh- 
ter, who lived with her Father when it was com- 
posed by Him, and who at the time read it 
written by his own Hand; and also by the Tes- 
timony of Others, (of whom I am One,) who read 
the MS. of the Author inmiediately after his 
Death, and who have since read the same ; 
from which it hath been faithfully and exactly 
transcribed for the Press. The Reason why it 
was not printed sooner is, because it was un- 
happily lost, by being mislay'd among other 
MSS. for which Search was lately made in the 
Presence of the Lord Arch- Bishop of Canter- 
bury, of which his Grace by Letter informed 
Mrs. LiTTELTON, when he sent the MS. to her. 
There is nothing printed in the Discourse, or 
in the short notes, but what is found in the 
Original MS. of the Author, except only where 
an Oversight had made the Addition or Trans- 
position of some words necessary. 

JOHN JEFFERY, 

Arch-Deacon of Norwich. 
[1716.] 



CHRISTIAN MORALS. 



PART I. 



TREAD softly and circumspectly in this sect. i. 
funambulatory Track and narrow Path of Pursue 

. virtue vir- 

Goodness : pursue Virtue virtuously : leven not tuousiy. 
good Actions nor render Virtues disputable. 
Stain not fair Acts with foul Intentions: maim 
not Uprightness by halting Concomitances, nor 
circumstantially deprave substantial Goodness. 

Consider whereabout thou art in Cebes's 
Table^ or that old Philosophical Pinax of the 
Life of IMan : whether thou art yet in the Road 
of uncertainties ; whether thou hast yet entred 
ilic narrow Gate, got up the Hill and asperous 
way, which Icadeth unto the House of Sanity, or 
taken that purifying Potion from the hand of 
sincere Erudition, which may send thee clear 
and pure away unto a virtuous and happy Life. 

In this virtuous Voyage of thy Life hull not 
about like the Ark without the use of Rudder, 
Mast, or Sail, and bound for no Port. Let not 
disappointment cause Despondency, nor diffi- 
culty Despair. Think not that you are Sailing 
from Lima to Manillia, when you may fasten up 

M 



l62 



CHRISTIAN MORALS. 



PART I. the Rudder, and sleep before the Wind ; but 
expect rough Seas, Flaws, and contrary Blasts ; 
and 'tis well if by many cross Tacks and Veer- 
ings you arrive at the Port ; for we sleep in 
Lyons Skins in our Progress unto Virtue, and 
we slide not, but climb unto it. 

Sit not down in the popular Forms and com- 
mon Level of Virtues. Offer not only Peace- 
Offerings but Holocausts unto God: where all 
is due make no reserve, and cut not a Cum- 
min Seed with the Almighty. To serve Him 
singly to serve our selves, were too partial a piece 
of Piety, not like to place us in the illustrious 
Mansions of Glory. 
SECT. II. Rest not in an Ovation, but a Triumph over 
UoTo^anon) ^^y Passions : let Anger w^alk hanging down 
over thy the head ; let Malice go manicled, and Envy 
fetter'd after thee. Behold within thee the long 
train of thy Trophies, not without thee. Make 
the quarrelling Lapithytes sleep, and Centaurs 
within lye quiet Chain up the unruly Legion 
of thy breast ; lead thine own captivity captive, 
and be Casar within thyself. 

He that is Chast and Continent not to im- 
pair his strength, or honest for fear of Con- 
tagion, will hardly be heroically virtuous. Ad- 
journ not this virtue untill that ^temper, when 
Cato could lend out his Wife, and impotent 
Satyrs write Satyrs upon Lust : But be chast in 
thy flaming Days, when Alexander dar'd not 
trust his eyes upon the fair Sisters of Darius, 
and when so many think there is no other way 
but Origen's. 



passions. 



SECT. III. 



Adjourn 
not thy 
chastity. 



CHRISTIAN MORALS, 163 

Show thy Art in Honesty, and loose not thy part i. 
Virtue by the bad Managery of it. Be tern- Betempe-* 
perate and sober ; not to preserve your body in rate, 
an abihty for wanton ends; not to avoid the 
infamy of common transgressors that way, and 
thereby to hope to expiate or palliate obscure 
and closer vices ; not to spare your purse, nor 
simply to enjoy health; but in one word, that to serve God 
thereby you may truly serve GoD, which ever}' 
sickness will tell you you cannot well do without 
health. The sick Man's Sacrifice is but a lame 
Oblation. Pious Treasures la/d up in healthful 
days plead for sick non-performances; without 
which we must needs look back with anxiety 
upon the lost opportunities of health ; and may 
have cause rather to envy than pity the ends of 
penitent publick Sufferers, who go with health- 
full prayers unto the last Scene of their lives, 
and in the Integrity of their faculties return Eccies. xii 7. 
their Spirit unto God That gave it. 

Be Charitable before wealth make thee co- skct. v. 
vetous, and loose not the glory of the Mite. If st.132rkxii. 
Riches encrease, let thy mind hold pace with 41, &c. 
them ; and think it not eiiough to be Liberal, 
but Munificent. Though a Cup of cold water St. Matth. x. 
from some hand may not be without it*s reward, *'" 
yet stick not thou for Wine and Oyl for the St. Luke x. 
Wounds of the Distressed ; and treat the poor, ^*" 
as our Saviour did the Multitude, to the reliques ^*' J°^° ^• 
of some baskets. Diffuse thy beneficence early, Diffuse thy 
and while thy Treasures call thee Master : there ^jy^""*^ 
may be an Atropos of thy Fortunes before that 
of thy Life, and thy wealth cut off" before that 

M 2 



1 64 



CHRISTIAN MORALS. 



St. Luke vi 
30- 



PART I. hour, when all Men shall be poor; for the j 
tice of Death looks equally upon the dead, 
Charon expects no more from Alexander t 
from Irus. 

»KCT. vr. Give not only unto seven, but also unto ei^ 

widd'"^^*''^' ^^^^ ^^' "^^° moxQ, than many. Though to \ 
Kcci, xi. 2. luito every one that asketh may seem se^ 
advice, yet give thou also before asking, 
is, where want is silently clamorous, and n: 
Necessities, not their Tongues, do loudly 
for thy Mercies. For though sometimes ne 
sitousntss be dumb, or misery speak not 
yet true Charity is sagacious, and will find 
hints for beneficence. Acquaint thy self 1 
the Physiognomy of Want, and let the d 
colours and first lines of necessity suffise to 
thee there is an object for thy bounty. S] 
not where thou canst not easily be prodigal, 
fear not to be undone by mercy. For sinc< 
who hath pity on the poor lendeth unto 
Almighty Rewarder, Who observes no Ides 
every day for His payments, Charity beco 
pious Usury, Christian Liberality the r 
thriving industry, and what we adventure 
Cockboat may return in a Carrack unto us. 
Fccics xi 1. who thus casts his bread upon the Water s 
surely find it again ; for though it falleth to 
bottom, it sinks but like the Ax of the Prop 
to arise again unto him. 
sicT. VII. If Avarice be thy Vice, yet make it not 
wdiM^ *^.r I^tinishment. Miserable men commiserate 
Scmscivcs ; themsclvcs, bowelless unto others, and m< 
less unto their own bowels. Let the fruitio 



Prov. xix 
»7 



V Kings vi. 



CHRISTIAN MORALS, 165 

things bless the possession of them, and think part I. 
it more satisfaction to live richly than dye rich. 
For since thy good works, not thy goods, will Rev. xiv. 13. 
follow thee; since wealth is an appertinance 
of life, and no dead Man is Rich; to famish in 
Plenty, and live poorly to dye Rich, were a 
multiplying improvement in Madness, and use 
upon use in Folly. 

Trust not to the Omnipotency of Gold, and say sect. vm. 
not unto it, Tlioti art my Confidence. Kiss not 2?27***' 
thy hand to that Terrestrial Sun, nor bore thy Kx. xxi. 6 
ear unto its servitude. A Slave unto Mammon \: ^ ' ^ ' 
makes no servant unto GoD. Covetousness ^'^^ but unto 
cracks the sinews of Faith ; numbs the appre- 
hension of any thing above sense, and only 
affected with the certainty of things present, 
makes a pcradventure of things to come; lives 
but unto one World, nor hopes but fears an- 
other ; makes their own death sweet unto others, 
bitter unto themselves; brings formal sadness, 
sccnical mourning, and no wet eyes at the 
grave. 

Persons lightly dipt, not grain'd in generous sect. ix. 
Honesty, are but pale in Goodness, and faint in%Suie,^ 
hued in Integrity. But be thou what thou "pt lightly 
vertuously art, and let not the Ocean wash away '^ 
thy Tincture. Stand magnetically upon that 
Axis, where prudent simplicity hath fixt thee ; 
and let no attraction invert the Poles of thy 
Honesty. That Vice may be uneasy and even 
monstrous unto thee, let iterated good Acts and 
long confirmed habits make Virtue almost na- 
tural, or a second nature in thee. Since vir- 



1 66 CHRISTIAN MORALS. 

FART I. tuous superstructions have comraonly generous 
foundations, dive into thy inclinations, and early 
discover what nature bids thee to be, or tells 
thee thou ma/st be. They who thus timely 
descend into themselves, and cultivate the good 
seeds which nature hath set in them, prove not 
shrubs but Cedars in their generation; and to 
be in the form of the best of the Bad, or the 
worst of the Good, will be no satisfaction unto 
them. 
sBCT. X. Make not the consequence of Virtue the ends 

Hale 00*"^' ^hercof. Be not beneficent for a name or Cym- 
by-cnd». bal of applausc, nor exact and just in Commerce 
for the advantages of Trust and Credit, which 
attend the reputation of true and punctual deal- 
ing ; for these Rewards, though unsought for, 
plain Virtue will bring with her. To have other 
by-ends in good actions sowers Laudable per- 
formances, which must have deeper roots, mo- 
tives, and instigations, to give them the stamp 
of Virtues. 
sKCT. xr. Let not the Law of thy Country be the non 
loimt'ry!^^ wZ/rrt: of thy Honesty; nor think that always 
not the «^« good enough which the Law will make good. 
honTsty. ^ ^ Narrow not the Law of Charity, Equity, Mercy; 
joyn Gospel Righteousness with Legal Right; 
be not a mere Gamaliel in the Faith, but let 
the Sermon in the Mount be thy Targum unto 
the Law of Sinah. 
SKCT. xn. Live by old Ethicks and the classical Rules 

Morality not r tt *. r» .. 

ambulatory, o* Honcsty. Put no new names or notions 
upon Authentick Virtues and Vices. Think 
not that Morality is Ambulatory; that Vices in 



XXIU. 2. 



CHRISTIAN MORALS, 167 

one age are not Vices in another ; or that Virtues, part i. 
which arc under the everlasting Seal of right 
Reason, may be Stamped by Opinion. And No nevvr 
therefore, though vicious times invert the opi- «'^cks. 
nions of things, and set up a new Ethicks 
against Virtue, yet hold thou unto old Morality ; 
and rather than follow a multiUide to do evil^ ex 
stand like Pompcy's Pillar conspicuous by thy 
self, and single in Integrity. And since the 
worst of times afford imitable Examples of 
Virtue, since no Deluge of Vice is like to be 
so general but more than eight will escape ; 
eye well those Heroes who have held their 
Heads above Water, who have touched Pitch EccIus. xiii. 
and not been defiled, and in the common Con- »• 
tagion have remained uncorrupted. 

Let Age, not Envy, draw wrinkles on thy sect. xm. 
cheeks; be content to be envy'd, but ^i^vy not. ^"^^^"^ 
Emulation may be plausible, and Indignation depravity, 
allowable ; but admit no treaty with that passion 
which no circumstance can make good. A dis- 
placency at the good of others because they 
enjoy it, though not unworthy of it, is an absurd 
depravity, sticking fast unto corrupted nature, 
and often too hard for Humility and Charity, 
the great Suppressors of Envy. This surely 
is a Lyon not to be strangled but by Hercules 
himself, or the highest stress of our minds, and 
an Atom of that power which subdueth all things Phii. Hi. 21. 
tinto it self. 

Owe not thy Humility unto humiliation from sect. xiv. 
adversity, but look humbly down in that State J^Tnot^o 
when others look upwards upon thee. Think humUiation. 



1 66 



I'AI 



I'Lll: 



..V. 






CHRISTIAN MORALS. 169 

so read with less fear that Stabbing Truth, that PART I. 

in company with this vice thy ReHgion is in vain, p*- Jan**-*** 

Moses broke the Tables without breaking of the Ex. xxxH. 

Law ; but where Charity is broke, the Law it self '^' 

is shattered, which cannot be whole without 

Love, which is the fulfilling of it. Look humbly Rom. xiH. 

upon thy Virtues, and though thou art Rich '"' 

in some, yet think thy self Poor and Naked 

without that Crowning Grace, which thinketh ^^-'or. xiU. 4, 

no evil, which envicth not, which beareth, 

hopeth, believeth, endureth all things. With 

these sure Graces, while busy Tongues are St. Luke 

crying out for a drop of cold Water, mutes ^^^- ^^• 

may be in happiness, and sing the Trisagion Rev. iv. 8. 

in Heaven. 

However thy understanding may waver in sect. xvn. 
the Theories of True and False, yet fasten the ruddwof diy 
Rudder of thy Will, steer strait unto good, and will ; steer 
fall not foul on evil. Imagination is apt to rove, Jj^^ g^^^^ 
and conjecture to keep no bounds. Some have 
run out so far, as to fancy the Stars might be 
but the light of the Crystalline Heaven shot 
through perforations on the bodies of the Orbs. 
Others more ingeniously doubt whether there 
hath not been a vast tract of Land in the At- 
lantick Ocean, which Earthquakes and violent 
causes have long ago devoured. Speculative 
Misapprehensions may be innocuous, but im- 
morality pernicious: Theorical mistakes and 
Physical Deviations may condemn our Judg- 
ments, not lead us into Judgment ; but per- 
versity of Will, immoral and sinful! enormities 
w alk with Adraste and Nemesis at their Backs, 



J70 



CHRISTIAN MORALS. 



PART L 



SECT. XVIII. 

Bid early 
defiance to 
thy rooted 
vices. 



SECT. XIX. 

I>e substan- 
tially great ; 



pursue us unto Judgment, and leave us viciously 
miserable. 

Bid early defiance unto those Vices which are 
of thine inward Family, and having a root in 
thy Temper plead a right and propriety in thee. 
Raise timely batteries against those strong holds 
built upon the Rock of Nature, and make this a 
great part of the Militia of thy hfe. Delude not 
thy self into iniquities from participation or com- 
munity, which abate the sense but not the ob- 
liquity of them. To conceive sins less, or less 
of sins, because others also transgress, were 
morally to commit that natural fallacy of Man, 
to take comfort from Society, and think adver- 
sities less, because others also suffer them. The 
politick nature of Vice must be opposed by 
Policy, and therefore wiser Honesties project 
and plot against it ; wherein notwithstanding 
we are not to rest in generals, or the trite 
Stratagems of Art. That may succeed with one 
which may prove successless with another: 
there is no community or common-weal of 
Virtue; every man must study his own oeco- 
nomy, and adapt such rules unto the figure of 
himself. 

Be substantially great in thy self, and more 
than thou appearest unto others; and let the 
World be deceived in thee, as they are in the 
Lights of Heaven. Hang early plummets upon 
the heels of Pride, and let Ambition have but an 
Epicycle and narrow circuit in thee. Measure 
not thy self by thy morning shadow, but by the 
extent of thy grave ; and Reckon thy self above 



CHRIS TIAN MORALS, \ 7 1 

the Earth by the line thou must be contented part i. 
with under it. Spread not into boundless Ex- 
pansions either of designs or desires. Think 
not that mankind liveth but for a few, and that 
the rest are born but to serve those Ambitions, 
which make but flies of Men and wildernesses 
of whole Nations. Swell not into vehement 
actions which imbroil and confound the Earth ; 
but be one of those violent ones which force the St. Matth. 
Kingdom of Heaven. If thou must needs rule, *'*. "• 
be Zcno's King, and enjoy that Empire which monarch" 
every Man gives himself. He who is thus his 
own Monarch contentedly sways the Scepter 
of himself, not envying the Glory of Crowned 
Heads and Elohims of the Earth. Could the 
World unite in the practise of that despised 
train of Virtues, which the Divine Ethicks of 
our Saviour hath so inculcated unto us, the 
furious face of things must disappear, Eden 
would be yet to be found, and the Angels might 
look down not with pity, but Joy upon us. 

Though the Quickness of thine Ear were able sect. lex. 
to reach the noise of the Moon, which some calumnia-*^ 
think it maketh in it's rapid revolution; though 'o"^; 
the number of thy Ears should equal Argus his 
Eyes; yet stop them all with the wise man's 
wax, and be deaf unto the suggestions of Tale- 
bearers, Calumniators, Pickthank or Malevo- 
lent Delators, who, while quiet Men sleep, st. Matth. 
sowing the Tares of discord and division, dis- *"*• *s- 
tract the tranquillity of Charity and all friendly 
Society. These are the Tongues that set the g^^ j^^^^^ 
world on fire, cankers of reputation, and, like iii. 6. 



172 



CHRISTIAN MORALS. 



PART I. 
Jonah iv. 
6, 7. 

they relieve 
the devils. 



SECT. XXI. 

Annihilate 
not Goo's 
mercies by 
ingratitude. 

See above, 
p. 97. 



that of Jonas his Gourd, wither a good name 
in a night. Evil Spirits may sit still while these 
Spirits walk about, and perform the business 
of Hell. To speak more strictly, our corrupted 
hearts are the Factories of the Devil, which 
may be at work without his presence. For 
when that circumventing Spirit hath drawn 
Malice, Envy, and all unrighteousness unto 
well rooted habits in his disciples, iniquity then 
goes on upon its own legs, and if the gate of 
Hell were shut up for a time, Vice would still 
be fertile and produce the fruits of Hell. Thus 
when God forsakes us, Satan also leaves us : 
for such offenders he looks upon as sure and 
sealed up, and his temptations then needless 
unto them. 

Annihilate not the Mercies of GoD by the 
Oblivion of Ingratitude. For Oblivion is a kind 
of Annihilation, and for things to be as though 
they had not been is like unto never being. 
Make not thy Head a Grave, but a Reposi- 
tory of God's mercies. Though thou hadst the 
Memory of Seneca, or Simonides, and Con- 
science the punctual Memorist within us, yet 
trust not to thy Remembrance in things which 
need Phylacteries. Register not only strange, 
but merciful occurrences. Let Ephemerides not 
Olympiads give thee account of His mercies. 
Let thy Diaries stand thick with dutiful Me- 
mentos and Asterisks of acknowledgment. 
And to be compleat and forget nothing, date 
not His mercy from thy nativity ; look beyond 
the World, and before the iCra of Adam. 



CHRISTIAN MORALS, 173 

Paint not the Sepulcher of thy self, and strive part I. 
not to beautify thy corruption. Be not an Ad- ^^^\ n'^"* 
vocate for thy Vices, nor call for many Hour- will shorten 
Glasses to justify thy imperfections. Think not assiS^*^*^ 
that always good which thou thinkest thou canst 
always make good, nor that concealed which 
the Sun doth not behold. That which the Sun 
doth not now see will be visible when the Sun 
is out, and the Stars are fallen from Heaven. 
Mean while there is no darkness unto Con- 
science, which can see without Light, and in See below, 
the deepest obscurity give a clear Draught of ^' ^''" 
things, which the Cloud of dissimulation hath 
conceal'd from all eyes. There is a natural 
standing Court within us, examining, acquitting, 
and condemning at the Tribunal of our selves, 
wherein iniquities have their natural Theta's, 
and no nocent is absolved by the verdict of 
himself. And therefore, although our trans- 
gressions shall be tryed at the last bar, the 
process need not be long ; for the Judge of all 
knowpth all, and every Man will nakedly know 
himself; and when so few are like to plead 
not Guilty^ the Assize must soon have an end. 

Comply with some humors, bear with others, sect. xxm. 
but serve none. Civil complacency consists j^g"j^]^ ^'^ * 
with decent honesty : Flattery is a Juggler, and 
no Kin unto Sincerity. But while thou main- 
lainest the plain path, and scornest to flatter fall not into 
others, fall not into self Adulation, and become Uon.* 
not thine own Parasite. Be deaf unto thy self, 
and be not betrayed at home. Self-credulity, 
pride, and levity lead unto self-Idolatry. There 



174 CHRISTIAN MORALS. 

PART I. is no Damocles like unto self opinion, nor -any 
Siren to our own fawning Conceptions. To 
magnify our minor things, or hug our selves in 
our apparitions ; to afford a credulous Ear unto 
the clawing suggestions of fancy ; to pass our 
days in painted mistakes of our selves; and 
though we behold our own blood, to think oiir 
selves the Sons of Jupiter ; are blandishments 
of self love, worse than outward delusion. By 
this Imposture Wise Men sometimes are mis- 
taken in their Elevation, and look above them- 
selves ; and Fools, which are Antipodes unto 
the Wise, conceive themselves to be but their 
PericBci^ and in the same parallel with them. 
SECT. XXIV. Be not a Hercules furejis abroad, and a Pol- 
dommioif of ^°" within thy self. To chase our Enemies out 
thyself. of the Field, and be led captive by our Vices ; 
to beat down our Foes, and fall down to our 
Concupiscences ; are Solecisms in Moral Schools, 
and no Laurel attends them. To well manage 
our Affections and wild Horses of Plato, are 
the highest Circenses; and the noblest Digla- 
diation is in the Theater of our selves: for 
therein our inward Antagonists, not only like 
common Gladiators, with ordinary Weapons 
and down right Blows make at us, but also 
like Retiary and Laqueary Combatants, with 
Nets, Frauds, and Entanglements fall upon us. 
Weapons for such combats are not to be forged 
at Lipara : Vulcan's Art doth nothing in this 
internal Militia; wherein not the Armour of 
Kph vL II, Achilles, but the Armature of St. Paul, gives 
*'^ the Glorious day, and Triumphs not Leading 



CHRISTIAN MORALS. 



^7S 



up into Capitols, but up into the highest part i. 
Heavens. And therefore, while so many think 
it the only valour to command and master 
others, study thou the Dominion of thy self, 
and quiet thine own Commotions. Let Right 
Reason be thy Lycurgus, and lift up thy hand 
unto the Law of it; move by the Intelligences 
of the superiour Faculties, not by the Rapt of 
Passion, nor merely by that of Temper and 
Constitution. They who are merely carried on 
by the Wheel of such Inclinations, without the 
Hand and Guidance of Sovereign Reason, are 
but the Automatous part of mankind, rather 
lived than living, or at least underliving them- 
selves. 

Let not Fortune, which hath no name iii sect. xxv. 
Scripture, have any in thy Divinity. Let Pro-jJ^^incf 
vidence, not Chance, have the honour of thy! name in 
acknowledgments, and be thy Oedipus in Con-* Se" above, 
tingences. Mark well the Paths and winding p- ^q. 
Ways thereof; but be not too wise in the Con-j 
struction, or sudden in the Application. The 
Hand of Providence writes often by Abbre- The hand of 
viatures, Hieroglyphicks or short Characters, j^'®^*'^*^'^"- 
which, like the Laconism on the Wall, are not{ 
to be made out but by a Hint or Key from that! 
Spirit which indited them. Leave future occur- \ 
rences to their uncertainties, think that which ■ 
is present thy own ; and since 'tis easier to 
foretell an Eclipse, than* a foul Day at some 
distance, look for little regular below. Attend 
with patience the uncertainty of Things, and 
what lieth yet unexerted in the Chaos of Fu- 



jected. 



176 /CHRISTIAN MORALS, 

PART I. turitv^ ^he uncertainty and i^noiaiK ^g^f Things 
to come make5 the W orld ne w unto us by un- 
expected EmergQnces^ whereby we pass not our 
days in the trite road of affairs affording no 
Novity; for the novelHzing Spirit of Man lives 
by variety and the new Faces of Things. 
srxT. XXVI. Though a contented Mind enlargeth the 
lionoure^not <^imension of Httle things, and unto some 'tis 
!2.*f/^" Wealth enough not to be Poor, and others are 
well content, if they be but Rich enough to be 
Honest, and to give every Man his due; yet 
fall not into that obsolete Affectation of Bravery 
to throw away thy Money, and to reject all 
Honours or honourable stations in this courtly 
and splendid World. Old Generosity is super- 
annuated, and such contempt of the World out 
of date. No Man is now like to refuse the 
favour of great ones, or be content to say unto 
Princes, Stand out of my Sun. And if any 
there be of such antiquated Resolutions, they 
are not like to be tempted out of them by great 
ones ; and 'tis fair if they escape the name of 
Hypocondriacks from the Genius of latter times, 
unto whom contempt of the World is the most 
contemptible opinion, and to be able, like Bias, 
to carry all they have about them were to be 
the eighth Wise-man. However, the old tetrick 
Philosophers look'd always with Indignation 
upon such a Face of Things, and observing the 
unnatural current of Riches, Power, and Honour 
in the World, and withall the imperfection and 
demerit of persons often advanced unto them, 
were tempted unto angry Opinions, that Affairs 



CHRISTIAN MORALS, 1 7 7 

were ordered more by Stars than Reason, and PART I. 
that things went on rather by Lottery than 
Election. 

If thy Vessel be but small in the Ocean of sect. xxvn. 
this World, if Meanness of Possessions be thy 
allotment upon Earth, forget not those Virtues 
which the great Disposer of all bids thee to 
entertain from thy Quality and Condition, that 
is, Submission, Humility, Content of mind, and 
Industry. Content may dwell in all Stations. Content may 
To be low, but above contempt, may be high ^^^jf^^" *" 
enough to be Happy. But many of low Degree 
may be higher than computed, and some Cubits 
above the conmion Commensuration ; for in all 
States Virtue gives Qualifications and Allow- 
ances, which make out defects. Rough Dia- 
monds are sometimes mistaken for Pebbles, and 
Meanness may be Rich in Accomplishments, 
which Riches in vain desire. If our merits be 
above our Stations, if our intrinsecal Value be 
greater than what we go for, or our Value than 
our Valuation, and if we stand higher in GOD% 
than in the Censor's Book ; it may make some 
equitable balance in the inequalities of this 
World, and there may be no such vast Chasm or 
Gulph between disparities as common Measures 
determine. The Divine Eye looks upon high and 
low differently from that of Man. They who 
seem to stand upon Olympus, and high mounted 
unto our eyes, may be but in the Valleys and low 
Ground unto His ; for He looks upon those as 
highest who nearest approach His Divinity, and 
upon those as lowest who are farthest from it. 

N 



178 



CHRISTIAN MORALS. 



PART T. 

SKCT. 
XXVIII. 



See above, 
p. 114. 

Nothing 
totally bad ; 



th'Hijjh 
dross in 
all human 
tempers. 



When thou lookest upon the Imperfections 
of others, allow one Eye for what is Laudable 
in them, and the balance they have from some 
excellency, which may render them consider- 
able. While we look with fear or hatred upon 
the Teeth of the Viper, we may behold his Eye 
with love. In venemous Natures something 
may be amiable : Poysons afford Antipoysons : 
nothing is totally, or altogether uselesly bad. 
Notable Virtues are sometimes dashed with 
notorious Vices, and in some vicious tempers 
have been found illustrious Acts of Virtue; 
which makes such observable worth in some 
actions of King Demetrius, Antonius, and 
Ahab, as are not to be found in the same kind 
in Aristides, Numa, or David. Constancy, 
Generosity, Clemency, and Liberality have been 
highly conspicuous in some Persons not markt 
out in other concerns for Example or Imitation. 
But since Goodness is exemplary in all, if others 
have not our Virtues, let us not be wanting in 
theirs, nor, scorning them for their Vices whereof 
we are free, be condemned by their Virtues 
wherein we are deficient There is Dross, 
Alloy, and Embasement in all human Temper ; 
and he flieth without Wings, who thinks to find 
Ophyr or pure Metal in any. For perfection is 
not, like Light, centered in any one Body ; but, 
like the dispersed Seminalities of Vegetables at 
the Creation, scattered through the whole Mass 
of the Earth, no place producing all, and almost 
all some. So that 'tis well, if a perfect Man 
can be made out of many Men, and, to the per- 



CHRISTIAN MORALS. \ 79 

feet Eye of God, even out of Mankind. Time, PART I. 
which perfects some Things, imperfects also 
others. Could we intimately apprehend the 
Ideated Man, and as he stood in the intellect of 
God upon the first exertion by Creation, we 
might more narrowly comprehend our present 
Degeneration, and how widely we are fallen 
from the pure Exemplar and Idea of our Nature : 
for after this corruptive Elongation from a 
primitive and pure Creation, we are almost lost 
in Degeneration; and Adam hath not only 
fallen from his Creator, but we our selves from 
Adam, our Tycho and primary Generator. 

Quarrel not rashly with Adversities not yet sect.xxix. 
understood, and overlook not the Mercies often noTthe'mcr- 
bound up in them ; for we consider not suffi- cies often 
ciently the good of Evils, nor fairly compute adversities." 
the Mercies of Providence in things afflictive 
at first hand. The famous Andreas Doria being 
invited to a Feast by Aloysio Fieschi with 
design to Kill him, just the night before fell 
mercifully into a fit of the Gout, and so escaped 
that mischief. When Cato intended to kill 
himself, from a blow which he gave his servant, ^^"'*"*r 
who would not reach his Sword unto him, his cc. 68, 7a 
Hand so swell'd that he had much ado to effect 
his design. Hereby any one but a resolved 
Stoick might have taken a fair hint of con- 
sideration, and that some mercifuU Genius 
would have contrived his preservation. To be 
sagacious in such intercurrences is not Super- 
stition, but wary and pious Discretion ; and to 
contemn such hints were to be deaf unto the 

N 2 



i8o 



CHRISTIAN MORALS, 



PART I. 



SECT. XXX. 
Pass not the 
Rubicon of 
sin; 



See above, 
p. 151. 



Homer, //. 
i. 590. 



merciful 
interven- 
tions may 
recal us. 



SRCT. XXXI. 
Confound 
not the 
distinctions 
of men and 
women. 



speaking hand of GOD, wherein Socrates and 
Cardan would hardly have been mistaken. 

Break not open the gate of Destruction, and 
make no haste or bustle unto Ruin. Post not 
heedlesly on unto the non ultra of Folly, or 
precipice of Perdition. Let vicious ways have 
their Tropicks and Deflexions, and swim in the 
Waters of Sin but as in the Asphaltick Lake, 
though smeared and defiled, not to sink to the 
bottom. If thou hast dipt thy foot in the 
Brink, yet venture not over Rubicon : run not 
into Extremities from whence there is no re- 
gression. In the vicious ways of the World it 
mercifully falleth out that we become not ex- 
tempore wicked, but it taketh some time and 
pains to undo our selves. We fall not from 
Virtue, like Vulcan from Heaven, in a day. 
Bad Dispositions require some time to grow 
into bad Habits, bad Habits must undermine 
good, and often repeated acts make us habi- 
tually evil: so that by gradual depravations, 
and while we are but staggeringly evil, we are 
not left without Parentheses of considerations, 
thoughtful rebukes, and merciful interventions, 
to recal us unto our selves. For the Wisdom 
of God hath methodized the course of things 
unto the best advantage of goodness, and 
thinking Considerators overlook not the tract 
thereof. 

Since Men and Women have their proper 
Virtues and Vices, and even Twins of different 
sexes have not only distinct coverings in the 
Womb, but differing qualities and virtuous 



CHRISTIAN MORALS. 18 1 

Habits after ; transplace not their Proprieties PART I. 
and confound not their Distinctions. Let Mas- 
culi ne and feminine accomplishments shine in 
their proper Qrb s^ a nd adorn their respeqtivp 
subjects^^ However unite not the Vices of both 
>exes in one; be not Monstrous in Iniquity, nor 
Hermaphroditically Vitious." 

If generous Honesty, Valour, and plain Deal- sect. xxxn. 
ing, be the Cognisance of thy Family or Cha- underThe 
racteristick of thy Country, hold fast such merits of thy 
inclinations suckt in with thy first Breath, and shhTc b" ' 
which lay in the Cradle with thee. Fall not *^y <>^- 
into transforming degenerations, which under 
the old name create a new Nation. Be not an 
Alien in thine own Nation; bring not Orontes 
into Tiber ; learn the Virtues not the Vices of thy 
foreign Neighbours, and make thy imitation by 
discretion not contagion. Feel something of thy 
self in the noble Acts of thy Ancestors, and find 
in thine own Genius that of thy Predecessors. 
Rest not under the Expired merits of others, 
shine by those of thy own. Flame not like the 
central fire which enlightneth no Eyes, which no 
Man seeth, and most men think there's no such 
thing to be seen. Add one Ray unto the com- 
mon Lustre ; add not only to the Number but 
the Note of thy Generation ; and prove not a 
Cloud but an Asterisk in thy Region. 

Since thou hast an Alarum in thy Breast, sEcr.xxxni. 
which tells thee thou hast a Living Spirit in awayAy 
thee above two thousand times in an hour; dull daysindoth. 
not away thy Days in sloathful supinity and the 
tediousness of doing nothing. To strenuous 



1 82 



CHRISTIAN MORALS. 



PART I. 

Tediousness 
of doing 
nothing. 



Prov. xxii. 



SECT. XXXIV. 

Busy not 
thy tongue 
in the en- 
comium of 
thyself. 
Ps. cviii. I. 



Minds there is an inquietude in overquietness, 
and no laboriousness in labour; and to tread a 
mile after the slow pace of a Snail, or the heavy 
measures of the Lazy of Brazilia, were a most 
tiring Pennance, and worse than a Race of some 
furlongs at the Olympicks. The rapid courses 
of the heavenly bodies are rather imitable by 
our Thoughts than our corporeal Motions ; yet 
the solemn motions of our lives amount unto a 
greater measure than is commonly apprehended. 
Some few men have surrounded the Globe of 
the Earth; yet many in the set Locomotions 
and movements of their days have measured 
the circuit of it, and twenty thousand miles have 
been exceeded by them. Move circumspectly 
not meticulously, and rather carefully sollicitous 
than anxiously soUicitudinous. Think not there 
is a Lyon in the way, nor walk with Leaden 
Sandals in the paths of Goodness; but in all 
Virtuous motions let Prudence determine thy 
measures. Strive not to run like Hercules, 
a furlong in a breath: Festination may prove 
Precipitation; deliberating delay may be wise 
cunctation, and slowness no sloathfulness. 

Since Virtuous Actions have their own Trum- 
pets, and without any noise from thy self will 
have their resound abroad, busy not thy best 
Member in the Encomium of thy self. Praise 
is a debt we owe unto the Virtues of others, and 
due unto our own from all, whom Malice hath 
not made Mutes, or Envy struck Dumb. Fall 
not however into the common prevaricating way 
of self commendation and boasting, by denoting 



CHRISTIAN MORALS. 183 

the imperfections of others. He who discern- part I. 
mendeth others obliquely commendeth himself. 
He who whispers their infirmities proclaims his 
own Exemption from them, and consequently 
says, / am not as Ms Publican^ or Hie niger, St Luke 
whom I talk of. Open ostentation and loud vain- *^** *'' 
glory is more tolerable than this obliquity, as but 
containing some Froath no Ink; as but consisting 
of a personal piece of folly, nor complicated with 
uncharitableness. Superfluously we seek a pre- 
carious applause abroad : every good Man hath 
his plauidite within himself; and though his 
Tongue be silent, is not without loud Cymbals 
in his Breast Conscience will become his 
Panegyrist, and never forget to crown and extol 
him unto himself. 

Bless not thy self only that thou wert bom in sect. xxmr. 
Athens ; but among thy multiplyed acknow- ^J £SS?** 
ledgments lift up one hand unto Heaven, that parents, 
thou wert born of Honest Parents, that Mo- 
desty, Humility, Patience, and Veracity lay in 
the same Egg, and came into the World with 
thee. From such foundations thou ma/st be 
Happy in a Virtuous precocity, and make an 
early and long walk in Goodness ; so may'st 
thou more naturally feel the contrariety of Vice 
unto Nature, and resist some by the Antidote of 
thy Temper. As Charity covers, so Modesty Modesty 
preventeth, a multitude of sins ; withholding J'j^'StitSte 
from noon-day Vices and brazen-broVd Ini- of sins, 
quities, from sinning on the house top, and 
painting our follies with the rays of the Sun. 
Where this Virtue reigneth, though Vice may 



1 84 CHRISTIAN MORALS. 

PART I show its Head, it cannot be in its Glory : where 
shame of sin sets, look not for Virtue to arise ; 
for when Modesty taketh Wing, Astraea goes 
soon after. 
SECT. XXXVI. The Heroical vein of Mankind runs much in 
S^'fdie?^ : the Souldiery, and couragious part of the World; 
and in that form we oftenest find Men above 
Men. History is full of the gallantry of that 
Tribe ; and when we read their notable Acts, we 
easily find what a difference there is between a 
Life in Plutarch and in Laertius. Where true 
Fortitude dwells, Loyalty, Bounty, Friendship, 
and Fidelity may be found. A man may con- 
fide in persons constituted for noble ends, who 
dare do and suffer, and who have a Hand to 
bum for their Country and their Friend. Small 
and creeping things are the product of petty 
Souls. He is like to be mistaken, who makes 
choice of a covetous Man for a Friend, or relieth 
upon the Reed of narrow and poltron Friend- 
ship. Pityful things are only to be found in the 
the English cottages of such Breasts ; but bright Thoughts, 
gent cman. ^j^^j. Dgg^jg^ Constancy, Fidelity, Bounty, and 
generous Honesty are the Gems of noble Minds; 
wherein (to derogate from none,) the true Hero- 
ick English Gentleman hath no Peer. 



CHRISTIAN MORALS. 



PART 11. 



PUNISH not thy self with Pleasure; glut sbct.i. 
not thy sense with palative Delights ; nor ^Jj^ff^jth 
revenge the contempt of Temperance by the pe- pleasure ; 
nalty of Satiety. Were there an Age of delight 
or any pleasure durable, who would not honour 
Volupia ? but the Race of Delight is short, and 
Pleasures have mutable faces. The pleasures 
of one age are not pleasures in another, and 
their Lives fall short of our own. Even in our 
sensual days the strength of delight is in its the strength 
seldomness or rarity, and sting in its satiety : ,^1^*^^' 
Mediocrity is its Life, and immoderacy its Con- seldomness. 
fusion. The luxurious Emperors of old incon- 
siderately satiated themselves with the Dainties 
of Sea and Land, till, wearied through all varie- 
ties, their refections became a study unto them, 
and they were fain to feed by Invention : No- 
vices in true Epicurism ! which by mediocrity, 
paucity, quick and healthful Appetite, makes 
delights smartly acceptable ; whereby Epicurus 
himself found Jupitet^s brain in a piece of 
Cytheridian Cheese, and the Tongues (rf Nig^- 



S6 CHRISTIAN MORALS. 

TART 11. ingals in a dish of Onyons. Hereby healthful 
and temperate poverty hath the start of nau- 
seating Luxury; unto whose clear and naked 
appetite every meal is a feast, and in one^ single 
dish the first course of Metellus ; who are cheaply 
hungry, and never loose their hunger, or advan- 
tage of a craving appetite, because obvious food 
contents it ; while Nero half famish'd could not 
feed upon a piece of Bread, and lingring after 
his snowed water, hardly got down an ordinary 
cup of Cahia, By such circumscriptions of 
pleasure the contemned Philosophers reserved 
unto themselves the secret of Delight, which 
the Helltio's of those days lost in their exor- 
bitances. In vain wc study Delight: it is at 
the command of every sober Mind, and in every 
sense born with us ; but Nature, who teacheth 
us* the rule of pleasure, instructeth also in the 
bounds thereof, and where its line expireth. 
And therefore temperate Minds, not pressing 
their pIca.Hurcs until the sting appeareth, enjoy 
thpir contcntations contentedly and without re- 
yrtJt, und so escape the folly of excess, to be 
|i|prt»»r(l unto displacency. 
vtkv* M Uiln^ candid Kyes unto the perusal of mens 

^"'"'^ui.v ^<*'^*»» "''<^ ^t-'t not Zoilism or Detraction blast 
TCXk^I wi^II Intrndrd labours. He that endureth no 
u li,\ tfMlll«» III mens writings must only read his own, 

wluMrln (or the most part all appeareth white. 
UhmImIJoh mistakes, inadvertency, expedition. 
fMid hunjan Lapses, may make not only Moles 
hill Wiirts in learned Authors, who notwith- 
iti^ndin^i being judged by the capital matter, 



CHRISTIAN MORALS. i«7 

admit not of disparagement I should unwill-> PART IL 
ingly affirm that Cicero was but slightly versed 
in Homer, because in his Work De Gloria he 
ascribed those verses unto Ajax, which were 
delivered by Hector. What if Plautus in the 
account of Hercules mistaketh nativity for con- 
ception? Who would have mean thoughts of 
ApoUinaris Sidonius, who seems to mistake the 
River Tigris for Euphrates ; and, though a good 
Historian and learned Bishop of Auvergne, had 
the misfortune to be out in the Story of David, 
making mention of him when the Ark was sent 
back by the Philistins upon a Cart ; which was x Sam. vL 
before his time ? Though I have no great opinion 
of MachiavePs Learning, yet I shall not pre- 
sently say, that he was but a Novice in Roman 
History, because he was mistaken in placing 
Commodus after the Emperour Severus. Capital 
Truths are to be narrowly eyed, collateral Lapses 
and circumstantial deliveries not to be too, 
strictly sifted. And if the substantial subject 
be well forged out, we need not examine the 
sparks which irregularly fly from it 

Let well-weighed Considerations, not stiff and sbct. hi. 
peremptory Assumptions, guide thy discourses, ^ti^**?fit 
Pen, and Actions. To begin or continue our ^ci^^"*****! 
works like Trismegistus of old, VeruMy eerie SSJ^e. 
verum, atque verissimum est^ would sound arro- 
gantly unto present Ears in this strict enquiring 
Age, wherein, for the most part, Probabfyy and 
Perhaps^ will hardly serve to mollify the Spirit 
of captious Contradictors. If Cardan saith that 
a Parrot is a beautiful Bird, Scaliger will set his 



1 88 



CHRISTIAN MORALS. 



PART II Wits o^ work to prove it a deformed Animj 
The Compage of all Physical Truths is not s 
closely jointed, but opposition may find intr 
sion, nor always so closely maintained, as n< 
to suffer attrition. Many Positions seem quod] 
betically constituted, and like a Delphian Blac 
will cut on both sides. Some Truths seem a 
most Falshoods, and some Falshoods almo: 
Truths; wherein Falshood and Truth seei 
almost aequilibriously stated, and but a fe 
grains of distinction to bear down the ballanc> 
Some have digged deep, yet glanced by tt 
Royal Vein ; and a Man may come unto the Per 
cardium, but not the Heart of Truth. Beside 
many things are known, as some are seen, thj 
is by Parallaxis, or at some distance from the 
true and proper beings, the superficial regard < 
things having a different aspect from their trt 
and central Natures. And this moves sob< 
Pens unto suspensory and timorous assertion 
nor presently to obtrude them as Sibyls leave 
which after considerations may find to be bi 
folious apparences, and not the central and vitj 
interiours of Truth. 
SECT. IV. Value the Judicious, and let not mere acquesi 
in minor parts of Learning gain thy preexi: 
mation. Tis an unjust way of compute \ 
magnify a weak Head for some Latin abilitie 
and to undervalue a solid Judgment, because li 
knows not the genealogy of Hector. When thj 
notable King of France would have his Son t 
Natural know but One sentence in Latin, had it been 
parts and good one, perhaps it had been enough. Natnr; 



CHRISTIAN MORALS. 189 

parts and good Judgments rule the World, part il 
States are not governed by Ergotisms. Many «oo<J J"d?- 

, ,- 11 1 ,, , ,/. ments rule 

have ruled well who could not perhaps define a the worfd. 
Commonwealth, and they who understand not 
the Globe of the Earth command a great part 
of it. Where natural Logick prevails not, arti- 
ficial too often faileth. Where Nature fills the 
Sails, the Vessel goes smoothly on, and when 
Judgment is the Pilot, the Ensurance need not 
be high. When Industry builds upon Nature, 
we may expect Pyramids : where that foundation 
is wanting, the structure must be low. They do 
most by Books, who could do much without 
them, and he that chiefly ows himself unto 
himself is the substantial Man. 

L et thy Studies be free as thy Thou^ its_and sect. v. 
Contemplations, bu t fly not only upon the wings th^*ie^^ 
of Imagination; jo yn Sense unto Reason ^ and o*" •«a™»ng 
Experiment unt o__Speculation, and so give life repeUtions! 
unto EmbrymiTruths, and Verities yet in their 
Chaos. There is nothing more acceptable unto 
the ingenious World, than this noble Eluctation 
of Truth ; wherein, against the tenacity of Pre- 
judice and Prescription, this Century now pre- 
vaileth. What Libraries of new Volumes af- 
tertimes will behold, and in what a new World 
of Knowledge the eyes of our Posterity may be 
happy, a few Ages may joyfully declare ; and is 
but a cold thought unto those who cannot hope 
to behold this Exantlation of Truth, or that 
obscured Virgin half out of the Pit. Which 
might make some content with a conmiutation 
of the time of their lives, and to commend the 



igo 



CHRISTIAN MORALS. 



PART II. Fancy of the Pythagorean metempsychosis 
whereby they might hope to enjoy this happinesi 
in their third or fourth selves, and behold tha 
in Pythagoras, which they now but foresee ii 
Euphorbus. The World, which took but si: 
days to make, is like to take six thousand t< 
make out : mean while old Truths voted dowi 
begin to resume their places, and new ones aris< 
upon us; wherein there is no comfort in th< 
happiness of Tully's Elizium, or any satisfac 
tion from the Ghosts of the Ancients, who knev 
so little of what is now well known. Men dis 
parage not Antiquity, who prudently exalt nev 
Enquiries, and make not them the Judges o 
Truth, who were but fellow Enquirers of it 
Who can but magnify the Endeavors of Aris 
totle, and the noble start which Learning ha( 
under him ; or less than pitty the slender pro 
gression made upon such advantages, whil 
many Centuries were lost in repetitions an< 
transcriptions sealing up the Book of Know 
ledge ? And therefore, rather than to swell tb 
leaves of Learning by fruitless Repetitions, t< 
sing the same Song in all Ages, nor adventur 
at Essays beyond the attempt of others, man; 
would be content that some would write lik 
Helmont or Paracelsus; and be willing t< 
endure the monstrosity of some opinions, fo 
divers singular notions requiting such aberra 
tions. 
SFCT. VI. Despise not the obliquities of younger ways 
onj^ter"^' nor despair of better things whereof there is ye 
things no prospect. Who would imagine that Diogenes 



CHRISTIAN MORALS, 191 

who in his younger days was a falsifier of Money, part ii. 
should in the after-course of his Life be so great JherrS yet 
a contemner of Metal ? Some Negros, who no prospect, 
believe the Resurrection, think that they shall 
rise white. Even in this life Regeneration 
may imitate Resurrection, our black and vitious 
tinctures may wear off, and goodness cloath us 
with candour. Good Admonitions knock not 
always in vain. There will be signal Examples 
of God's mercy, and the Angels must not want st. Luke 
their charitable Rcjoyces for the conversion of *^- *°- 
lost Sinners. Figures of most Angles do nearest 
approach unto Circles, which have no Angles at 
all. Some may be near unto goodness, who are 
conceived far from it, and many things happen, 
not hkely to ensue from any promises of Ante- 
cedencies. Culpable beginnings have found 
commendable conclusions, and infamous courses 
pious retractations. Detestable Sinners have 
proved exemplary Converts on Earth, and may 
be glorious in the Apartment of Mary Magda- 
len in Heaven. Men are not the same through 
all divisions of their Ages. Time, Experience, 
self-Reflexions, and God's mercies, make in 
some well-temper'd minds a kind of translation 
before Death, and Men to differ from them- 
selves as well as from other Persons. Hereof 
the old World afforded many Examples to the 
infamy of latter Ages, wherein Men too often 
live by the rule of their inclinations; so that, 
without any astral prediction, the first day gives Scncca, 
the last. Men are commonly as they were ; or ^^' ^^ 
rather, as bad dispositions run into worser 



iQo CHRISTIAN MORALS. 

PART II. Fancy of the P>^hagorean metempsychosis 
whereby they might hope to enjoy this happines 
in their third or fourth selves, and behold tha 
in Pythagoras, which they now but foresee ii 
Euphorbus. The World, which took but si: 
days to make, is like to take six thousand t< 
make out : mean while old Truths voted dowi 
begin to resume their places, and new ones aris* 
upon us ; wherein there is no comfort in th< 
happiness of Tully's Elizium, or any satisfac 
tion from the Ghosts of the Ancients, who knei; 
so little of what is now well known. Men dis 
parage not Antiquity, who prudently exalt nei; 
Enquiries, and make not them the Judges o 
Truth, who were but fellow Enquirers of it 
Who can but magnify the Endeavors of Aris 
totle, and the noble start which Learning ha< 
under him ; or less than pitty the slender pro 
gression made upon such advantages, whil 
many Centuries were lost in repetitions an< 
transcriptions sealing up the Book of Know 
ledge ? And therefore, rather than to swell th 
leaves of Learning by fruitless Repetitions, t 
sing the same Song in all Ages, nor adventur 
at Essays beyond the attempt of others, man; 
would be content that some would write lik 
Helmont or Paracelsus; and be willing t' 
endure the monstrosity of some opinions, fo 
divers singular notions requiting such aberra 
tions. 
SFCT. VI. Despise not the obliquities of younger way* 
if^S?ter"°' nor despair of better things whereof there is ye 
things no prospect. Who would imagine that Diogenes 



CHRISTIAN MORALS, 191 

who in his younger days was a falsifier of Money, part II. 
should in the after-course of his Life be so great SierrS yet 
a contemner of Metal ? Some Negros, who no prospect, 
believe the Resurrection, think that they shall 
rise white. Even in this life Regeneration 
may imitate Resurrection, our black and vitious 
tinctures may wear off, and goodness cloath us 
with candour. Good Admonitions knock not 
always in vain. There will be signal Examples 
of God's mercy, and the Angels must not want st. Luke 
their charitable Rejoyces for the conversion of *^- '°- 
lost Sinners. Figures of most Angles do nearest 
approach unto Circles, which have no Angles at 
all. Some may be near unto goodness, who are 
conceived far from it, and many things happen, 
not likely to ensue from any promises of Ante- 
cedencies. Culpable beginnings have found 
commendable conclusions, and infamous courses 
pious retractations. Detestable Sinners have 
proved exemplary Converts on Earth, and may 
iDe glorious in the Apartment of Mary Magda- 
len in Heaven. Men are not the same through 
all divisions of their Ages. Time, Experience, 
self-Reflexions, and God's mercies, make in 
some well-temper'd minds a kind of translation 
before Death, and Men to differ from them- 
selves as well as from other Persons. Hereof 
the old World afforded many Examples to the 
infamy of latter Ages, wherein Men too often 
live by the rule of their inclinations; so that, 
without any astral prediction, the first day gives Sencca, 
the last. Men are commonly as they were ; or ^^' ^^ 
rather, as bad dispositions run into worser 



IQO 



CHRISTIAN MORALS. 



PART II. Fancy of the P^'thagorean metempsychosis ; 
whereby they might hope to enjoy this happiness 
in their third or fourth selves, and behold that 
in Pythagoras, which they now but foresee in 
Euphorbus. The World, which took but six 
days to make, is like to take six thousand to 
make out : mean while old Truths voted down 
begin to resume their places, and new ones arise 
upon us ; wherein there is no comfort in the 
happiness of TuUy's Elizium, or any satisfac- 
tion from the Ghosts of the Ancients, who knew 
so little of what is now well known. Men dis- 
parage not Antiquity, who prudently exalt new 
Enquiries, and make not them the Judges of 
Truth, who were but fellow Enquirers of it. 
Who can but magnify the Endeavors of Aris- 
totle, and the noble start which Learning had 
under him ; or less than pitty the slender pro- 
gression made upon such advantages, while 
many Centuries were lost in repetitions and 
transcriptions sealing up the Book of Know- 
ledge ? And therefore, rather than to swell the 
leaves of Learning by fruitless Repetitions, to 
sing the same Song in all Ages, nor adventure 
at Essays beyond the attempt of others, many 
would be content that some would write like 
Helmont or Paracelsus; and be willing to 
endure the monstrosity of some opinions, for 
divers singular notions requiting such aberra- 
tions. 
SRCT. V!. Despise not the obliquities of younger ways, 
ifTj^ue "°' "^^^ despair of better things whereof there is yet 
things no prospect. Who would imagine that Diogenes, 



CHRISTIAN MORALS. 191 

who in his younger days was a falsifier of Money, part ii. 
should in the after-course of his Life be so great Jherris yet 
a contemner of Metal ? Some Ncgros, who "o prospect 
believe the Resurrection, think that they shall 
rise white. Even in this life Regeneration 
may imitate Resurrection, our black and vitious 
tinctures may wear off, and goodness cloath us 
with candour. Good Admonitions knock not 
always in vain. There will be signal Examples 
of God's mercy, and the Angels must not want st. Luke 
their charitable Rcjoyces for the conversion of *^- '°- 
lost Sinners. Figures of most Angles do nearest 
approach unto Circles, which have no Angles at 
all. Some may be near unto goodness, who are 
conceived far from it, and many things happen, 
not likely to ensue from any promises of Ante- 
cedencies. Culpable beginnings have found 
commendable conclusions, and infamous courses 
pious retractations. Detestable Sinners have 
proved exemplary Converts on Earth, and may 
be glorious in the Apartment of Mary Magda- 
len in Heaven. Men are not the same through 
all divisions of their Ages. Time, Experience, 
self-Reflexions, and God's mercies, make in 
some well-temper'd minds a kind of translation 
before Death, and Men to differ from them- 
selves as well as from other Persons. Hereof 
the old World afforded many Examples to the 
infamy of latter Ages, wherein Men too often 
live by the rule of their inclinations ; so that, 
without any astral prediction, the first day gives Sencca, 
the last. Men are commonly as they were ; or ^^' ^^ 
rather, as bad dispositions run into worser 



192 



CHRISTIAN MORALS. 



SECT- riL 
Geo. xviiL 

a/— 33- 



PA&T II. habits, the Evenii^ doth not crown, but soweriy 
coochide the Day. 

If the Ahni^ty will not spare us acceding to 
His merciful capitulation at Sodom, if His Good- 
ness please not to pass over a great deal of 
Bad for a small pittance of Good, or to lo(^ 
upon us in the Lump ; there is slender hope for 
Mercy, or sound presumption of fulfilling half 
his Will, either in Persons or Nations: they 
who excel in some Virtues being so often defec- 
tive in others; few Men driving at the extent 
and amplitude of Goodness, but computing 
themselves by their best parts, and others by 
their worst, are content to rest in those Virtues 
which others commonly want. Which makes 
this speckled Face of Honesty in the World; 
and which was the imperfection of the old 
Philosophers and great pretenders unto Virtue, 
who, well declining the gaping Vices of Intem- 
perance, Incontinency, Violence and Oppres- 
sion, were yet blindly peccant in iniquities of 
closer faces, were envious, malicious, con- 
temners, scoffers, censurers, and stufft with 
vizard Vices, no less depraving the Ethereal 
particle and diviner portion of Man. For Envy, 
Malice, Hatred are the qualities of Satan, close 
and dark like himself ; and where such brands 
smoak the Soul cannot be white. Vice may be 
had at all prices ; expensive and costly iniquities, 
which make the noise, cannot be every Man's 
sins ; but the soul may be foully inquinated at a 
very low rate, and a Man may be cheaply 
/itious, to the perdition of himself. 



Speckled 
face of 
honesty in 
the world. 



CHRISTIAN MORALS, 193 

Opinion rides upon the neck of Reason, and PART ll. 
Men are Happy, Wise, or Learned, according ^cSi not** 
as that Empress shall set them down in the thyself m 
Register of Reputation. However, weigh notJlS^n***^ 
thy self in the scales of thy own opinion, but let opinion, 
the Judgment of the Judicious be the Standard 
of thy Merit. Self-estimation is a flatterer too 
readily intitling us unto Knowledge and Abili- 
ties, which others sollicitously labour after, and 
doubtfully think they attain. Surely such con- 
fident tempers do pass their days in best tran- 
quility, who, resting in the opinion of their own 
abilities, are happily gull'd by such contenta- 
tion; wherein Pride, Self-conceit, Confidence, 
and Opiniatrity will hardly suffer any to com- 
plain of imperfection. To think themselves in Self-conceit 
the right, or all that right, or only that, which highoantent. 
they do or think, is a fallacy of high content ; 
though others laugh in their sleeves, and look 
upon them as in a deluded state of Judgment ; 
wherein, notwithstanding, 'twere but a civil 
piece of complacency to suffer them to sleep 
who would not wake, to let them rest in their se- 
curities, nor by dissent or opposition to stagger 
their contentments. 

Since the Brow speaks of^en true, since Eyes ^^ct- «• 
and Noses have Tongues, and the countenance gnSlyT 
proclaims the Heart and inclinations; let ob- 
servation so far instruct thee in Physiognomical 
lines, as to be some Rule for thy distinction, 
and Guide for thy affection unto such as look 
most like Men. Mankind, methinks, is com- 
prehended in a few Faces, if we exclude all 

o 



194 CHRISTIAN MORALS. 

PART It Visages which any way participate of Sym- 
Schemes metrics and Schemes of Look common unto 
other Animals. For as though Man were the 
extract of the World, in whom all were in 
coagulato, which in their forms were in solute 
and at Extension; we often observe that Men 
do most act those Creatures, whose (institu- 
tion, parts, and complexion do most predomi- 
nate in their mixtures. This is a comer-stone 
in Physiognomy, and holds some Truth not 
only in particular Persons but also in whole 
Nations. There are therefore provincial Faces, 
national Lips and Noses, which testify not only 
the Natures of those Countries, but of those 
which have them elsewhere. Thus we may 
make England the whole Earth, dividing it not 
only into Europe, Asia, Africa, but the par- 
ticular Regions thereof^ and may in some lati- 
tude affirm, that there are -/Egyptians, Scythians, 
Indians among us; who though bom in Eng- 
land, yet carry the Faces and Air of those 
Countries, and are also agreeable and corre- 
spondent unto their Natures. Faces look uni- 
formly unto our Eyes : how they appear unto 
some Animals of a more piercing or differing 
sight, who are able to discover the inequalities, 
rubbs, and hairiness of the Skin, is not without 
good doubt ; and therefore in reference unto 
Man, Cupid is said to be blind. Affection 
should not be too sharp-Eyed, and Love is not 
to be made by magnifying Glasses. If thing^s 
were seen as they truly are, the beauty of bodies 
would be much abridged ; and therefore the 



CHRISTIAN MORALS. 195 

wise Contriver hath drawn the pictures and PART n. 
outsides of things softly and amiably unto the 
natural Edge of our Eyes, not leaving them 
able to discover those uncomely asperities, 
which make Oyster-shells in good Faces, and 
Hedghoggs even in Venus's moles. 

Court not Felicity too far, and weary not the sbct. x. 
favorable hand of Fortune. Glorious actions fciSjr"^ 
have their times, extent and non ultrt^s. To far; 
put no end unto Attempts were to make pre- 
scription of Successes, and to bespeak unhappi- 
ness at last ; for the Line of our Lives is drawn 
with white and black vicissitudes, wherein the 
extremes hold seldom one cbmplexiorf. That 
Pompey should obtain the sirname of Great at 
twenty-five years, that Men in their young and 
active days should be fortunate and perform 
notable things, is no observation of deep won- 
der, they having the strength of their fates 
before them, nor yet acted their parts in the 
World, for which they were brought into it: 
whereas Men of years, matured for counsels 
and designs, seem to be beyond the vigour of 
their active fortunes, and high exploits of life, 
providentially ordained unto Ages best agreeable 
unto them. And therefore many brave men, 
finding their fortune grow faint, and feeling its 
declination, have timely withdrawn themselves 
from great attempts, and so escaped the ends 
of mighty Men, disproportionable to their be- 
ginnings. But magnanimous Thoughts have so 
dimmed the Eyes of many, that, forgetting the 
very essence of Fortune, and the vicissitude tS. 

O 2 



194 CHRISTIAN MORALS, 

PART II. Visages which any way participate of Sym- 
Schemes mctries and Schemes of Look common unto 
^ ' other Animals. For as though Man were the 
extract of the World, in whom all were in 
coagulato, which in their forms were in soluto 
and at Extension; we often observe that Men 
do most act those Creatures, whose (Constitu- 
tion, parts, and complexion do most predomi- 
nate in their mixtures. This is a comer-stone 
in Physiognomy, and holds some Truth not 
only in particular Persons but also in whole 
Nations. There are therefore provincial Faces, 
national Lips and Noses, which testify not only 
the Natures of those Countries, but of those 
which have them elsewhere. Thus we may 
make England the whole Earth, dividing it not 
only into Europe, Asia, Africa, but the par- 
ticular Regions thereof, and may in some lati- 
tude affirm, that there are -/Egyptians, Scythians, 
Indians among us; who though born in Eng- 
land, yet carry the Faces and Air of those 
Countries, and are also agreeable and corre- 
spondent unto their Natures. Faces look uni- 
formly unto our Eyes : how they appear unto 
some Animals of a more piercing or differing 
sight, who are able to discover the inequalities, 
rubbs, and hairiness of the Skin, is not without 
good doubt ; and therefore in reference unto 
Man, Cupid is said to be blind. Affection 
should not be too sharp-Eyed, and Love is not 
to be made by magnifying Glasses. If things 
were seen as they truly are, the beauty of bodies 
would be much abridged ; and therefore the 



CHRISTIAN MORALS. 195 

wise Contriver hath drawn the pictures and PART n. 
outsides of things softly and amiably unto the 
natural Edge of our Eyes, not leaving them 
able to discover those uncomely asperities, 
which make Oyster-shells in good Faces, and 
Hedghoggs even in Venus's moles. 

Court not Felicity too far, and weary not the sbct. x. 
favorable hand of Fortune. Glorious actions fciSi^"ta> 
have their times, extent and non ultra^s. To for; 
put no end unto Attempts were to make pre- 
scription of Successes, and to bespeak unhappi- 
ness at last ; for the Line of our Lives is drawn 
with white and black vicissitudes, wherein the 
extremes hold seldom one complexiori. That 
Pompey should obtain the sirname of Gnat at 
twenty-five years, that Men in their young and 
active days should be fortunate and perform 
notable things, is no observation of deep won- 
der, they having the strength of their fates 
before them, nor yet acted their parts in the 
World, for which they were brought into it: 
whereas Men of years, matured for counsels 
and designs, seem to be beyond the vigour of 
their active fortunes, and high exploits of life, 
providentially ordained unto Ages best agreeable 
unto them. And therefore many brave men, 
finding their fortune grow faint, and feeling its 
declination, have timely withdrawn themselves 
from great attempts, and so escaped the ends 
of mighty Men, disproportionable to their be- 
ginnings. But magnanimous Thoughts have so 
dimmed the Eyes of many, that, forgetting the 
very essence of Fortune, and the vicissitude (tf 

O 2 



196 



CHRISTIAN MORALS. 



it sharpens 
aniictiun. 



PART II. good and evil, they apprehend no bottom in 
felicity ; and so have been still tempted on unto 
mighty Actions, reserved for their destructions. 
For Fortune lays the Plot of our Adversities in 
the foundation of our Felicities, blessing us in 
the first quadrate, to blast us more sharply in 
the last And since in the highest felicities 
there lieth a capacity of the lowest miseries, 
she hath this advantage from our happiness to 
make us truly miserable : for to become acutely 
miserable we are to be first happy. Affliction 
smarts most in the most happy state, as having 
somewhat in it of Belisarius at Beggers bush, 
or Bajazet in the grate. And this the fallen 
Angels severely understand, who, having acted 
their first part in Heaven, are made sharply 
miserable by transition, and more afflictively 
feel the contrary state of Hell. 

Carry no careless Eye upon the unexpected 
iasTf Pro- scenes of things; but ponder the acts of Pro- 
vidence vidcnce in the publick ends of great and notable 
Men, set out unto the view of all for no com- 
mon memorafidums. The Tragical Exits and 
unexpected periods of some eminent Persons 
cannot but amuse considerate Observators ; 
wherein notwithstanding most Men seem to see 
by extramission, without reception or self-re- 
flexion, and conceive themselves unconcerned 
by the fallacy of their own Exemption : whereas 
the Mercy of GOD hath singled out but few to 
be the signals of His Justice, leaving the gene- 
rality of Mankind to the paedagogy of Example. 
But the inadvertency of our Natures not woU 



SECT. Xt. 

Ponder the 



CHRISTIAN MORALS. 197- 

apprehending this favorable method and merci- PART IL 
ful decimation, and that He sheweth in some 
what others also deserve; they entertain no 
sense of His Hand beyond the stroak of them- 
selves. Whereupon the whole becomes neces- 
sarily punished, and the contracted Hand of 
C}OD extended unto universal Judgments ; from 
whence nevertheless the stupidity of our tem- 
pers receives but faint impressions, and in the 
most Tragical state of times holds but starts of 
good motions. So that to continue us in good- 
ness there must be iterated returns of misery, 
and a circulation in afflictions is necessary. 
And since we cannot be wise by warnings, since 
Plagues are insignificant, except we be per- 
sonally plagued, since also we cannot be pun- 
ished unto Amendment by proxy or commuta- 
tion, nor by vicinity, but contaction ; there is an 
unhappy necessity that we must smart in our 
own Skins, and the provoked arm of the Al- 
mighty must fall upon our selves. The capital Judgments 
sufferings of others are rather our monitions SSrmoS* 
than acquitments. There is but One Who dyed tions. 
salvifically for usj and able to say unto Death, 
Hitherto shalt thou go, and no farther; only i° "*^"^ 
one enlivening Death, which makes Gardens of 
Graves, and that which was sowed in Corrup- J Cor. xv. 
tion to arise and flourish in Glory, when Death 
it self shall dye, and living shall have no Period, 
when the damned shall mourn at the funeral of 
Death, when Life not Death shall be the wages Rom. vL 23. 
of sin, when the second Death shall prove a 
miserable Life, and destruction shall be courted. 



98 CHRISTIAN MORALS. 

PART II. Although their Thoughts may seem too se- 
EECT. XII. vere, who think that few ill-natur'd Men go to 
jred persons Heaven ; yet it may be acknowledged that good- 
est founded natur'd Persons are best founded for that place ; 
)r Heaven. ^^^ ^^^^^ ^^^ World with good Dispositions 

and natural Graces, more ready to be advanced 
by impressions from above, and christianized 
unto pieties; who carry about them plain and 
down -right dealing Minds, Humility, Mercy, 
Charity, and Virtues acceptable unto GOD and 
Man. But whatever success they may have as 
to Heaven, they are the acceptable Men on 
's. cxxvii. 5. Earth, and happy is he who hath his quiver 
full of them for his Friends. These are not the 
Dens wherein Falshood lurks, and Hypocrisy 
hides its Head, wherein Frowardness makes its 
Nest, or where Malice, Hard-heaitedness, and 
Oppression love to dwell ; not those by whom 
the Poor get little, and the Rich some time 
loose all ; Men not of retracted Looks, but who 
carry their Hearts in their Faces, and need not 
to be look'd upon with perspectives; not sor- 
didly or mischievously ingrateful; who cannot 
learn to ride upon the neck of the afflicted, nor 
load the heavy laden, but who keep the Temple 
of Janus shut by peaceable and quiet tempers; 
who make not only the best Friends, but the best 
Enemies, as easier to forgive than offend, and 
ready to pass by the second offence before they 
avenge the first; who make natural Royalists, 
obedient Subjects, kind and merciful Princes, 
verified in our own, one of the best-natur'd 
Kings of this Throne. Of the old Roman 



CHRISTIAN MORALS. 199 

Emperours the best were the best-natur*d ; though part II. 
they made but a small number, and might be 
writ in a Ring. Many of the rest were as bad 
Men as Princes ; Humorists rather than of good 
humors, and of good natural parts rather than 
of good natures ; which did but arm their bad 
inclinations, and make them wittily wicked. 

With what strift and pains we come into the sbct. xm. 
World we remember not ; but *tis commonly ^** above, 
found no easy matter to get out of it Many 
have studied to exasperate the ways of Death, 
but fewer hours have been spent to soften that 
necessity. That the smoothest way unto the 
grave is made by bleeding, as common opinion 
presumeth, beside the sick and fainting Lan- 
guors which accompany that effusion, the ex- 
periment in Lucan and Seneca will make us 
doubt ; under which the noble Stoick so deeply 
laboured, that, to conceal his affliction, he was 
fain to retire from the sight of his Wife, and not 
ashamed to implore the merciful hand of his 
Physician to shorten his misery therein. Ovid, 
the old Heroes, and the Stoicks, who were so 
afraid of drowning, (as dreading thereby the 
extinction of their Soul, which they conceived 
to be a Fire,) stood probably in fear of an easier 
way of Death ; wherein the Water, entring the 
possessions of Air, makes a temperate suffoca- 
tion, and kills as it were without a Fever. 
Surely many, who have had the Spirit to destroy 
themselves, have not been ingenious in the con- 
trivance thereof. 'Twas a dull way practised 
by Themistocles to overwhelm himself with 



200 CHRISTIAN MORALS. 

PART II. Bulls-blood, who, being an Athenian, might 
have held an easier Theory of Death from the 
state potion of his Country; from which So- 
crates in Plato seemed not to suffer much more 
than from the fit of an Ague. Cato is much to 
be pitied, who mangled himself with poyniards ; 
and Hannibal seems more subtle, who carried 
his delivery, not in the point but the pummel of 

his Sword. 

The Egyptians were merciful contrivers, who 
destroyed their malefactors by Asps, charming 
their senses into an invincible sleep, and killing 
as it were with Hermes his Rod. The Turkish 
Emperour, odious for other Cruelty, was herein 
a remarkable Master of Mercy, killing his 
Favorite in his sleep, and sending him from the 
shade into the house of darkness. He who had 
been thus destroyed would hardly have bled at 
the presence of his destroyer; when Men are 
already dead by metaphor, and pass but from 
one sleep unto another, wanting herein the 
eminent part of severity, to feel themselves to 
dye, and escaping the sharpest attendant of 
Death, the lively apprehension thereof. But to 
To learn to learn to dye is better than to study the ways ot 
fhan^o"mdy ^Y^^^* Death will find some ways to unty or 
the ways of cut the most Gordian Knots of Life, and make 
^^"^' men's miseries as mortal as themselves : whereas 

evil Spirits, as undying Substances, are unsepa- 
rable from their calamities ; and therefore they 
everlastingly struggle under their Angustids^ 
and bound up with immortality can never get 
out of themselves. 



CHRISTIAN MORALS 



PART III. 

"T^IS hard to find a whole Age to imitate, or sect. i. 

JL what Century to propose for Example. JS^cmS^ 
Some have been far more approveable than 
others: but Virtue and Vice, Panegyricks and 
Satyrs, scatteringly to be found in all. History 
sets down not only things laudable, but abomin- 
able ; things which should never have been or 
never have been known : so that noble patterns 
must be fetched here and there from single 
Persons, rather than whole Nations, and from all 
Nations, rather than any one. The World was the world 
early bad, and the first sin the most deplorable *" ^ 
of any. The younger World afforded the oldest 
Men, and perhaps the Best and the Worst, 
when length of days made virtuous habitis 
heroical and immoveable, vitious, inveterate 
and irreclaimable. And since 'tis said that the 
imaginations of their hearts were evil, only evil. Gen. vi. 5. 
and continually evil ; it may be feared that their 
sins held pace with their lives ; and their Lon- 
gevity swelling their Impieties, the Longanimity 
of God would no longer endure such vivacious 



203 CHRISTIAN MORALS. 

PART III. abominations. Their Impieties were surely of 
a deep dye, which required the whole Element 
of Water to wash them away, and overwhelmed 
their memories with themselves ; and so shut up 
the first Windows of Time, leaving no Histories 
of those longevous generations, when Men 
might have been properly Historians, when 
Adam might have read long Lectures unto Me- 
thuselah, and Methuselah unto Noah. For had 
we been happy in just Historical accounts of 
that unparallel'd World, we might have been 
acquainted with Wonders, and have understood 
not a little of the Acts and undertakings of 
Moses his mighty Men, and Men of renown of 
old ; which might have enlarged our Thoughts, 
and made the World older unto us. For the 
unknown part of time shortens the estimation, 
if not the compute of it. What hath escaped 
our Knowledge falls not under our Considera- 
tion, and what is and will be latent is little 
better than non-existent. 
SECT. :i. Some things are dictated for our Instruction, 
some acted for our Imitation, wherein 'tis best 
to ascend unto the highest conformity, and to 
He honours the honour of the Exemplar. He honours GOD 
imitates'' who imitates Him. For what we virtuously 
Him. imitate we approve and admire; and since we 

delight not to imitate Inferiors, we agg^randize 
and magnify those we imitate; since also we 
are most apt to imitate those we love, we testify 
our affection in our imitation of the Inimitable. 
To affect to be like may be no imitation. To 
act, and not to be what we pretend to imitate, 



CHRISTIAN MORALS. 203 

is but a mimical conformation, and carrieth no PART III. 
Virtue in it. Lucifer imitated not GOD, when 
he said he would be like the Highest, and he 
imitated not Jupiter, who counterfeited Thun- • 
der. Where Imitation can go no farther, let 
Admiration step on, whereof there is no end in 
the wisest form of Men. Even Angels and 
Spirits have enough to admire in their sublimer 
Natures, Admiration being the act of the Crea- 
ture, and not of GoD, Who doth not admire 
Himself. Created Natures allow of swelling 
Hyperboles; nothing can be said hy'perbolically 
of God, nor will His Attributes admit of ex- \j 

pressions above their own Exuperances. Tri&- ^ 

megistus his Circle, whose center is every where. See above, 
and circumference no where, was no Hyperbole. P* *^ 
Words cannot exceed, where they cannot ex- 
press enough. Even the most winged Thoughts 
fall at the setting out, and reach not the portal 
of Divinity. 

In Bivious Theorems and Janus-faced Doc- sbct. ui. 
trincs let Virtuous considerations state the de- 
termination. Look upon Opinions as thou 
doest upon the Moon, and chuse not the dark 
hemisphere for thy contemplation. Embrace ^"^jf °<* 
not the opacous and blind side of Opinions, but ^^ of 
that which looks most Luciferously or influen- opinions. 
tially unto Goodness. *Ti8 better to think that 
there are Guardian Spirits, than that there are 
no Spirits to guard us; that vicious Persons 
are Slaves, than that there is any servitude in 
Virtue; that times past have been better than 
times present, than that times were always bad| 



204 CHRISTIAN MORALS. 

PART III. and that to be Men it suffiseth to be no better 
than Men in all Ages, and so promiscuously to 
swim down the turbid stream, and make up the 
grand confusion. Sow not thy understanding 
with Opinions, which make nothing of Iniquities, 
and fallaciously extenuate Transgressions. Look 
upon Vices and vicious Objects with hyper- 
bolical Eyes, and rather enlarge their dimen* 
sions, that their unseen Deformities may not 
escape thy sense, and their poysonous parts 
and stings may appear massy and monstrous 
unto thee; for the undiscerned Particles and 
Atoms of Evil deceive us, and we are undone 
by the Invisibles of seeming Goodness. We 
are only deceived in what is not discerned, and 
to err is but to be blind or dim-sighted as to 
some Perceptions. 
SECT. IV. To be Honest in a right Line, and Virtuous 
^oi^by" ^y Epitome, be firm unto such Principles of 
epitome, be Goodness, as carry in them Volumes of instruc- 
priScipies*of tion and may abridge thy Labour. And since 
goodness. instructions are many, hold close unto those 
wh;ireon the rest depend. So may we have all 
in a few, and the Law and the Prophets in a 
Rule, the Sacred Writ in Stenography, and the 
Scripture in a Nut-Shell. To pursue the osseous 
and solid part of Goodness, which gives Sta- 
bility and Rectitude to all the rest ; to settle on 
fundamental Virtues, and bid early defiance 
unto Mother-vices, which carry in their Bowels 
the seminals of other Iniquities, makes a short 
cut in Goodness, and strikes not off an Head 
but the whole Neck of Hydra. For we are 



CHRISTIAN MORALS. 20% 

carried into the dark Lake, like the ^Egyptian PART in. 

River into the Sea, by seven principal Ostiaries. 

The Mother-Sins of that number are the Deadly 

engins of evil Spirits that undo us, and even 

evil Spirits themselves, and he who is under 

the Chains thereof is not without a possession. 

Mary Magdalene had more than seven Devils, ^A-. L"^« 

if these with their Imps were in her, and he 

who is thus possessed may literally be named 

Legion. Where such Plants grow and prosper, 

look for no Champian or Region void of Thorns, 

but productions like the Tree of Goa, and For- 

rests of abomination. 

Guide not the Hand of GOD, nor order the sfct. v. 
Finger of the Almighty, unto thy will and plea- the* hand of 
sure ; but sit quiet in the soft showers of Pro- G<">- 
vidence, and favorable distributions in this 
World, either to thy self or others. And since 
not only Judgments have their Errands, but 
Mercies their Commissions, snatch not at every 
Favour, nor think thy self passed by, if they fall 
upon thy Neighbour. Rake not up envious dis- 
placences at things successful unto others, which 
the wise Disposer of all thinks not fit for thy 
self. Reconcile the events ot things unto both 
beings, that is, of this World and the next; so 
will there not seem so many Riddles in Pro- 
vidence, nor various inequalities in the dispen- 
sation of things below. If thou doest not anoint 
thy Face, yet put not on sackcloth at the felici- 
ties of others. Repining at the Good draws on Repine 
rejoicing at the evils of others, and so falls into JSod of * 
that inhumane Vice, for which so few Languages o^"- 



2o6 



CHRISTIAN MORALS. 



PART III. 



SECT. VI. 

Grain not 
vicious stains 
which vir- 
tuous washes 
might ex- 
punge. 



SECT. VII. 

Burden not 
the stars 
with thy 
fiuUts. 



have a name. The blessed Spirits above rejoice 
at our happiness below ; but to be glad at the 
evils of one another is beyond the malignity of 
Hell, and falls not on evil Spirits, who, thoi^ 
they rejoice at our unhappiness, take no plea- 
sure at the afflictions of their own Society or of 
their fellow Natures. Degenerous Heads I who 
must be fain to learn from such Example^ and 
to be taught from the School of Hell. 

Grain not thy vicious stains, nor deepeil^ 
those swart Tinctures, which Temper, Infirmity^ 
or ill habits have set upon thee ; and fix not by 
iterated depravations what Time might efi^icei 
or virtuous washes expunge. He who thus 
still advanceth in Iniquity deepneth his de* 
formed hue, turns a Shadow into Night, and 
makes himself a Negro in the black Jaundice ; 
and so becomes one of those lost ones, the dis- 
proportionate pores of whose Brains afford no 
entrance unto good Motions, but reflect and 
frustrate all Counsels, deaf unto the Thunder of 
the Laws, and Rocks unto the Cries of charitable 
Commiserators. He who hath had the Patience 
of Diogenes, to make Orations unto Statues, 
may more sensibly apprehend how all Words 
fall to the Ground, spent upon such a surd and 
Earless Generation of Men, stupid unto all In- 
struction, and rather requiring an Excnrdst, than 
an Orator for their Conversion. 

Burden not the back of Aries, Leo, or Taanis» 
with thy faults, nor make Saturn, Mars, or 
Venus, guilty of thy Follies. Think not to 
fasten thy imperfections on the Stars, and so 



CHRISTIAN MORALS. 207 

despairingly conceive thy self under a fatality part IIL 
of being evil. Calculate thy self within, seek Faulism. / 
not thy self in the Moon, but in thine own / 1 

Orb or Microcosmical Circumference. Let ce- { < 

Icstial aspects admonish and advertise, not con- 
clude and determine thy ways. For since good 
and bad Stars moralize not our Actions, and 
neither excuse or commend, acquit or condemn 
our Good or Bad Deeds at the present or last 
Bar, since some are Astrologically well disposed 
who are morally highly vicious ; not celestial 
Figures, but virtuous Schemes, must denominate 
and state our Actions. If we rightly understood 
the Names whereby God calleth the Stars, if Ps. cxlviL 4. 
we knew His Name for the Dog-Star, or by 
what appellation Jupiter, Mars, and Saturn 
obey His Will, it might be a welcome accession 
unto Astrology, which speaks great things, and 
is fain to make use of appellations from Greek 
and Barbarick Systems. Whatever Influences, 
Impulsions, or Inclinations there be from the 
Lights above, it were a piece of wisdom to make 
one of those Wise men who overrule their Stars, 
and with their own Militia contend with the 
Host of Heaven. Unto which attempt there 
want not Auxiliaries from the whole streng^th of 
Morality, supplies from Christian Ethicks, influ- 
ences, also and illuminations from above, more 
powerful! than the Lights of Heaven. 

Confound not the distinctions of thy Life skct. rni. 
which Nature hath divided, that is. Youth, 
Adolescence, Manhood, and old Age; nor in 
these divided Periods, wherein thou art in a 



3d5 r«jC/jrr/.-?.v jifS\^4is, 



TASCT zzi rnziTisr Frcr, coardve ihy >ei' bci dse. 

i«b: t^tsrr^ e^erv ci^-isc^c be bsrm- in hs prcoer \litaes. 






23 i Ciiji rtr: irber: trisjc jlt: i ChfML asad nde 
z-n: re i 5ve^£ ii rw^cry. Ke wba Inadi not 

txisTz !«*i-r* PC zbi fcCies « his YcgiSil. and m 
hi? ^-T- — ^ '- 5Ci:e scores ^c oc: ec too: dmsion, 
•ih5?rcp?rDtJCia!:eL*y cfvid^tLi his IXiys. crowds vp 
tTt*; limiT zaiz oc his Life, ind VaTes 100 Mii owr 
X r-jCTKr f^r the A^ « TTsccca. aad so liaddk 
rocm t? be i Min scarce Scci^ir vhiat ke 
r»fr*!r 1 Y rciriL Rirher rh.itn i^ Ecake das 
Ss? ibops, f:s«rn. iriifcirare the Mrt=>*s cf Agie. and live 
'' ^ jrc:^ wrrh'Dtc: dbie izfnzihies et ic So SKiTst 

th-ra octrrr rp thy I>its is scene d»> AdaoDBik 
zhsi is^by izrscipaifocL : so ts^y sc dbutt t» csKt»- 
zeoos «nr:o thy eliiers. iz*i Jt Fither onto ^fay 
contEEipcnrfes. 
««CT. zt Whde others ar?csr^?csDi the c&oece of good 
Air. ind chietiy soilicitcrcs 5rr heiJthfdL babifiaK 
ti'^nsw 5n«iy thoa CocversaticcL azxl be criCDcal 
in zhif Cons<jrtLcn. The iscectSw conjunctnoos^ 
and co[ri:irvrraiiocs 0£ the Stirs^ which rrtuniAB^ 
drrersif/-. intend* or cualij^ their imiiiences^ are 
but the Tariedes of their nearer or fexdier coq> 
v^rsation with one another, and I3b» rfie Consor- 
tfon of Men* whereby they become better or 
wcrse. rmd even ELxdoange tbeir Natares;. Soice 
Min IiTe by Examples^ and wiH be rmtr 



CHRISTIAN MORALS, 209 

something, order thy imitation to thy Improve- part iil 
mcnt, not thy Ruin. Look not for Roses in justin, Hist. 
Attalus his Garden, or wholsome Flowers in a *^v>- 4- 
vcncmous Plantation. And since there is scarce 
any one bad, but some others are the worse for 
him, tempt not Contagion by proximity, and 
hazard not thy self in the shadow of Corruption. 
He who hath not early suffered this Shipwrack, 
and in his younger Days escaped this Charybdis, 
may make a happy Voyage, and not come in 
with black Sails into the port. Self conversa- 
tion, or to be alone, is better than such Consor- 
tion. Some School-men tell us, that he is pro- 
perly alone, with whom in the same place there 
is no other of the same species. Nabuchodonozor Dan. iv. 
was alone, though among the Beasts of the Field ; 
and a wise Man may be tolerably said to be 
alone, though with a Rabble of People little 
better than Beasts about him. Unthinking 
Heads, who have not learn'd to be alone, are in 
a Prison to themselves, if they be not also with 
others ; whereas on the contrary, they whose 
thoughts are in a fair and hurry within, are 
sometimes fain to retire into Company, to be out 
of the crowd of themselves. He who must 
needs have Company, must needs have some- 
times bad Company. Be able to be alone. Be able to be 
Loose not the advantage of Solitude, and the ^'°"*' 
Society of thy self, nor be only content, but de- 
light to be alone and single with Omnipresency. 
He who is thus prepared, the Day is not uneasy 
nor the Night black unto him. Darkness may 
bound his Eyes, not his Imagination. In his 

p 



2IO 



CHRISTIAN MORALS. 



SECT. X. 



PART III. Bed he may ly, like Pompey and his Sons, in all 
quarters of the Earth, may speculate the Uni- 
verse, and enjoy the whole World in the Hermit- 
age of himself. Thus the old ascetick Christians 
found a Paradise in a Desert, and with little 
converse on Earth held a conversation in 
Heaven ; thus they astronomiz'd in Caves, and, 
though they beheld not the Stars, had the Glory 
of Heaven before them. 

Let the Characters of good things stand in- 
delibly in thy Mind, and thy Thoughts be active 
on them. Trust not too much unto suggestions 
from reminiscential Amulets, or artificial Me- 
morandums. Let the mortifying Janus of Co- 
varrubias be in thy daily Thoughts, not only on 
thy Hand and Signets. Rely not alone upon 
silent and dumb remembrances. Behold not 
Death's Heads till thou doest not see them, nor 
look upon mortifying Objects till thou over- 
look'st them. Forget not how assuefaction 
unto any thing minorates the passion from it, 
how constant Objects loose their hints, and 
steal an inadvertisement upon us. There is 
no excuse to forget what every thing prompts 
unto us. To thoughtful Observators the whole 
World is a Phylactery, and every thing we see 
an Item of the Wisdom, Power, or Goodness of 
God. Happy are they who verify their Amulets, 
and make their Phylacteries speak in their Lives 
and Actions. To run on in despight of the 
Revulsions and Pul-backs of such Remora's 
aggravates our transgressions. When Death's 
Heads on our Hands have no influence upon 



The whole 
world a 
phylactery : 
wisdom of 
God in 
everything 
we see. 



CHRISTIAN MORALS, 2 1 1 

our Heads, and fleshless Cadavers abate not PART III. 
the exorbitances of the Flesh ; when Crucifixes 
upon Mens Hearts suppress not their bad com- 
motions, and His Image Who was murdered for 
us with-holds not from Blood and Murder ; 
Phylacteries prove but formalities, and their 
despised hinjts sharpen our condemnations. 

Look not for Whales in the Euxine Sea, or srct. xi. 
expect great matters where they are not to be 
found. Seek not for Profundity in Shallowness, 
or Fertility in a Wilderness. Place not the ex- 
pectation of great Happiness here below, or 
think to find Heaven on Earth ; wherein we Think not to 
must be content with Embryon-felicities, and on ^s^T 
fruitions of doubtful Faces. For the Circle 
of our felicities makes but short Arches. In 
every clime we are in a periscian state, and with 
our Light our Shadow and Darkness walk 
about us. Our Contentments stand upon the 
tops of Pyramids ready to fall off, and the in- 
security of their enjoyments abrupteth our 
Tranquilities. What we magnify is magnifi- 
cent, but like to the Colossus, noble without, 
stuft with rubbidge and course Metal within. 
Even the Sun, whose glorious outside we be- 
hold, may have dark and smoaky Entrails. In 
vain we admire the Lustre of any thing seen : 
that which is truly glorious is invisible. Para- 
dise was but a part of the Earth, lost not only 
to our Fruition but our Knowledge. And if, 
according to old Dictates, no Man can be said 
to be happy before Death, the happiness of this 
Life goes for nothing before it be over, and 

P2 



2 1 2 CHRISTIAN MORALS, 

PART III. while we think our selves happy we do but 
truebcati- usuip that Name. Certainly true Beatitude 
not hS?!^"^ groweth not on Earth, nor hath this World in 
it the Expectations we have of it He swims 
in Oyl, and can hardly avoid sinking, who hath 
such light Foundations to support him. TTis . 
therefore happy t hat we have two Worlds t o 
hold -one* "ffCWTjoy' true happiness we must 
TraveTTrilo a very far Countrey, and even out of 
our selves ; for the Pearl we seek for is not to 
be found in the Indian, but in the Empyrean 
Ocean. 
SECT. XII. Answer not the Spur of Fury, and be not 
prodigal or prodigious in Revenge. Make not 
one in the Hisioria Horribilis; flay not thy 
Servant for a broken Glass, nor pound him in a 
Mortar who offendcth thee ; supererogate not 
in the worst sense, and overdo not the neces- 
sities of evil; humour not the injustice of Re- 
venge. Be not Stoically mistaken in the equality 
of sins, nor commutatively iniquous in the 
valuation of transgressions ; but weigh them in 
the Scales of Heaven, and by the weights of 
righteous Reason. Think that Revenge too 
high, which is but level with the offence. Let 
thy Arrows of Revenge fly short, or be aimed 
» Sam. XX. like those of Jonathan, to fall beside the mark. 
^ Too many there be to whom a dead Enemy 

smells well, and who find Musk and Amber in 
Revenge. The ferity of such minds holds no 
rule in Retaliations, requiring too often a Hccid 
for a Tooth, and the supreme revenge for tres- 
passes which a night's rest should obliterate. 



CHRISTIAN MORALS, 213 

But patient Meekness takes injuries like Pills, PART IIL 
not chewing but swallowing them down, Laconi- 
cally suffering, and silently passing them over ; 
while angred Pride makes a noise, like Home- 
rican Mars, at every scratch of offences. Since 
Women do most delight in Revenge, it may Revenge, 
seem but feminine manhood to be vindicative. J^2^. 
If thou must needs have thy Revenge of thine 
Enemy, with a soft Tongue break his Bones, 
heap Coals of Fire on his Head, forgive him, Prov. xxv. 
and enjoy it. To forgive our Enemies is a '5. «». »* 
charming way of Revenge, and a short Caesarian 
Conquest overcoming without a blow ; laying 
our Enemies at our Feet, under sorrow, shame, 
and repentance ; leaving our Foes our Friends, 
and solicitously inclined to grateful Retaliations. 
Thus to return upon our Adversaries is a heal- 
ing way of Revenge, and to do good for evil a 
soft and melting ultion, a method taught from 
Heaven to keep all smooth on Earth. Common 
forceable ways make not an end of Evil, but 
leave Hatred and Malice behind them. An 
Enemy thus reconciled is little to be trusted, as 
wanting the foundation of Love and Charity, 
and but for a time restrained by disadvantage 
or inability. If thou hast not Mercy for others, if no mercy 
yet be not Cruel unto thy self. To ruminate J^'^^^j 
upon evils, to make critical notes upon injuries, to thyself. 
and be too acute in their apprehensions, is to 
add unto our own Tortures, to feather the 
Arrows of our Enemies, to lash our selves with 
the Scorpions of our Foes, and to resolve to 
sleep no more. For injuries long dreamt on 



2 1 4 CHRISTIAN MORALS. 

PART III. take away at last all rest; and he sleeps but 
like Regulus, who busieth his Head about them. 
SKCT. XI n. Amuse not thy self about the Riddles of 
^ijecies*when ^^^"^e things. Study Prophecies when they are 
they are become Historics, and past hovering in their 
histories. causcs. Eye well things past and present, 
and let conjectural sagacity suffise for things 
to come. There is a sober Latitude for presci- 
ence in contingences of discoverable Tempers, 
whereby discerning Heads see sometimes be- 
yond their Eyes, and wise Men become pro- 
phetical. Leave cloudy predictions to their 
Periods, and let appointed Seasons have the 
lot of their accomplishments. *Tis too early to 
study such Prophecies before they have been 
long made, before some train of their causcs 
liave already taken Fire, laying open in part 
what lay obscure and before buryed unto us. 
For the voice of Prophecies is like that of 
Whispering-places ; they who are near or at a 
little distance hear nothing, those at the farthest 
extremity will understand all. But a retrograde 
cognition of times past, and things which have 
already been, is more satisfactory than a sus- 
pended Knowledge of what is yet unexistent- 
And the greatest part of time being already 
wrapt up in things behind us, it's now some- 
what late to bait after things before us ; for 
futurity still shortens, and time present sucks in 
time to come. What is prophetical in one Age 
proves historical in another, and so must hold 
on unto the last of time ; when there will be no 
room for Prediction, when Janus shall loose 



CHRISTIAN MORALS, 2 1 5 

one Face, and the long beard of time shall look PART ill. 
like those of David's Servants, shorn away » Sam. x. 4. 
upon one side, and when, if the expected Elias 
should appear, he might say much of what is 
past, not much of what's to come. 

Live unto the Dignity of thy Nature, and sect. xiv. 
leave it not disputable at last, whether thou hast Ji'c di!i"*° 
been a Man ; or, since thou art a composition of of thy 
Man and Beast, how thou hast predominantly "*'"**• 
passed thy days, to state the denomination. Un- 
man not therefore thy self by a beastial trans- 
fonnation, nor realize old Fables. Expose not 
thy self by four-footed manners unto monstrous 
draughts, and caricatura representations. Think 
not after the old Pythagorean conceit, what 
Beast thou may'st be after death. Be not under 
any brutal metempsychosis while thou livest, 
and walkest about erectly under the scheme of 
Man. In thine own circumference, as in that 
c»f the Earth, let the rational Horizon be larger 
than the sensible, and the Circle of Reason 
than of Sense. Let the Divine part be upward, 
and the Region of Beast below. Otherwise, 'tis 
but to live invertedly, and with thy Head unto 
the Heels of thy Antipodes. Desert not thy 
title to a Divine particle and union with invisi- 
bles. Let true Knowledge and Virtue tell the 
lower World thou art a part of the higher. Let 
thy Thoughts be of things which have not 
cntred into the Hearts of Beasts ; think of 
things long past, and long to come ; acquaint 
thy self with the Qioragium of the Stars, and 
consider the vast expansion beyond thcoL Let 



2l6 



CHRISTIAN MORALS. 



PART III. intellectual Tubes give thee a glance of things, 
which visive Organs reach not. Have a glimpse 
of incomprehensibles, and Thoughts of things 
which Thoughts but tenderly touch. Lodge im- 
materials in thy Head ; ascend unto invisi- 
bles ; fill thy Spirit with spirituals, with the 
mysteries of Faith, the magnalities of Religion, 
and thy Life with the Honour of God ; without 
which, though Giants in Wealth and Dignity, 
we are but Dwarfs and Pygmies in Humanity, 
and may hold a pitiful rank in that triple divi- 
sion of mankind into Heroes, Men, and Beasts. 
For though human Souls are said to be equal, 
yet is there no small inequality in their opera- 
tions ; some maintain the allowable Station of 
Men ; many are far below it ; and some have 
been so divine, as to approach the Apogeum of 
their Natures, and to be in the Confinium of 
Spirits. 

Behold thy self by inward Opticks and the 
Crystalline of thy Soul. Strange it is that in the 
most perfect sense there should be so many fal- 
lacies, that we are fain to make a doctrine, and 
often to see by Art. But the greatest imperfec- 
tion is in our inward sight, that is, to be Ghosts 
unto our own Eyes, and while we are so sharp- 
sighted as to look thorough others, to be invisible 
unto our selves ; for the inward Eyes are more 
fallacious than the outward. The Vices we scoff 
at in others laugh at us within our selves. 
Avarice, Pride, Falshood lye undiscerned and 
blindly in us, even to the Age of blindness : and 
therefore, to see our selves interiourly, we are 



SECT. XV. 



The vices 
we scoff at 
in others 
laugh at 
us within 
ourselves. 



CHRISTIAN MORALS. 217 

fain to borrow other Mens Eyes ; wherein true part HI. 
Friends are good Informers, and Censurers no 
bad Friends. Conscience only, that can see Sec above^ 
without Light, sits in the Areopagy and dark p* ''3- 
Tribunal of our Hearts, surveying our Thoughts 
and condemning their obliquities. Happy is 
that state of vision that can see without Light, 
though all should look as before the Creation, 
when there was not an Eye to see, or Light to 
actuate a Vision : wherein notwithstanding ob- 
scurity is only imaginable respectively unto 
Eyes ; for unto GoD there was none ; Eternal 
Light was ever ; created Light was for the crea- 
tion, not Himself, and as He saw before the Sun, 
may still also see without it. In the City of the 
new Jerusalem there is neither Sun nor Moon ; Rev. xxl 23. 
where glorifyed Eyes must see by the arche- 
typal Sun, or the Light of GOD, able to illumi- 
nate Intellectual Eyes, and make unknown 
Visions. Intuitive perceptions in Spiritual beings 
may perhaps hold some Analogy unto Vision: 
but yet how they see us, or one another, what 
Eye, what Light, or what perception is required 
unto their intuition, is yet dark unto our appre- 
hension ; and even how they see GOD, or how Sec above, 
unto our glorified Eyes the Beatifical Vision will *** ^ 
1)0 celebrated, another World must tell us, when 
perceptions will be new, and we may hope to 
behold invisibles. 

When all looks fair about, and thou seest not sbct. xyi. 
a cloud so big as a Hand to threaten thee, forget Sje'^JUf ©f 
not the Wheel of things : think of sullen vicissi- things, but 
tudes, but beat not thy brains to fore-know them, braira to ^ 



2 1 8 CHRISTIAN MORALS. 

PART III. Be armed against such obscurities rather by 
thlem"°^ submission than fore-knowledge. The Know- 
ledge of future evils mortifies present felicities, 
and there is more content in the uncertainty or 
ignorance of them. This favour our Saviour 
St. John XXI. vouchsafed unto Peter, when He fore-told not his 
Death in plain terms, and so by an ambiguous 
and cloudy delivery dampt not the Spirit of His 
Disciples. But in the assured fore-knowledge 
of the Deluge Noah lived many Years under the 
affliction of a Flood, and Jerusalem was taken 
unto Jeremy before it was besieged. And there- 
fore the Wisdom of Astrologers, who speak of 
future things, hath wisely softned the severity of 
their Doctrines ; and even in their sad predic- 
tions, while they tell us of inclination, not co- 
action, from the Stars, they Kill us not with Sty- 
gian Oaths and merciless necessity, but leave 
us hopes of evasion. 
SECT. xvn. If thou hast the brow to endure the Name of 
defenerous' Traytor, Perjur'd, or Oppressor, yet cover thy 
vice! Face when Ingratitude is thrown at thee. If 

that degenerous Vice possess thee, hide thy self 
in the shadow of thy shame, and pollute not 
noble society. Grateful Ingenuities are content 
to be obliged within some compass of Retribu- 
tion, and being depressed by the weight of 
iterated favours may so labour under their ina- 
bilities of Requital, as to abate the content from 
Kindnesses ; but narrow self-ended Souls make 
prescription of good Offices, and obliged by often 
favours think others still due unto them: where- 
as, if they but once fail, they prove so perversely 



CHRISTIAN MORALS, 219 

ungrateful, as to make nothing of former courte- part hi. 
sies, and to bury all that's past. Such tempers 
pervert the generous course of things ; for they • 
discourage the inclinations of noble minds, and 
make Beneficency cool unto acts of obligation, 
whereby the grateful World should subsist, and 
liave their consolation. Common gratitude must 
be kept alive by the additionary fewel of new 
courtesies ; but generous Gratitudes, though but 
once well obliged, without quickening repetitions 
or expectation of new Favours, have thankful 
minds for ever ; for they write not their obliga- 
tions in sandy but marble memories, which wear 
not out but with themselves. 

Think not Silence the wisdom of Fools, but, «w:t. xvin. 
if rightly timed, the honour of wise Men, who uciturnity. 
have not the Infirmity, but the Virtue of Taci- 
turnity, and speak not out of the abundance, but StMatth. 
the well weighed thoughts of their Hearts. Such **** ^' 
Silence may be Eloquence, and speak thy worth 
above the power of Words. Make such a one 
thy friend, in whom Princes may be happy, and 
great Councels successful. Let him have the 
Key of thy Heart, who hath the Lock of his own, 
which no Temptation can open; where thy 
Secrets may lastingly ly, like the Lamp in Oly- 
bius his Urn, alive and light, but close and 
invisible. 

Let thy Oaths be sacred, and Promises be skct. xix. 
made upon the Altar of thy Heart. Call not ^^^'^ 
Jove to witness with a Stone in one Hand, and 
a Straw in another, and so make Chaff and 
Stubble of thy Vows. Worldly Spirits^ whose 



220 CHRISTIAN MORALS. 

i»ART III. interest is their belief, make Cobwebs of Obliga- 
tions, and, if they can find ways to elude the 
Urn of the Prsetor, will trust the Thunderbolt of 
Jupiter ; and therefore, if they should as deeply 
swear as Osman to Bethlem Gabor, yet whether 
they would be bound by those chains, and not 
find ways to cut such Gordian Knots, we could 
Honest have no just assurance. But honest Mens Words 
StTgikr''^' are Stygian Oaths, and Promises inviolable. 
oaths. These are not the Men for whom the fetters of 

Law were first forged: they needed not the 
solemness of Oaths ; by keeping their Faith 
they swear, and evacuate such confirmations. 
sr.cT. XX. Though the World be histrionical, and most 
only thyself. Men live ironically, yet be thou what thou 
singly art, and personate only thy self. Swim 
smoothly in the stream of thy Nature, and live 
but one Man. To single Hearts doubling is 
discruciating : such tempers must sweat to dis- 
semble, and prove but hypocritical Hypocrites. 
Simulation must be short: Men do not easily 
continue a counterfeitmgLife, or dissemble unto 
Death. He who counterfeiteth, acts a part, 
and is as it were out of himself: which, if long, 
proves so ircksome, that Men are glad to pull of 
their Vizards, and resume themselves again ; no 
practice being able to naturalize such unnaturals, 
or make a Man rest content not to be himself. 
And therefore since Sincerity is thy Temper, let 
T.et veracity veracity be thy Virtue in Words, Manners, and 
in worcTsr"' Actjons. To offcr at iniquities, which have so 
manners! little fouudations in thee, were to be vitious up 
and actions, j^jjj^ ^^^ ^^^^^^ ^^^ ^y^^ Condemnation. Persons 



CHRISTIAN MORALS, 221 

viliously inclined want no Wheels to make them PART III. 

actively vitious, as having the Elater and Spring 

of their own Natures to facilitate their Iniquities. 

And therefore so many, who are sinistrous unto 

good Actions, are ambi-dexterous unto bad, 

and Vulcans in virtuous Paths, Achilleses in 

vitious motions. 

Rest not in the high-strain'd Paradoxes of old sect. xxi. 
Philosophy supported by naked Reason, and th^ ufi^SiiS 
reward of mortal Felicity, but labour in thepf feithj not 
p:thicks of Faith, built upon Heavenly assistance, |^ed 
and the happiness of both beings. Understand J»'^o*«*- 
the Rules, but swear not unto the Doctrines of 
Zeno or Epicurus. Look beyond Antoninus, 
and terminate not thy Morals in Seneca or Epic- 
tetus. Let not the twelve, but the two Tables 
be thy Law. Let Pythagoras be thy Remem- 
brancer, not thy textuary and final Instructor ; 
and learn the Vanity of the World rather from 
Solomon than Phocylides. Sleep not in the 
Uogma^s of the Peripatus, Academy, or Porticu35t_ . 
~Be ar ttibrarist of the Mount, an Epictetus in the 
Faith, and christianize thy Notions. 

In seventy or eighty years a Man may have a sect. xxh. 
deep Gust of the World, know what it is, what it i?^ghty^ 
can afford, and what 'tis to have been a Man. yca« one 
Such a latitude of years may hold a considerable oiit epitome 
comer in the general Map of Time ; and a Man ?£*!L*^J**'* 

T^. *., ,, course of 

may have it curt Epitome of the whole course time, 
thereof in the days of his own Life, may clearly 
see he hath but acted over his Fore-fathers, what 
it was to live in Ages past, and what living will 
be in all ages to come. 



/ 



222 CHRISTIAN MORALS, 

PARI in He is like to be the best judge of Time who 
hath lived to see about the sixtieth part thereof. 
Persons of short times may know what 'tis to 
live, but not the life of Man, who, having little 
behind them, are but Januses of one Face, and 
know not singularities enough to raise Axioms 
of this World : but such a compass of Years will 
show new Examples of old Things, Parallelisms 
of occurrences through the whole course of 
Time, and nothing be monstrous unto him, 
who may in that time imderstand not only the 
varieties of Men, but the variation of himself, 
and how many Men he hath been in that extent 
of time. 

He may have a close apprehension what it 
is to be forgotten, while he hath lived to find 
none who could remember his Father, or scarce 
the friends of his youth, and may sensibly see 
with what a face in no long time oblivion will 
look upon himself His Progeny may never 
be his Posterity ; he may go out of the World 
less related than he came into it; and consi- 
dering the frequent mortality in Friends and 
Relations, in such a Term of Time, he may 
pass away divers years in sorrow and black 
habits, and leave none to mourn for himself ; 
Orbity may be his inheritance, and Riches his 
Repentance. 

In such a thred of Time and long observation 
of Men he may acquire a physiognomical intui- 
tive Knowledge, judge the interiors by the out- 
side, and raise conjectures at first sight; and, 
knowing what Men have been, what they are, 



CHRISTIAN MORALS. 223 

what Children probably will be, may in the pre- part III. 
sent Age behold a good part, and the temper of 
the next ; and, since so many live by the Rules 
of Constitution, and so few overcome their tem- 
peramental Inclinations, make no improbable 
predictions. 

Such a portion of Time will afford a large 
prospect backward, and authentick Reflections 
how far he hath performed the great intention 
of his Being, in the Honour of his Maker ; . 
whether he hath made good the Principles of 
his Nature and what he was made to be ; what 
Characteri stick and special Mark he hath left, 
to be observable in his Generation ; whether he 
hath lived to purpose or in vain, and what he 
hath added, acted, or performed, that might 
considerably speak him a Man. 

In such an Age Delights will be undelightful 
and Pleasures grow stale unto him ; antiquated 
Theorems will revive, and Solomon's Maxims 
be Demonstrations unto him; Hopes or pre- 
sumptions be over, and despair grow up of any 
satisfaction below. And having been long 
tossed in the Ocean of this \yorld, he will by 
that time feel the In-draught of another, unto 
which this seems but preparatory, and without 
it of no high value. He will experimentally find 
the Emptiness of all things, and the nothing of 
what is past ; and wisely grounding upon true 
Christian Expectations, finding so much past, 
will wholly fix upon what is to come. He will 
long for Perpetuity, and live as though he made 
haste to be happy. The last may prove the 



224 CHRISTIAN MORALS. 

PART III. prime part of his Life, and those his best days 

which he Hved nearest Heaven. 
SECT. XXIII. Live happy in the Elizium of a virtuously com- 
Eiysiumof posed Mind, and let intellectual Contents ex- 

A Virtuously" 

composed ceed the Delights wherein mere Pleasurists place 
^ ' their Paradise. Bear not too slack reins upon 

Pleasure, nor let complexion or contagion betray 
thee unto the exorbitancy of Delight. Make 
Pleasure thy Recreation or intermissive Relaxa- 
tion, not thy Diana, Life and Profession. Vo- 
luptuousness is as insatiable as Covetousness. 
Tranquility is better than Jollity, and to appease 
pain than to invent pleasure. Our hard entrance 
into the World, our miserable going out of it, 
our sicknesses, disturbances, and sad Rencounters 
in it, do clamorously tell us we come not into the 
World to run a Race of Delight, but to perform 
the sober Acts and serious purposes of Man ; 
which to omit were foully to miscarry in the ad- 
vantage of humanity, to play away an uniterable 
Forget not Life, and to have lived in vain. Forget not the 
end of living. Capital end, and frustrate not the opportunity of 
once Living. Dream not of any, kind of Metem- 
psychosis or transanimation, but into thine own 
body, and that after a long time, and then also 
unto wail or bliss, according to thy first and 
fundamental Life. Upon a curricle in this World 
depends a long course of the next, and upon a 
narrow Scene here an endless expansion here- 
after. In vain some think to have an end of 
their Beings with their Lives. Things cannot 
get out of their natures, or be or not be in de- 
spite of their constitutions. Rational existences 



CHRISTIAN MORALS. ^5 

in Heaven perish not at all, and but partially on part III. 
Earth : that which is thus once will in some 
way be always : the first living human Soul 
is still alive, and all Adam hath found no 
l^criod. 

Since the Stars of Heaven do differ in Glor)' ; sect. xxiv. 
since it hath pleased the Almighty hand to !,^'' ^' 
honour the North Pole with Lights above the incqualiti« 

., ^, . .1 o* 1. • t-^ of this world 

South; since there are some Stars so bright, will be 
that they can hardly be looked on, some so[jf^^y 
dim that they can scarce be seen, and vast to come. 
numbers not to be seen at all even by Artificial 
ICyes ; read thou the Earth in Heaven, and 
things below from above. Look contentedly 
upon the scattered difference of things, and ex» 
pcct not equality in lustre, dignity, or perfection, 
in Regions or Persons below ; where numerous 
numbers must be content to stand like lacteous 
or nebulous Stars, little taken notice of, or dim 
in their generations. All which may be con- 
tentedly allowable in the affairs and ends of 
this World, and in suspension unto what will be 
in the order of things hereafter, and the new 
Systeme of Mankind which will be in the 
World to come ; when the last may be the first St Matth. 
and the first the last; when Lazarus may sit '^* ^ 
above Caisar, and the just obscure on Earth St. Matth. 
shall shine like the Sun in Heaven ; when per- ****• *^ 
sonations shall cease, and Histrionism of hap- 
piness be over ; when Reality shall rule, and 
all shall be as they shall be for ever. 

When the Stoick said that life would not be sect. xxr. 
accepted, if it were offered unto such as knew 

Q 



226 



CHRISTIAN MORALS. 



PART III. 

The great 
advantage 
of this life, 
that it is 
exordial to 
a better. 



Job iii X. 



Job xxxviii. 



it, he spoke too meanly of that state of being 
which placeth us in the form of Men. It more 
depreciates the value of this life, that Men 
would not live it over again ; for although they 
would still live on, yet few or none can endure to 
think of being twice the same Men upon Earth, 
and some had rather never have lived than to 
tread over their days once more. Cicero in a 
prosperous state had not the patience to think 
of beginning in a cradle again. Job would not 
only curse the day of his Nativity, but also of 
his Renascency, if he were to act over his disas- 
ters, and the miseries of the Dunghil. But the 
greatest underweening of this Life is to under- 
value that, unto which this is but exordial, or a 
Passage leading unto it. The great advantage 
of this mean life is thereby to stand in a capa- 
city of a better ; for the Colonies of Heaven 
must be drawn from Earth, and the Sons of the 
first Adam are only heirs unto the second. 
Thus Adam came into this World with the 
power also of another, nor only to replenish the 
Earth, but the everlasting Mansions of Heaven. 
Where we were when the foundations of the 
Earth were lay'd, when the morning Stars sang 
together and all the Sons of GOD shouted for 
Joy^ He must answer who asked it ; who under- 
stands Entities of preordination, and beings yet 
unbeing; who hath in his Intellect the ideal 
Existences of things, and Entities before their 
Extances. Though it looks but like an imagi- 
nary kind of existency to be before we are ; yet 
since we are under the decree or prescience of a 



CHRISTIAN MORALS, 227 

sure and Omnipotent Power, it may be some- part hi. 
what more than a non-entity to be in that mind, 
unto which all things are present. 

If the end of the World shall have the same sfxt. xxvi. 
foregoing Signs, as the period of Empires, i^^fflamc* 
States, and Dominions in it, that is. Corruption are deferred, 
of Manners, inhuman degenerations, and deluge f^ganimiJjT 
of iniquities ; it may be doubted whether that of God. 
final time be so far of, of whose day and hour 
there can be no prescience. But while all men 
doubt and none can determine how long the 
World shall last, some may wonder that it hath 
spun out so long and unto our days. For if the 
Almighty had not determin'd a tixed duration 
unto it, according to His mighty and merciful 
designments in it, if He had not said unto it, as 
He did unto a part of it. Hitherto shalt thou go, job xxxvi 2. 
iijid no farther J if we consider the incessant 
and cutting provocations from the Earth, it is 
not without amazement how His patience hath 
permitted so long a continuance unto it, how He, 
Who cursed the Earth in the first days of the 
first Man, and drowned it in the tenth Genera- 
tion after, should thus lastingly contend with 
Flesh and yet defer the last flames. For since 
He is sharply provoked every moment, yet 
punisheth to pardon, and forgives to forgive 
again ; what patience could be content to act 
over such vicissitudes, or accept of repentances 
which must have after penitences, his goodness 
can only tell us. And surely if the patience of 
Heaven were not proportionable unto the pro- 
vocations from Earth ; there needed an Inter- 

Q2 



2 38 CHRISTIAN MORALS, 

]'ART III. cesser not only for the sins, but the duration of 
this World, and to lead it up unto the present 
computation. Without such a merciful Long- 
r.s cii. 25, animity, the Heavens would never be so aged 
^^' as to grow old like a Garment ; it were in vain 

to infer from the Doctrine of the Sphere, that 
tlic time might come when Capella, a noble 
Northern Star, would have its motion in the 
Equator, that the Northern Zodiacal Signs 
would at length be the Southern, the Southern 
the Northern, and Capricorn become our Can- 
cer. However therefore the Wisdom of the 
Creator hath ordered the duration of the World, 
yet since the end thereof brings the accomplish- 
ment of our happiness, since some would be 
content that it should have no end, since evil 
Men and Spirits do fear it may be too short, 
since good Men hope it may not be too long ; 
Rev. vi. 9, the prayer of the Saints under the Altar will be 
'°- the supplication of the Righteous World — that 

See above, his mercy would abridge their languishing Ex- 
^' '^^' pectation and hasten the accomplishment of 

their happy state to come. 
SECT. XXVII. Though good Men are often taken away 
isa. ivii. I. from the Evil to cofne, though some in evil days 
good men have been glad that they were old, nor long to 
for the behold the iniquities of a wicked World, or 

world s ^ ' 

bettering. Judgments threatened by them ; yet is it no 
small satisfaction unto honest minds to leave 
the World in virtuous well temper'd times, under 
a prospect of good to come, and continuation 
of worthy ways acceptable unto GOD and Man. 
Men who dye in deplorable days, which they 



CHRISTIAN MORALS. 



229 



regretfully behold, have not their Eyes closed PART 11 1." 
with the like content ; while they cannot avoid 
the thoughts of proceeding or growing enor- 
mities, displeasing unto that Spirit unto whom 
they are then going, whose honour they desire 
in all times and throughout all generations. If 
Lucifer could be freed from his dismal place, 
he would little care though the rest were left 
behind. Too many there may be of Nero's 
mind, who, if their own turn were served, would 
not regard what became of others, and, when 
they dye themselves, care not if all perish. But 
good Mens wishes extend beyond their lives, 
for the happiness of times to come, and never 
to be known unto them. And therefore while 
so many question prayers for the dead, they 
charitably pray for those who are not yet alive ; 
they are not so enviously ambitious to go to 
Heaven by themselves ; they cannot but 
humbly wish, that the little Flock might be St. l^lce xH. 
greater, the narrow Gate wider, and that, as ^^ 
many are called, so not a few might be ^jl^,^^' 
chosen. 

That a greater number of Angels remained sect.xxvih. 
in Heaven, than fell from it, the School-men 
will tell us ; that the number of blessed Souls 
will not come short of that vast number of 
fallen Spirits, we have the favorable calcula- 
tion of others. What Age or Century hath 
sent most Souls unto Heaven, He can tell who 
vouchsafeth that honour unto them. Though 
the Number of the blessed must be compleat 
before the World can pass away, yet since the 



?3o 



CHRISTIAN morals: 



PART HI. 

ifl'lie world 
seems in 
its wane. 



SKCT. XXIX. 

The world a 
parenthesis 
in eternity. 



See above, 
p. 73. 



Oen. V. 

27. 



:>» 



-Sec above, 
p. 14. 

Parallelisms 
in difTerent 
ages. 

Keel. i. 9, 
lu. 



World it self seems in the wane, and we have 
DO such comfortable prognosticks of latter 
limes, since a greater part of time is spun than 
is to come, and the blessed Roll already much 
replenished ; happy are those pieties, which 
solicitously look about, and hasten to make one 
of that already much filled and abbreviated 
List to come. 

Think not thy time short in this World since 
the World it self is not long. The created World 
is but a small Parenthesis in Eternity, and 
a short interposition for a time between such 
a state of duration, as was before it and may 
be after it. And if we should allow of the 
old Tradition that the World should last six 
thousand years, it could scarce have the name 
of old, since the first Man lived near a sixth 
part thereof, and seven Methusela's would 
exceed its whole duration. However to palliate 
the shortness of our Lives, and somewhat to 
compensate our brief term in this World, it's 
good to know as much as we can of it, and also 
so far as possibly in us licth to hold such a 
Theory of times past, as though we had seen 
the same. He who hath thus considered the 
World, as also how therein things long past 
have been answered by things present, jiow 
matters in one Age have been acted over in 
another, and how there is nothing new under 
the Sun, may conceive himself in some manner 
to have lived from the beginning, and to be as 
old as the World ; and if he should still live on, 
'twould be but the same thin^r. 



CHRISTIAN MORALS, 231 

Lastly, if length of Days be thy Portion, PART III. 
make it not thy Expectation. Reckon not upon c*"^ui?^** 
long Life : think every day the last, and live p. 154. 
always beyond thy account. He that so often 
surviveth his Expectation lives m^iny Lives, 
and will scarce complain of the shortness of 
his days. Time past is gone like a Shadow ; 
make time to come present. Approximate thy 
latter limes by present apprehensions of them : 
be like a neighbour unto the Grave, and think 
there is but little to come. And since there is Join both 
something of us that will still live on, join both [h^*^* 
lives together, and live in one but for the other, live m one 
He who thus ordereth the purposes of this Life ^^^' 
will never be far from the next, and is in some 
manner already in it, by a happy conformity, 
and close apprehension of it. And if (as we 
have elsewhere declared) any have been so 
happy as personally to understand Christian 
Annihilation, Extasy, Exolution, Transformation, 
the Kiss of the Spouse, and Ingression into the 
Divine Shadow, according to Mystical 
Theology, they have already had an 
handsome Anticipation of 
Heaven; the World is 
in a manner over, 
and the Earth in 
Ashes unto 
them. 



FINIS. 



«( 



NOTES 

CRITICAL AND EXPLANATORY. 



The two following letters, and also the admonition from 
A. B.," To such as have or shall pertise^ &c., are found in C 

(1643) ^"^ i>^ moisX of the old editions, and also in several 

modern ones. 

A Letter sent upon the Information of Animadversions to come 
forthy upon the imperfect and surreptitious Copy of Religio 
Medici, whilst this true'*' one was going to the Press,\ 

Honourable^ Sir, 

Give your Servant, who hath ever honoured you, leave 
to take notice of a Book at present in the Press, intituled (as I 
am informed) Animadversions upon a Treatise lately printed under 
the Name of ^* Religio Medici ; " hereof I am advertised you have 
descended to be the Author. Worthy Sir; permit your Servant 
to affirme there is containM therein nothing that can deserve the 
Reason of your Contradictions, much less the Candor of your 
Animadversions : and to certifie the truth thereof, that Book 
(whereof I do acknowledge my selfe the Author) was penn*d 
many ycares past, and (what cannot escape your apprehension) 
with no intention for the Press, or the least desire to oblige the 
Faith of any man to its assertions. But what hath more esper 
cially emboldened my Pen unto you at present, is, that the same 

* this true one] viz. ed. 1643. 

t to the press^ C ; some later edd. have ioprtu. 

\ hottourabUl some edd. have homomrtd, 



234 NOTES ON 

Piece, contrived in my private Study, and as an exercise unto my 
self, rather than Exercitation * for any other, having past from 
my hand under a broken and imperfect Copy, by frequent 
transcription it still run forward in corruption, t and after the 
addition of some things, omission of others, and transposition of 
many, without my assent or privacy, the liberty of these times 
committed it unto the Press; from whence t it issued so dis- 
guised, the Author without distinction could not acknowledge 
it. Having thus miscarried, within a few weeks I shall, GoD 
willing, deliver unto the Press the true and intended Original 
(whereof in the mean time your Worthy Self may command a 
view) : otherwise when ever that Copy shall be extant, it will 
most clearly appear how far the Text hath been mistaken, and 
all Observations, Glosses, or Exercitations thereon will in a great 
part impugn the Printer or Transcriber, rather than the Author. 
If, after that, you shall esteem it worth your vacant hours to 
discourse thereon, you shall but take that liberty which I assume 
my self, that is, freely to abound in your sense, as I have done 
in my own. However you shall determine, you shall sufficiently 
honour me in the Vouchsafe of your Refute, and I oblige the 
whole World in the occasion of your Pen. 

Your Servant, 

T. B. 

Norwich^ March 3, 1642. 



Worthy Sir, 

Speedily upon the Receipt of your Letter of the thirrl 
Current, I sent to find out the Printer that Mr. Crooke§ (who 
delivered me yours) told me was printing something under my 

* Kxercitatufn\ some edd. have an exercitation. 

t in corruption] some edd. have into corruption. 

X from whence] some edd. have whence. 

S Mr. Crooke] vix. die publisher of the early edd. o( He/ijtio MedieL 



RELIGIO MEDICL 235 

flame, concerning your Treatise of Religio Medici^ and to forbid 
him any further proceeding therein ; but my Servant could not 
meet with him ; whereupon I have left with Mr. Crooke a 
Note to that purpose, entreating him to deliver it to the Printer. 
I verily believe there is some mistake in the information given 
you, and that what is printing must be from some other Pen 
tlian mine ; for such reflections as I made upon your leam'd and 
inpjenious Discourse, are so far from meriting the Press, as they 
can tempt no body to a serious reading of them. They were 
Notes hastily set down, as I suddenly ran over your excellent 
Piece, which is of so weighty subject, and so strongly penned, 
as requireth much time and sharp attention but to comprehend 
it ; whereas what I writ was the imployment but of one sitting; 
and there was not twenty-four hours between my receiving my 
r.ord of Dorset's Letter that occasioned what I said, and the 
finishing my Answer to him ; and yet part of that time was 
taken up in procuring your Book, which he desired me to read, 
and give him an account of, for till then I was so nnhappy as 
n-ver to have heard of that worthy Discourse. If that Letter 
ever come to your view, you will see^ the high value I set upon 
your great parts ; and if it should be thought I have been some- 
thing too bold in differing from your sense, I hope I shall easily 
obtain pardon when it shall be considered, that his Lordship 
assigned it me as an Exercitation to oppose in it, for entertain- 
ment, such passages as I might judge capable thereof; wherein 
what liberty I took, is to be attributed to the security of a 
private I^etter, and to my not knowing (nor my Lord's) the 
j)erson whom it concerned. 

But, Sir, now that I am so happy as to have that knowledge^ 
I dare assure you, that nothing shall ever issue froQi me, but 
savouring of all honcur, esteem, and reverence both to your 
self, and that worthy Production of yours. If I had the vanity 
to give my self reputation by entring the Lists in publique with 
so eminent and learned a Man as you are, yet I know right 
well, I am no ways able to do it ; it would l>e a very unequal 



236 NOTES ON 

congress :* I pretend not to Learning; those slender notions I 
have are but disjoynted pieces I have by chance gleaned up here 
and there. To encounter such a sinewy Opposite, or make 
Animadversions upon so smart a piece as yours is, requireth a 
solid + Stock and Exercise in School-Learning. My superficial 
besprinkling will serve onely for a private Letter, or familiar^ 
discourse with Lay § auditors. With longing I expect the 
coming abroad of the true Copy of that Book, whose false and 
stolen one hath already given me so much delight. And so 
assuring you I shall deem it a great good fortune to deserve 
your favour and friendship, I kiss your hand, and rest 

Your most humble Servant, 

Kenelme Digby. 

Winchester Houses the 20 of March^ 1642. 



To such as have, or shall peruse the Observations upon a former 

corrupt Copy || of this Booke. 

There are some men that Politian speakes of, 

Cui quam recta manus, tam fuit et facilis ; 

and it seemes the Author to the Observations upon this booke, 
would arrogate as much to himself ; for they were, by his owne 
confession, ^ut the conceptions of one night, a hasty birth ; and 
so it proves : for what is really controllable, he generally omitteth : 
and what is false upon the error of the Copy, he doth not 
alwayes take notice of; and wherein he would contradict, he 

* congress] some edd. have progress. Alluding to Virgil's Int^ar con- 
gressus Achilli. (y^n. i. 475). 

t a solid] some edd. have such a solid. 
I familiar] some edd. have a familiar. 
% Lay] some edd. have Lady. 
H a former corrtJ'* ^ ^*"'\ »''^ '•H. 16*2. 



RELIGIO MEDICL %yi 

mlitaketh or traduceth the intention, and (besides a parenthesis 
sometimes upon the Author,) onely medleth with those points 
from whence he takes a hint to deliver his prepared concep* 
tions. But the grosse of his Booke is made out by discourses 
collaterally and digressions of his own, not at all emergent from 
tliis Discourse; which is easily perceptible unto the intelligent 
Reader. Thus much I thought good to let thee understand, 
without the Author's knowledge, who, slighting the refute, hath 
inforcedly published (as a sufficient confutation) his owne Booke : 
and in this I shall not make so bold with him, as the ObsanHUar 
hath done with that noble Knight, whose name he hath wrong- 
fully prefixed (as I am informed) to slight Animadversions; but 
1 leave him to repentance, and thee to thy satisfaction. 

Farewell. 

Yours, A. B. 



P. I, 1. 6. Annotations^ These are supposed by Wilkin (and 
with great probability) to have been written by a Mr. Thomas 
Keck of the Temple in 1644. They appear to have been first 
jniblished in F (1656), and are to be found in all the authorized 
old editions. They have also been used more or less freely by 
several modem editors ; in the present edition they have Dccn 
much curtailed. 

P. I, 1. 10. Observations by Sir Kendm Di^l These were 
first published in 1 643, and were afterwards (1659) appended to 
the Religio Medici, They have been frequently reprinted, but 
are omitted in this edition. 

P. 3. This address " To the Reader" first appeared in C ' 

P. 3, 1. I. greedy of We^ 6^^.] Alluding (as Keck points out) 

to Seneca, Thyest. v. 882 : — 

" Vitx est avidus, quisqnis ikmi vult, 
Mundo secum pereunte, mori." 

P. 4, 1. 3. the reparation^ c; D to L omit the, perhaps by 
mistake. 

P. 4, 1. 8. about seven years pos^ Hence, as this address 
" To the Reader " was first published in 1643, i^ appears that the 
Keligio Medici was written about the year 1636. See the note 



238 NOTES ON 

on p. 66, 1. 4, and on p. 115, 1. 22. Wilkin, in his notes on 
Johnson's Life of Sir T. B., "thinks it very possible that the 
true reading is ^ above [not about^ seven years,' which would 
justify Dr. Johnson's date" of the writing of the A'el. Med. ; but 
the conjecture is quite unnecessary, besides being entirely un- 
supported by external authority. 

P. 4, 1. 16. particularities^ C to H ; particulars ^ I to L. 

P. 5, 1. 2. conceptions^ C to H (compare p. 4, 1. 23) ; {on- 
ception^ I to L. 

P. 5, 11. 6, 7. there are, C to G, K, L ; therefore are, H, I, j. 

P. 5, 1. 14, shall\ Wilkin (T) and Peace (v) have I shall ; 
— an improvement to the sentence, but unauthorized. 

P. 5, 1. 1 5. father them\ In this place no edition has favour 
tJum. See below, p. 90, 1. penult 

P. 5, 1. 15. best and learned] Wilkin (t) has best and most 
learned. This also is an improvement, but is not absolutely 
necessary, and is without authority; at p. 90, 1. penult, it is 
learned and best : Merry weather in the Latin version has docHssi- 
morum in both places. 

P. 5, 1. 18. thereof C to J ; there, K, L. 

P. 5, 1. 20. Browfte] G has Broivn ; and this is the way in 
which the name is printed during the Author's life in at least 
one edition of the Vul<;ar Errors (1672), and also, after his 
death, in the first editions of the Letter to a Friend and the 
Christian Morals. 

P. 7. The marginal analyses of the different sections are 
taken, with a few alterations and additions, from Gardiner^s 
edition (w). 

P. 7, 1. 3. scandal of my profession"] Physicians do commonly 
beir ill in this behalf. It is a common speech (but only amongst 
the unlearned sort,) "Ubi tres medici, duo athei." The reason 
why those of that profession may be thought to deserve that 
censure, the Author rendereth. Sect. 19. (Keck, abridged.) 

In one of his Common-Place Books (vol. iv. p. 416, ed. Wil- 
kin) Browne says, " Though in point of devotion and piety 
l)hysicians do meet with common obloquy, yet in the Roman 
calendar we find no less than twenty-nine saints and martyrs of 
that profession, in a small piece expressly described by Bzovius, 
n his Nomenclator Sanctorum Profcssione Medicorum. [Small 
ivo. Colon. Agripp., 1623.] 



RELIGIO MEDICI. 239 

P. 7, 1. 12. climet c to L ; the clime^ A, B, which reading is 
adopted by Wilkin (t). 

P. 7, 1. 14. umvary, omitted (probably by accident) in K, L. 
P. 7, 1. 15. proceed^ Chapman (r), and Gardiner (w), read 

to proceed. 

P. 7, 1. 16. but having] Wilkin (t) reads hut that having'. 

P. 8, L 4. The following lines, which are found in this place 5n 
two MSS., were first inserted in the text hy Wilkin (t), and irfter- 
wards (without observation) by Gardiner (w), and Fields (Y):— 

* Quousi^ue patiere, bone yESUf 
Judeei Te semel, ego str^ius amcj/txi; 
I lit in Asia, ego in Britannia, Gallia, Gtrmania .* 
Bone yESU, miserere meiet Judeeorum* 

P. 8. 1. 7. religions^ A to I ; religion^ J to L, which is fol- 
lowed by most modern editions, probably by mistake. 

P. 8, 1. 8. disliuguished'\ Chapman (r), and Gardiner (w), 
read being distinguished. 

P. 8, 1. 8. distinguished not only] Wilkin (t) reads net only 
distinguished, 

P. 8, 11. 8, 9. their laws .... their doctrines] Chapman (r) has 
its o7vny and Wilkin (t) has i/r, in both places. • 

P. 8, 1. 12. / dislike nothing but tie name] Le. Lutheran ^ 
Cahinisty Zuinglian^ &>c, (Keck) ; or more probably (as sug- 
gested in Q) ** Protestant, as carrying with it an insinuation of 
enmity and discord, inconsistent with the peace and harmony 
l)re8cribed by the Gospel." 

P. 8, 1. 16. prelates] It appears from A, B, and two MSS. 
that Browne originally vrcoiQ presbyters. 

P. 8, 1. 21. whereupon, E to L ; whereon^ A to D. 

P. 8, 1. 23. the person, &^c,] No doubt, Luther. Keck and 
some others give here an account of the origin of the Reforma- 
tion, which it is not necessary to repeat. 

P. 8, 1. 24. beget] CHapman (r) reads bfgets, which is followed 
by Gardiner (w). 

P. 8, 1. 25. fills ... is .. , obfection] Wilkin (t) rtads /ll 
. . . are . . . objections. 

P. 8, 1. 28. have I] I have, M, which is followed by Wilkin (t). 

P. 8, 1. 28. shaken hands with] The Latin Translator renders 
this phrase by memet adjungo in thiir pll^ but below (p. 66, 
1. »'^? l»y valerejussi^ wmch latter yersion i« tb^ correct one. 



240 NOTES ON 

P 8, 1. 29. f (solutions] A, B, have resolvers ; but C, and 
almost all subsequent editions, have resolutioTis^ though o, P, 
and Chapman (r) have restored resolvers. Keck says, in his 
** Annotations," ^^ resolvers it should be, without doubt;" and 
probably at first sight most persons would be inclined to say the 
same, so forced and unnatural does the expression in the text 
appear. The evidence, however, both external and internal, in 
favour of resolutions^ is quite conclusive. The external evidence 
could scarcely be stronger than it is ; the obvious word resolvers 
appears in the two spurious editions (a, b), but was altered 
for the singular expression resolutions in the first authorized 
edition (c), which latter word maintained its place in every 
edition published during the Author's life. The internal evidence 
is not much less convincing, as this use of the abstract for the 
concrete in the plural number occurs so frequently in the course 
of the book as to constitute one of the characteristic peculiarities 
of the Author's style. Many instances are noticed in the Glos- 
sarial Index : some of the most singular perhaps are ambitUms^ 
honestieSy intelligences , pieties^ zeals. 

P. 9, I. 4. improperations'] A word which puzzled the tran- 
scribers of the work, while still in MS. (see Wilkin's note), and 
which in Q has been changed into improprieties. It means re- 
proachful or taunting language^ and was perhaps coined by 
Browne himself, who found inipropero and improperium used not 
unfrequently in the Vulgate as the translation of tv^Ai^m and 
di/etSio-juiJ?. (Heb. xiii. 13; St. James i. 5.) 

P. 10, 1. I. / should violate^ <Sr*f.] A, B, and two MSS. have 
this sentence thus : — ** I should cut off my arm rather than vio- 
late a church-window, than deface or demolish the memory of a 
saint or martyr." 

P. 10, 1. 2. (ie/ace the name] The author seems first to have 
written deface or demolish the memory (as in A and B, and, two 
MSS) ; then to have omitted or demolish (as in c to l), leaving 
deface the memory^ which hardly makes sense ; and lastly to have 
substituted name for memory ^ reading deface tlie name (as in J to 
L). This is the reading of all subsequent editions, except Gar- 
diner's (w), which has defcue the memory. 

P. 10, L 7. or contemn] Chapman (R) has nor contemn^ which 
is followed by Gardiner (w). 

P. 10, L 10. the Ave Mary bell] **A Church Bell that tolls 



RELIGIO MEDICI. 341 

every day at 6, and 12, of the clock ; at the hearing wlieno( 
every one in what place soever, either of house or street, beUikei 
him to his prayer, which is commonly directed to the Kjvvmi.*' 
This and a few other short notes ate all that are given in l^l\ B.'t 
authorized editions. 

P. 10, 1. 14. directed, A to E, G ; directt F, H to L, 

P. 10, 1. 16. rectified i A to I ; rectifies j, K, L. 

P. 10, 1. 20. excess^ B, I to L, which is also found in an old 
handwriting as a correction in the maigin of Wilkin*8 copy of 
D ; the Latin translation has immodico rim y A» C to H, liafe 
acccssy which is adopted by Peace (v), and Gardiner (Vi\ and 
(in the sense of a fit) is, perhaps, almost as likely to be tlie tme 
reading. The ** excess of laughter" may, however, be meant as 
a verbal opposition to the ** abundant yttepmg*^ in L A The 
same variety of reading is found below, p. 33, L 2. 

P. 10, 1. 23. uals\ Q reads tealots both here and bdow, 
p. 90, 1. 7 ; but Bacon uses the word teaU in the plural {Essay 
5S, p. 232, ed. 1863), and Jeremy Taylor has the expfeision 
*' over-forward sealSf*^ Holy Dyings iv. 3, § 2. See also uie noU 
on resolutions above, p. 8, 1. 29. 

P. 10, 1. 28. consist^ A to J ; resist^ K, L. 

P. II, 1. 13. an union] Wilkin (T) reads a ttmom; as, also^ 
a history^ p. 16, L 2 ; a heresy^ p. 16, L 17; f*. 17, L 21; and 
a helixy p. 31, 1. 21 ; but in all these cases it seems probable 
that an is the right reading, thoagh Sir T. B. may have used a 
and an in such cases without uniformity. 

P. II, 1. 23. Constitutions] A, B, and three MSS. add the fol- 
lowing clause: — ''No man shall reach [retch, rech,] my &ith 
unto another Article, or command my obedience to a Cuion 
more." 

P. II, L 28. or disproving] nor disafprmri^g^ one MS* and 
Chapman (k), and other later editors. Wilkin (T) says disprmfitsg 
is, without doubt, an incorrect reading ; but the word It used 
in the sense of disapprmnng by Hookei^ Ec€Us, Mity, bk. iL, 
c. 8, § 2. 

P. II, 1. antep. when ihi Scriptun is siUmtt ^W.] HalUuv^ 
as noticed by Mr. Willis Bund (z), qnotes this passage {C§mtt 
Hist, of En^L ch. 8, voL iL, p. 102^ ed* 1832)1 ana K 
upon it, <* That Jesuit must have been a dis|jnice to hn w.» 
who would have asked more than sach a conc g iaio n to • m 

It 



242 NOTES ON 

proselyte — the right of intcrpretiiig whatever was written, and 
of supplying whatever was not." This meanhig can certainly 
be extracted from our Author's words, but it may be doubted 
whether he would have accepted it as a fair representation of 
what he intended to say. 

P. 12, L 6. Henry VIII. . . . refused not thefcnth of RomeJ] 
For confirmation of this a^ertion Keck refers to the ** Statute of 
the Six Articles" (31 Henry VII f. c. 14), relating to, i. traa- 
substantiation, 2. communion in both kinds, 3. the marriage of 
priests, 4. vows of chastity, 5. private masses, and 6. auricular 
confession. 

P. 12, 1. 10. the State of Venice.] In 1606 there was a 
dispute between Pope Paul V. and the Republic of Venice, 
which was settled in the following year by the mediation of 
France. See Kanke's Hist, of the Popes, part ii. book 6. 

P. 12, 1. 15. cause^ A to I ; a cause, j, K, L. 

P. 12, 1. 19. returned him, I to L ; returned to him, A to H. 

P. 12, L 27. patron'd, C, E ; patronized, A, B, which is adopted 
in Q ; pardoned, D, F to L ; pleaded, N, o. 

P. 12, 1. 32. perhaps within, A to I ; within, J, K, L. 

P. 14, 1. 3. leave, A to D ; have, E to L. This is one of the 
very few places where the reading of D is better than that 
of E. 

P. 14, I. 3. heresies, A to H ; heresie, I to L. 

P. 14, 1. 4. I hope I shall not] I shall, A, B, and three MSS. 
This alteration of the reading is interesting, as showing that 
about 1635, when Browne was thirty years old, and wrote the 
Relii^ Medici, he could not, without injury to truth, say that 
he had no taint or tincture of heresies, schisms, or errors ; but 
that eight years later, when the first authorized edition was pub> 
lished, his opinions had so far changed, that he hoped he should 
not injure truth in saying that he had no longer any such taint or 
tincture in him. 

P. 14, 1. 19. a Metemps., A to I ; Metemps., J, K, L. 

P. 14, 1. 19. Metempsuchosis] So the word is spelt in B to L ; 
A has Metempsucdcis, See below, p. 60, L 31. 

P. 14, 1. 23. Plato* s year] "A revolution of certain thou- 
sand years, when all things should return unto their former 
'■state, and he be teaching again in his school, as when he 
'-JJ— «5d this opinion.'* (Note by Sir T. B.) See Plato's 



RELIGIO MEDICI. 243 

Timatus^ p. 39 (Jowett's Plato, vol. iii., pp. 536, 579, 622) ; 
Cicero, De Nat. Deor.y ii. 20. 

P. 14, 1. 24. tfure hath beett] there have be^n, adopted by 
Wilkin ^r), on the authority of A, B ; but Sir T, 13. not un- 
frequently uses a singular verb with a plural nominative. See 
p. 17. 1. 17 ; p. 21, 1. 30 ; p. 34, I. 21. 

P. 14, 1. 29. and isy as it were] is, omitted in F to H. 

P. 14, 1 antep. that of the Arabians ... p. 15, 1. 14, 
that of Ori^^en\ In the original Forty-two " Articles of the 
Church of England " (1552), the fortieth and forty-second Articles 
(which were afterwards omitted,) were directed respectively 
against these two opinions. See Burnet's Ilist. oj the Rejomia' 
tioiiy pt. ii., bk I, "Collection of Records." 

P. 15, I. 6. of the body, A to H ; for the body, I to L. 

P. 15, I. 6. should rise] shall rise. A, B. This is one of the 
Errata in c, which was first corrected in Q, tlie previous cdd. 
having omitted should. 

P. 15, I. 8. alarum. A, C to H (See below, p. 128, 1, 21 : 
p. 181. 1. 29.) ; alarm, B, I to L. 

P. 15, 1. 14. Oriifen] A, B, have the Chiliast; three MSS. 
the Chiliasts ; one MS. the Origenists and Chiliasts. 

P. 15, 1. 29. from some charitable, 6r»r.] Instead of this clause, 
A, », and three M.SS. have the following words : — **by an excess 
of charity, whereby I tliought the number of the living too 
small an object of devotion ; I could scarce," &c. 

P. 16, 1. 2. an history] a history. A, B, which is adopted 
by Chapman (r) and other later editors. See above, p. 11, 
I. 13. 

P. 16, 1. 3. pertinacy. A, B, J, K, L ; pertinacity, C to 1. 
Tirowne would perhaps prefer pertinacy, as being nearer to the 
Latin pertinacia. ** Pertinacy,^' says Bishop. Hall {Christian 
Moderation, bk. ii. ch. 5.), "is the only thing that makes a 
heretic : let the errour be heinous ; yet, if thei'e be not perverse 
stiffness in the maintenance of it, it amounts not to the crime of 
heresy." (Quoted in Richardson's Diet.) 

P. 16, I. 17. an heresie, J, K, L ; a heresie, A to 1, which is 
followed by Wilkin (T). See above, p. if, 1. 13. ^ 

P. 16, I. 22. of spirits, omitted (possibly by accident) in K, L. 

P. 16, I. 27. Sect VIII. was first added in c. 

P 16, 1. 31. doctrines, C to H ; th^ doctrines^ I to L. • : . ,•• ; 

; • • • N 



244 NOTES ON 

P. 1 6, 1. ult. their Church, C to L ; the Churchy M, which read- 
ing is followed by Wilkin (t) and others. 

P. 17, L 2. complexionally, C, M ; complextonably, D to I-, 
perhaps by a mere typographical error ; for complexional and 
complexionally are found elsewhere in Sir T. B. s works (see 
Index), complexionable and complexionally probably nowhere. 

P* I7» !• 3- indisposed] This is one of tne Errata in c, which 
was first corrected by Chapman (in R), the previous editions 
having disposed, 

P. 17, 1. 13. kis own, c to L ; their own, M, which reading 
is followed by Wilkin (t), and others. 

P. 17, 1. 17. there is yet, c to L ; there are yet, M, which 
reading is adopted by Wilkin (t) and St. John (u). See above» 
p. 14, 1. 24. 

P. 17, 1. 18. the Schools, C to H ; Schools, I to L. 

P. 17, 1. 22. those wingy, C to L ; the wiftgy. A, B. 

P. 17, L 25. Methinks there be not impossibilities enough, &*€,'] 
This paragraph is alluded to by Tillotson in a passage (vol. iii. 
Sermon 140) in which he presses too hardly on the use of the 
word "impossibilities," whereby of course (as Jortin obsenres, 
Tracts Philosophical, &c., vol. 1., p. 373) Sir Thomas BrownCf 
as well as Tertullian, meant seeming not real impossibilities, and 
the expression should be looked upon as a verbum ardms^ a 
rhetorical flourish (Wilkin, abridged). 

P. 17, 1. 31. to an, c to L ; to my, A, B. 

P. 17, L 31.. altitudo, J, K, L ; Oh altitudo, A to I. Bacon 
has a similar reference to the Vulgate translation of Romans xi« 
33: — **In Divinity many things must be left abrupt and con- 
cluded with this, O aliUtido, ^c." {Advancement ^ Zeami^g, 
ii. 24, II.) 

P« '7» !• 33; ?• 18, 1. I. zvith Incarnation, C to L; A, B 
omit with. 

P. 18, 1. 4. Tertullian'] " * Vea, but if, because it is wonder- 
ful, it be therefore not believed, it ought on that account the 
rather to be believed.' Such is doubtless the meaniiijg of Ibe 
saying {De Bapt. ii. ), credo, quia impossibUe est, i.e., with man^ 
and in man's sight, and to man's reason. Tertullian speaka jnst 
"below of *impo8sibilia,' as the materials of the Divmc work- 
'ng." (Pusey s Tertullian, vol. i. p. 256, ed. 1 842.) 

«P*ri<^ 1. 3. we knew, A to L. Some copies o£.H appear to 



REUGIO MEDICI. ^45 

h«ve tifi kntnUf as this reading is corrected in a short IvstoiErraim 
at the beginning of the volume. 

P. 19, 1 7. That alUgorical descriptwn of Hertnes\ ''Sphan, t 
cujus centrum ubique, circumferentia nullibL" (Note by Sir T. V 
B. ) It is not known where the Author found this very striking ten* \ 
tence, to which he alludes again in the Christian Siorais^ pt ifi. I 
§ 2, p. 203, and in the Garden of Cyrus, ch. 5, vol. ii, p. 559^ I 
Bohn's ed. He himself attributes it to Hermes Trismegistns, I 
but it is not to be found among the writii^ that go under I 
this name, nor among the fragments of Tinueus, Empedodes^ I 
Zeno, or Pythagoras, to each of whom it has been attributed. \ 
Pascal also is sometimes considered to be the author of the sen* \ 
tcoce, because it is found in hb " Pens^ " (Art. i. 1 1, or xvii 1 
§ I) applied to Nature ; but he merely quoted it from some ] 
earlier writer, just as Sir T. B. does here. The sulject of the 
authorship of the sentence is discussed \xl Notes and Queries^ 187a 

P. 19, L 8. Metaphysical definitions of DivinesX Perhttpt if 
SirT. B. had livea in the present day he might have been 
tempted to quote the two following ingenious dcSnitiom of the 
Deity : — i. **The stream of tendency ^ which all things fulfil 1 
the law of their being ; " and 2. ** The Eternal, [or, the enduring 
power,] not ourselves, which makes for righteousness." The 
former of these (or rather a mixture of the two,) is constdered 
by some persons to ** have the merit" not only of " originality," 
l>ut also of "simplicity." {S/>ecf a for, Jan, I3,'77» p. 57-) In 
reference to the second definition a writer in the Contemporeay 
Review (Nov. '76, p. 67.) enquires, . . . '*But an abstraction 
of the undcrstandmg, crowned with a negative particle, and 
robed with the Eternal Name, — 'the Eternal not-onrSelvcs 
which makes for righteousness,* does it not impose upon us with 
the illusory definiteness of an empty formula from which the 
contents of the religious consciousness have been sedukasly 
excluded ? is it more substantial than the enunciation of Mr. 
Dombey's el^;ant and languid mother-in-law, who never could 
remember names : — * There is no What's-his-name but Thing* 
uromy ; and What-vou-may-call-it is his prophet'?" (DidKCBSs ) 
Dombey and Son, ch. xxvii.) 

P. 19, 1. II. I had as Hoe, 6v.] When Aristotle says {De 
Animd, ii. I, § 6) that the Soul is ent^eehia, thb definition telb 
us not what is its essence, origin or nature, and therefbie signl- 



i ' 






r » 



246 NOTES ON _- , i%e^^; 

fies no more than if he had said that it is Angelas Aomin is, or 
Corpus Dei: — and again, it no more satisfies our Author to 
tell him that Light is Actus perspicui, 4v€py(ia rod ^itupeufovs (Id. 
idid, ii. 7, § 4), than if you should say that it is Umbra JO.-u 
[Keck, abridged.] 

P. 19, 1. 12. enteleckia] the actual being of a thing, as opposed 
to simple capability {Zvifa^i^) ; a philosophic word formed by 
Aristotle, who calls the soul the ivrtXix^^^ o^ the body, that fy 
which it actually is, though it had a Suvoftty or capacity of existing 
before. De Animd^ ii. I. [Liddell and Scott]. An amusing 
instance of the obscurity of the word (which Cicero, Tusc, Disp, 
i. 10, confounds with itScAex^o). and also of the great import- 
ance attached to it, is given by Sir T. B., who says that ** Her- 
molaus Barbarus was scarce in his wits, when, upon conference 
with a spirit, he would demand no other question than an expli- 
jcation of Aristotle's Entelechia,^* {Miscellany Tracts, xi. voL iii. 
\. 258, ed. Bohn.) 

P. 19, 1. 12. entelechial Chapman (r), and others, print the 
word in Greek characters, ^KreAcxcio. In N, o, these Latin 
phrases are translated into English. 

P. 19, 1. 12. Lux est umbra Dei] Browne uses this expression 
in the Garden of Cyrus (ch. 4, vol. ii. p. 551, ed. Bohn) : ** Light 
is but the shadow of God." 

P. 19, 1. 25. of the fields A, B, c, and so Gen. ii. 5 ; of the 
fields, D to L. 

P. 19, 1. 25. the plafits of the field were not yet grown\ Sir 
Thomas Browne appears to have written from memory, for the 
creation of fruit-trees is distinctly mentioned Gen. ii. 9, pre- 
vious to the prohibition in Gen. ii. 17. (St. John, abridged.) 

P. 19, 1. 27. Serpent] See Pseudodox Epidem. v. 4, viu I. 

i\ 20, 11. 10, II. porticus out me, Lectulus accepit] In Horace 
it is lectulus aut ?ne. Porticus excepit, 

P. 20, 1. 20. etder] Q, Chapman (r) and others read older. 
See p. 63, 1. la 

P. 20, 1. 23. Jonvards, II to L ; forward, A to G. 

P. 20, 1. 23. to conceive] F and H omit to. 

P. 20, 1. 25. St. PauPs Sanctuary^ As only one of the 

English editors notices this expression, it would seem that none 

A the others found in it any difficulty ; and yet (judging from 

^*^. different ways in which it has been explained by different 



REUGIO MEDICI. ^47 

competent persons consulted by the present Editor), tlioagh tho 
general sense of the passage is plain enough, the alhisioii con- 
tained in these words cannot be considered peifectly evident «nd 
simple. The following passages in St. Paul's writingi haft 
been supposed (by different persons) to have been in the 
Author's mind : — I, ** ITie foolishness of God is wiser than men," 
&c. (I Cor. i. 25); 2, *'Eye hath not seen, nor ear heard,*' 
c^c. (i Cor. ii. 9); 3, "Caught up to the third heaven . . . ; 
into paradise " (9 Cor. xii. 2, 4), which Sir T. B. calls *' that 
ineffable place of Paul, that proper ubi of spirits" (p. 64, i S), 
Again, as the word '* sanctuary" no where occurs in St Paids 
writings, it has been suggested with great ingenuity and appa«» 
rent plausibility that there may have been a Sanctuary <ien- 
nected with St. Paul's Cathtdral^ and that from this materia] 
refuge the mctaphoriciU and religious idea in the text may be 
derived. Probably, however, the reader will be lather inelmed 
to think that the Dutch translator is right in quoting Rom« 
xi. 33, *'0 the depth of the riches," &c., as the pattege 
alluded to, especially as 3ir T. B. himself referred to it a few 
pages back (p. 17, 1. 31). If this be so, the train ni the 
Author's thoughts will have been something of this sort ^««In 
Philosophy there is no sanctum sanctorum^ nor is theie any* 
thing to hinder our exploring the secrets of Nature to tno 
utniost (p. 24, 1. 2) ; but the Eternity of GoD is a subject at 
once so awful in itself, end so utterly beyond the grasp of 
human reason, that I take refuge with St Paul in the in* 
comprehensibility of God, as in an inviolable sanctuary, and 
can only cry out in his words, O aliUudo (p. 17, L 31). 

P. 21, I. q. estates] Chapman (r), and others, have JiAiAv. 

P. 21, 1. 8. and alt togUher^ I to L; and altogether^ C to H ; 
omitted in A, B. 

P. 21, 11. 23, 25. AristotU, . . could make two etemiiUi\ Aat 
is, that God and the world both, were etemaL (Keck.) 

P. 21, 1. 28. for there is in us not three .... souls'] Tko 
Peripatetics held that men had three distinct souls, which 
opinion was adopted by certain heretics, and gave rise to great 
disputes in the thirteenth century. (Keck, abridged.) Hcmy 
More tells us {Enthusiasmus TViumphaiuSf Scholia on Sect* 44) 
that the Jews also held a plurality of souls in one msB, iii,^ 
Animal^ Angelical^ aqd Dk/ua, . . 



24^ NOTES ON 

P. 21, 1. pen. so united^ A to I ; thus united^ J, K, T« 

P. 22, 1. 2. a petty Trinity] A, B have a prrtty Trinify^ HO 
doubt by mistake ; but it is not a mere typographical error, U 
the same reading is found in one MS. 

P. 22, 1. 6. Pythagoras f aiid the secret magic of nunAeni 
Alluding to the mystical importance attached to numbers by thto 
Pythagoreans and the Cabbalistical writers, a curious subject 
fully discussed by Sir T. B. *s contemporary, Henry More, in his 
Conjectura Cabbalistical &c., but too extensive to be entered 
upon here. 

P. 22, 1. 8. too large a sense] A, B, and three MSS. have^ a 
narrow sense, 

P. 22, 1. 1 6. The severe Schools] Sir Kenelm Digby seems to 
have read severer in his copy of the first edition of the Hei. Mied, 
(see his Observations^ vol. ii. p. 459, ed. Bohn), and the Latin 
translation has severiontm. 

P. 22, 1. 21. more real^ A to I ; more is omitted in J, K, L, 
perhaps by mistake. 

P. 22, 1. 31. Wisdom^ <Sr»r know him^ p. 23, L lo] 

wanting in a, b. 

P. 23, 1. 8. as he did at Dclphos] '* ryw0i trcavrSr, N9$ee 
teipsum,'^ (Note by Sir Thomas Browne). This was one <rf 
the sentences inscribed in letters of gold on the walls of the 
temple (iro6vaoi) at Delphi. The ancient oracles were attri* 
buted by Sir Thomas Browne to Satanic agency. (See below, 
8 46, p. 72 ; Pseudod. Epidem.^ bk. i. ch. 10. vol. i., p. 81 ; 
bk. vii. ch. 12, " Of the cessation of oracles ;** and Miscell, Tracts, 
§ II, "Of the answers of the Delphian oracle," &c., vol. iii., 
Bohn's ed. ) 

P. 23, 1. 14. Moses eye, c to L ; Moses his eye^ A, B ; Mase^t^ 
M. See below, p. 25, 1. ulL 

P. 23. 1. 18. anij^els] After this word one MS. adds the fol- 
lowing clause : — " there is no thread or line to guide us in that 
labyrinth." 

P. 23, 1. 19, Senators] servatorsy A, B ; probably a mere typo- 
graphical error. 

P. 23, 1. 28. actions, A to J (see also above, L 23) ; action^ 
K, L, perhaps by mistake. 

P. 24, 1. I. to profound] to propound. A, B, which is not a mere 
typographical error, as the same reading is found in four MSS. 



RELICIO MEDICI. 14$ 

P. 24, L 3. ThfuvrU, dr*r.] In'one MS. this clause is rttd 
thus : — '*The world was made not so much to be inhabited bj 
men, as to be contemplated, studied, uid known, by man.** 

P. 24, 1. 4. 'tis the ddft, <yr.] The meaning is perhapii 
plainer in the Latin translation : — *' Debitum hoc fiationis 
nostrse erga Deum officium est." 

P. 24, 1. 5. <2^our reason=y2^ our reason* So in Bacon's 
Essays, vi., p. 19, 1. 10 (ed. 1863) : — *' A came <?/'certainty and 
veracity," for **A name y^ certainty," &c.; and xvii p. 69^ 
1. 21, ** Reverence of traditions/' for *' Reverence fir tradi- 
tions." 

P. 24, 1. 16. Therefore, Search, &*€,] The rest of this section 
is wanting in A, B. 

P. 24, 1. 23. damned, c to H ; dammed, I to L, which ^[xrfls 
the metre, but which is nevertheless adopted by Chapman (ft) 
and others. 

P. 24, I 29. to soar, C to G ; s^ to soar, H to L, which spoils 
the metre. 

P. 25, I. 5. his Father, d to L ; M^ Father^ C 

P. 25, 1. II. there is but one first cottse] In oppodtion' to 
the Manichees, who held there were dito principia^ one from 
whom came all good, and the other from whom came all et iL 
(Keck). 

P. 25, 1. II. one first cause, A to I ; our first cmtte^ Jp K, L, 
no doubt a typographical error. 

P. 25, 1. II. four second causa] Meaning (as appears from 
the following lines) the eJScient, the material, ibefinna/, and the 
fna/, Gardiner (w) quotes Aristotle's Phys, Auscult, ii 3, | a. 

P. 25, ]. 22. treasure, I to L ; treasury, A to H ; see Bdow* 
p. 97, 1. 24. 

P. 25, 1. 25. most excellent speculation] One MS. adds, and 
most sweet philosophy, 

P. 25, L 32. G<den his, A to M ; GaMs first appeals in M 

(1736). 

P. 25, L ult. Suarez, A to L ; Suara^s, M. SeeaboTC^ p. 23, (/ 
1. 14, and below, p. 26, L 21. 

P. 26, 1. 5. affif, A to H ; 0gte, I to L, perhapt by mistake. . 

P. 26, 1.5. Natura,&c.] M<b^/ar7dk^oMrif Wftt ^nNft^rai. 
(Galen, £>e Usu Fart, xui. a, tom. ir. p. 7S.) TUt **only in- 
disputed axiom in phikMOjAiy" it pmaps or^inaUy due to 



2 so NOTES OS 

Aristotle, who says, 'O Sc 8€<}t koX if ^vci^ eht\v /idrijr -ntotatr. 
{De Caio, i. 4, in fine.) 

P. 26, 1. 5. ir.disputed^ K, L ; indisputable^ A to J, a more 
common word, and one therefore which is perhaps hardly likdy 
to have been changed into indisputed without some authority. 

P. 26, 1. 6. there are no grotesques^ there is no grottsco^ A, B. 

P. 26, 1. 16. beesy <2r-v.] In Pro v. ^-i. 8, there is no mentioii 
of bees in the Hebrew text, but Sir T. B. may perhaps have 
been thinking of the following addition, which is found in the 
LXX : — •* Go to the bee, and learn how active she is, and how 
honourable is the work that she doeth : whose labours kinf2[s and 
private men use for their health ; and she is desired by all and 
of good repute, albeit in strength she is but weak ; yet as she 
honoureth wisdom she is advanced." 

P. 26, 1. 21. colossus f A to l; colossus' s^ m. See above, p. 25, 
1. ult., and below, p. 72, 1. 27. Wilkin (t) has colassusa ; 
Chapman (r) colossi^ which is adopted by Gardiner (w). 

P. 26, 1. 25. Regio-Montanusy cr-v.] John Miiller of Konigs- 
berg (I^tiriisetl into Kegio-Montanus) [1436-75] constructed an 
iron fly and a wooden eagle, both of which were able to fly. Keck 
and others give an extract from Du Bartas, in which mention is 
made of both the curious pieces of mechanism {La Semaine de 
la Creation, translated by Sylvester, London, 1641). 

P. 26, 1. 25. Regio-Montanus ///>] The earliest edition which 
has Regio-Montauus^ s is o ( 1 736). 

P. 26, 1. 27. tiuo souls, e»~f.] Meaning the sensitii'e and 
vf^etative in insects, and only the vegetative in trees and plants. 
( Note in Q. ) 

P. 26, 1. 31. Kile'\ Chapman (r) and others have the Nile 

P. 27, 1. 2. cosmography of my se!/\ Alluding to man being 
called a microcosm, or little world. Fee below, p. 55, 1. 30. 

P. 27, 1. 12. expans'df C to L ; exposed. A, B, and one MS. 

P. 27, 1. 18. the children 0/ Israel] One of the MSS. has the 
very singular reading, the wild Israelites. 

P. 27, 1. 18. effects, I to L ; effect , A to H. 

P. 27, 1. 26. Nature .... the principle of motion and rest^ 
See Aristotle, Rhys. Ausc, ii. I. § 3. d;y oi/(n}f t^s <l>6<r€»s dpxnf 
vos Kol aiTias rod Kiy(7ff0ai kcu i/jpf^fTy, k.t.K, 

'\ 28. 1. I. r.veniebut by] This is one of the Errata in C, which 
,* -s first noticed by Wilkin (in the ** Add« and Corr." to T), all 



REUCIO M EDICT, f5r 

prcvions e(^itiolis having omitted but, Chapnum (r) and Wilkm 
(t) transposed the clauses of the sentence, in order to retton 
sense, which the omission of but destroyed. 

P. 28, 1, I. a faculty from that voke\ the faculty pf the Vfiee^ 

A, K 

P. 28, 1. 8. woodt A to I ; ZMfrd, j, K, L, probi^ily by 
mistake. 

P. 28, 1. 10. God is like a skilful Genfmetrician] Alluding to the 
words attributed to Plato, but not found in any of his wo|i[t» 
'O Bebs 7c»/icrf>ci. (See Plutarch, Sympos, viiL 2.) These wards' 
are prefixed by Isaac Barrow to a I^tin prayer or divine ejacula- 
tion, written at the beginning of his MS. of ApolloninSi now 
preserved in the Library of the Royal Society. 

P. 28, 1. 26. our lyritings^ A, B, c, which perhaps agrees 
better with our houses in 1. 25 ; D to L have our itfriting, 

P. 28, 1. 28. or species^ K Ko\\ of species^ J» K, L, probably 
by mistake. 

P. 28, 1. 29. of creature^ A, c to L ; ^ creatures^ B ; or 
creature^ N, o, p, which is adopted by Wilkin (t) ; the woids 
are omitted by Ganliner (w), perham by accident. 

P. 28, 1. 29. 1 cannot tell ^ <^.] This criterion of true beatity« 
viz. the adaptation of the structure of a part (or of an om^mm/) to 
ils functions, is enlarged upon by Galen {De Um PeurL i 9, 
torn. iii. p. 24, &c. ed. Kiihn), and he refers to Socrates, who it 
represented by Xenophon {Conviv. cap. v. § 2) as paradoxically 
]}roving his own personal beauty. Perhaps, however, the reader 
will be inclined to think that the paradox both of Socrates and 
of Sir Thomas Browne has been surpassed by *' a remark recently 
made to a writer in the Lancet (July 7, 1877, p. 12) by one of 
the most profound morphologists of the day : ' No creature on 
earth,' he said, Ms in my opinion so perfectly beautiftdas a ioeid: 
except' (he added parenthetically) ' a beautiful nvMffif,' — the last 
remark bemg clearly only made in deference to popular prejndioe." 

P. 28, 1. 32. the actions, A, B, C ; those aeHons^ D to L. 

P. 28, 1. 33. past, A to M ; Chapman (r) and others have^/aiM^ 

P. 29, 1. 12. impreptant, E to L ; impregmUe^ c, D. 

P. 29, 1. 15. senfants, J, K, L ; the servatUs^ A to I. 

P. 29, 1. 19. Nature is thearief God\ Wilkin jj^Nferi to 
the opening wonls of Hobhes's Leviatftk^ ''N^tnre^ the arf 
whereby God hath made and governs tfiie workU (fee. 



252 NOTES ON 

P. 2% L 30. individuals^ A to L ; individual, M, and tSaO 
Keck in bis ADnotations, which is followed \ij Wilkin (t) aad 
others. 

P. 30, I. 4, 0/ dangers, A to L ; or dangers, M, which Is fol- 
lowed by Wilkin (T). 

P. 30, 1. 16. 'Two: not, <5r-r.] In a, b, and two MSS. this 
sentence stands thus : ' 7z£V7/ not a meere chance to discover ike 
[blank] or Pcwdcr Treason by a miscarriage of the letter, 

P. 30, 1. 18. a miscarti^ge in the letter] The Latin tnni»» 
lator has ''in reddendis literis error accident," which at first 
sight would appear to be the meaning of the words. But the 
letter to Lord Monteagle did not miscarry ; and the change from 
**^ihe letter" to **/« the letter" (see the previous note) proyes 
that Sir T. B. did not make this historical mistake. It is an 
.awkward sentence, but means (as Wilkin (t) and Smith (A A) 
have pointed out) ''contrived a miscarriage of the Plot in (or, 
by means of) the letter." 

P. 30, I. 24. armado ] W^ilkin (t) and others have the more 
usual form of the word, viz. armada. 

P. 31, 1. 10. disposeth] dispenseth is found in three MSS. (the 
Latin translator also has dist>ensat), and is adopted by Wilkin 
(t), and Peace (v). "It is" (as Wilkin says) "evidently the 
l)etter reading," but rests on insufficient authority, and dispasetJk 
gives a good sense. 

P. 31, 1. 10. her fai/ourl his favour is found in two MSS. 
and is adopted by W' ilkin (t). 

P. 31, 1. 12. because] One MS. has besides thcd, 

P. 31, 11. 14, 15. and must] which must. Peace (v), on the 
authority of one ^LS. : and they must. Chapman (R) and others, 
without authority or necessity. 

P. 31, 1. 21. an helix] A to K, M ; a helix, L (perhaps by 
mistake), which is followed by Wilkin (t) and others ; Chapman 
(R) has an cXi|. See above, p. ii, 1. 13. 

P. 31,1. ult. ' 7»] here, and six times in the next page, some 
edd. read *tis, and others // is : in each case the reading of L 
has been followed. 

P. 31 ,1. ult. a ridiculous] A, B omit a. 

P. 32 ,1. 2. sortilegies, \\ to I ; sortiligies, J, K, L, probably 
by mistake ; sortileges, a, which is adopted by Wilkin (t) and 
others. 



RELIGIO MEDICI. 25J 

P. 32, 1. 9. Fools only are fortunaie\ •* Fortnnata stnltida ** it 
the title of oae of the sections of Erasmi Adagia (p» 265, ed* 
1629). 

P. 33, L 2. ofone\ A, B have of the one, 

P. 33, I. 2. excess^ A, B, c, M, which reading is adopted by 
the editor of Q, and others ; access^ D to L, St. John (U), and 
Peace (v). The same variety of reading is found above, p. 10^ 
1. 20. In this place, if (as seems probable) an opposition to 
defect is intended, excess is the better reading ; thoi^ ««MKr (in 
the sense of addition) would be admissible. 

^- 33* I- 15* ^^*^ • • • • ^^^ J> K, L ; hold . » • . wen^ A to I ; 
Peace (v) reads held .... were^ but without authority for hdd^ 
except that the Latin translation has senserunt, 

P- 33» I* 23. Heaven] Wilkin (t) and others read a keavmt 
on the authority of M. 

P. 33. 1. ult. these pair of second causesi ▼»«• Nature, |§ 15, 16, 
and Fortune, §§17, 18. 

P. 34, 1. 10. that other] Alluding probably to the seoond 
Triumvirate, that of Octavius, Antony, and Lepidus. 

P. 34, 1. 15. Ifoth unto Reason] There appears to be tomt 
error here ; but we have not the means of correcting it wiA 
certainty. There is no difference of reading in any of the eaiW 
editions, nor in the Latin translation ; but St John (a) has hoA 
unto faith ; Peace (v) has hoth [reason and passion] unto [faith]; 
Gardiner (w) has rmson in the text, but in a foot-note says, 
** Reason. So in all the editions: queere. Faith," and in ttie 
new edition which he was preparing at the time of his death, be 
had marked faith to be introduced into the text : which would 
have been done in the present edition, if there had been any 
authority for the correction. Other modem editors retain ntuwi, 
without any observation or explanation. There is a somewhat 
similar passage below (p. 106, 1. 22), but it does not hdp to 
correct this. 

P. 34, 1. 15. Ye^ yea is one of the Errata in C, \vhidi I* 
found in D, but was corrected in E and the following edd., and 
yet (singularly enough) it was reproduced in M, and also by 
Wilkin (t), though noticed in his Add, and Corr, 

P. 34, 1. 21. There is] Chapman (r) and other modem edkort 
read there are, but without authority or necessity. ■ (See abo^ 
p. 14, 1. 24.) The same oonstroction of two or more nomina* 



254 NOTES ON 

tives with a singular verb is found in other writers. See Dean 
Church's Note on Hooker, Book i. ch. 4. § i. 

P. 34, 1. 27. For our ejtdeavourSf &>c.\ The remainder of this 
section is wanting in A, B. > 

P. 34, I. 28. but a/ways] Q has duf likewise^ to answer to not 
only in the line above ; the Latin translation has cum ipso diabolo. 
If any alteration were absolutely required, we should read but 
also, which would give the same sense as q's reading {but like" 
•ttnse), with much less change of letters. 

P. 34, 1. ult. Arckidoxis, c to H (see also below, p. 131, L 6) ; 
ArchidoxeSy I to L. The work in question seems to be called 
indiscriminately Archidoxa {-orum), or Archidoxis {-eos). See 
the Works of Paracelsus, tom. vi. and torn. xi. ed. Francof. 
1603 sq., and Haller, Biblioth. Meiic. Pract., torn. ii. pp. 6, 8, 
II. It was translated into English undei the name Archidoxis 
by "J. H." and published in 1662, 8vo. London — partly, perhaps, 
in consequence of this mention of it by Sir Thomas Browne. 

P. 34, I. ult. the secret sympathies of things'] AUuding 
perhaps especially to the cures supposed to be wrought by the 
Arm Salve {Unguentum Armarium) and Sir Kenelm Digbys 
Sympathetic Powder, which latter nostrum had probably at this 
time (1635) obtained a certain degree of notoriety (as it had been 
exhibited to King James and Prince Charles), though his ** Dis- 
course on the Cure of Wounds by the Powder of Sympathy ** wa j 
not published till many years later. 

P. 35, 1. 13. The combustion 0/ Sodom, (5r*r.] See Pseudod, 
Epid. vii. 15. 

P. 35, 1. 21. Israelites, c, D; Israelite, £ to L, probably by 
mistake. 

P. 35, 1. 21. but that in his time] Q has in his time but what. 
Chapman (r) and other modem edd. have but that in his time 
which, 

P. 35, 1. 23. the devil played at chess with me] I5 it possible 
that Retzsch may have taken from this parage the idea of 
the "Chessplayers," one of the finest and most popular of his 
outline etchings)? 

P. 36, 1. 17. three impostors] The Emperor Frederick II. 
was accused by Pope Gregory IX. of maintaining that the world 
bad been deceived by three impostors, Jesus Christ, Moses, and 
Mahomet. Milman mentions {Latin Christianity^ voL iv. p. 396) 



> 



REUGIO MEDICI. ifs 

that ''a book was said to have existed at this time [1238], with 
this title ; it has never been discovered. I have seen a Tolijar 

f>roduction with the title, of modem manufacture.'' This is the 
)ook here mentioned by Sir T. B. Sir Kenelm Dlgby seems to 
take it for granted that he attributes it to Hemardmus Ochinns 
(Observations on Rel, Med, vol. ii. p. 463, ed. Bohn), with whidi 
opinion he himself agrees, as does also Keck in his Annotations. 
I'here is however no sufficient ground for this belief, and the 
author of the work in question (which has been the occayioa of 
more discussion than it is worth) is entirely unknown. Bayle 
in his Dictionary refers to Placcii Thtatr, An&nym, voL i p. I&|t 
ed. 1698. Wilkin (j) refers to Barbier, Diet, des Ouvrages An^m.^ 
1824, tome iii. p. 648, Art. 21612 ; Renouaid, Caii d$ ia 
Biblioth, (Tun Amateur y 18 19, tome i. p. 1 18. 

P. 36, L 28. yd are there. A, B, c, F to I ; ^ are thnr^ D^ K, 

J, K, L. 

P. 36, 1. 30. doctor in physick, of Itaiy^ C to L ; ebctor 9/ 
physick in Italy, A, B. 

P. 36, L 30. could not] I to L omit if^/, probibh br mistake. 

P- 37* 1* 3* l^ree lines of Seneca] Sir T. B. alltidcs to the 
following lines, which he quotes in a note, bat not qoite 
correctly : — 

** An tod morimur, nulkque pars manel 

Nostri ? 

Post mortem nihil eit, ipsaque mors oihtL ..... 

Mors individua est noxia corpori. 

Nee parcens animae." (TrMui* 379^ &C.) 

P' 37» !• 7* testimonies] testimony, G. 

P. 37, 1. 18. Sampson, A, B, c, H to L ; Samson^ D to O. 

P. 37, L 2a but from, A to H ; from, I to L. 

P. 38, L 10. That she was, ^c] Thb cUuse was first added 
in c. 

P. 38, 1. 26. successive, c to J ; mecesswdy, A, B, K, I* 

^' 3^t 1* 30. not worthy our foeamt hours, &*c,] And jet 
some of these very questions are discussed more or less iiiUy hi 
the Pseudod, Epid, See lit 17; vL 2; Tii. 3. 

P. 38. L penult. Paniagntets IMrnry] **In RaMafs** 
[Pantagr, liv. il ch. 7,] (Note by Sir T. B.^) Bacon also men- 
tions this fictitious library in his JSsutfts ;•— " There is • master of 



256 NOTES ON 

scoffing, that in his catalogue of books of a feigned libary sets 
down this title of a book," &c. {Essay 3). 

P. 38, 1, ult. TartaretuSf &c.] The title of the imaginary book 
here mentioned is only one of the dirty jests of Rabelais, but 
Tartaretus (or Tataretus) was a real person, and a writer of some 
celebrity in the 15th and i6th centuries, though his name does 
not occur in any (ordinary) Biographical Dictionary, and is prob- 
ably only preserved from oblivion (at least in England) by this 
mention of him by Sir T. B. He was a Doctor of the Sorbonne, 
and brought upon himself the " everlasting fame " conferred by 
the ridicule of this ** master of scoffing " by his refinements on 
the metaphysical subtleties of Duns Scotus. His works were 
reprinted as late as 161 1. See note on Rabelais, quoted by 
Wilkin (T.). 

P' 39> !• 5* drmvn, A to H ; down^ I to L, which is adopted 
by Chapman (r) and others, though it would appear to be a 
mere typographical error. 

P. 39, 1. 6. pariicular] great particular^ A, B, c. This is one 
of the Errata in c. 

P. 39, 1. 14. vety feasible] on the contrary, A and B read vety 
difficulty and two MSS. have difficile. 

P. 39, 1. 16. the honest l-ather] viz. St. Augustine, ** who 
delivers his opinion, that it might have been miraculously done 
{De Civ. Dei J xvi. 7) . . . . but St. Aug. saith not, that it 
could not be done without a miracle." (Keck.) 

P. 39, 1. 30. to salve] Q, and some modem edd. , read to solve. 
See below, p. 48, 1. 19. 

P. 40 1. 3. fifteen hundred years , <5r»r.] Stt Pseudod. Epid, 
vi. 6. 

P. 40, 1. 7. tenents] Q, and other modem edd., have adopted 
the more usual form tenets. 

P. 40, 1. II. a postulate] This is one of the Errata in c, 
which was first corrected by Wilkin (t), all previous editions 
\iAy\xi% a paradox. 

P. 40, 1. II. Afethusalent^ c to L ; Afethusalah, A, B. See 
below, p 66, 1. 27. 

P. 40, 1. 1 1. Methusalem, ^c] His meaning is, that as Adam 
was created a man in the prime of life, we may add forty years 
to the term of his actual existence. Cf. Sect 39 ; Pseud. Epidem^ 
vii. 3, (Gardiner). 



RELIGIO MEDICL 257 

P. 40, 11. II, 22. MethiisaUm, Babel, 6*v.] Several of these 
points are discussed by Sir Thomas Browne in his Psciuiod. Epid» 
books 6 and 7. 

P. 40, 1. 31. concluded. A, C to G ; conclude, B, H to L. 

P. 40, 1. 32. consequence^ In A, B and two MSS. the following 
clause is added : — ** as, to prove the Trinity from the speech of 
(iOD, in the plural number, * Faciamus hominem. Let Us make 
man ' [Gen. i. 26], — which is but the common style of princes 
and men of eminency, — he that shall read one of His Majesty's 
j)roclamations, may with the same logick conclude there be two 
kinijs in England." 

P. 41, 1. 14. sin^ularest, A to L ; most singular, M. 

P. 41, 1. 18. Ptolomy] So spelled in all the old edd. 

P. 41,]. 18. Ptolomy\ Not (as some suppose) the geographer 
and astronomer, but the King of Egypt, who (according to the 
conmionly received tradition) caused the Jewish Scriptures to be 
translated into Greek, and placed them in his newly established 
library at Alexandria 

P. 41, 1. 19. not . . . tV] These words are omitted by 
mistake in A, B, as also in two of the MSS., in one of whicn 
tiiere is a blank. It was one of these imperfect editions that 
was used by Sir Kenelm Digby, and which caused him to say in 
liis Observations : — **I doubt he mistakes in his chronologic, or 
the j^rinter in the name, when he maketh Ptolomy condemn the 
Alchoran." (p. 316, ed. 1682.) 

P. 41, 1. 26. thai\ Q has which. See the following note. 

P. 41, 11. 26, 27. that — M/j] Wilkin (t) has transposed these 
two words, without authority, "because" (says he) **the sense 
cvidcrtly required it," and has placed a period after learning, 
P»oth he, however, and the later editors who have adopted his 
alieralion, have mistaken the construction of the sentence, in 
which there is no opposition between that and this, and which 
is more plainly indicated in Q by sulistituting which for that, 
and in the Latin Version, viz. ^* Alcoranum .... armis solum 
et vwlentid propagatum, lies vero (sc Sacrse Scriptune), sine 
ullorum armoruvi bcmficio,^^ &C. 

P. 41. 1. 28. hath disseminated^ doth disseminate. A, B. 

P. 41, 1. 32. Contmon-weals] Q and some modem edd. read 
Com moTnuealths, 

S 



258 MOTES ON 

P. 42, L 3. dhers] WUkin (t) and others read divers aiho'S^ 
on the authority of M. 

P. 42, L 14. the combustion of the library at Alexandriet\ 
There were in fact tvoo great libraries at Alexandria, whidi were 
more than once destroyed by fire. To which of these combus- 
tions Sir T. B. alludes, is uncertain, and immateriaL See ait. 
Alexandreia, in Smith's Diet, of Gr. and Rom, Geogr. P- 97 » 
and especially Gibbon's Decline and Fall^ and the Editoi^s 
Notes, vol iii. pp. 41 7> 4i9f and voL vl pp. 337, 338^ ed. 
1862. 

P. 42, L 19. Enoch* s Pillars'] Josephus does not mention 
Enoch, but says that the descendants of Seth erected two pillars, 
on which were engraven all the inventions and discoveries then 
known to mankind. Isaac Walton mentions these Pillars {Cam' 
plete Angler, pL i. ch. I ) as having (according to some persons) 
the art of Angling engraven on them. See Notes and Queries^ 
1st Series, vols. v. and vi 

P. 42, L 23. Pincdd] ** Pineda in his Afonarchia Ecclesiastics 
quotes one &ousand and fortie authors." (Note by Sir T. B.) 

P. 42, L 25. three great inventions, &*r.] Guns, printing, and 
the mariner's compass, according to one MS. quoted by WUkin. 
Keck thinks the third invention was clocks^ while ue Latin 
Annotator is in doubt between clocks and organs, 

P. 42, IL 27, 28. and *tis , , . . commodities, omitted m J, M, 
and also by Chapman (r) and others, but probably by mistake. 

^- 43t 1* 5- ^^^ whcU exception, j to M ; rm'th what exceptions^ 
A to I. The exact meaning of these words is not quite clear, 
though not one of the former editors has thought it necessary to 
explain them. Several widely different interpretations have been 
suggested to the present Editor, of which the two following are 
the most plausible ; viz., (i) I wonder what exception they coold 
make in favour of the Pentateuch more than the other books ; — 
or more probably, (2) I wonder what exception they could taki 
against the other books more than the Pentateuch. 

P. 43, L 24. not\ Q has not only, and the Lat TransL non 
tantum, but without necessity. 

P. 43, L 28. condescend] descend, J, M, and some modem 
editions. 

P. 43, 1. antep. one flock] It should be noticed that Browne 
3oes «'^» say ** out fold" (as in the Authorized Version of 161 1, 



RELIGIO MEDICI. 259 

nnd also in all the other old translations except Tvndtle*s), bat 
" one flock" which is the proper translation of the Greek, ^ 
iroifJivri, 

P. 43, 1. alt those four members of Rd^um\ Pagans, Mahome- 
tans, Jews, and Christians. 

P. 44, 1. la he is beyond^ A to E, K, L ; is beyond^ P to j. 

P. 45, U. I, 2. Alexander . . . Julius Casar] He probably 
means to imply that they did not observe the due mean between 
rashness and fear. 

P. 45, 1. 10. ihal/ullf E to L ; Ihe/uU, A to D. This is one of 
the Errata in c, which was immediately corrected (in e), and yet 
(singularly enough) was reproduced in M, and idso by Wilkin (r), 
who however notices it in nis Add, and Corr, 

P. 45, 1. 16. in the vfar] A, B, have in war, which is adopted 
in Q. 

P. 45, 1. 20. an heretich"] Wilkin (t) and others have a 
heretick^ as below, p. 50, 1 9, both old and modem edd« have a 
heresie. See above, p. 1 1, 1. 13. 

P. 45, 1. 21. he must . . thcd says\ A, B, and one MS. read 
// is false divinity if I say ; another MS, has Is it falu, ^rv. 
In this passage (as in some others,) the author seems to h$ift 
modified his opinions in preparing them to meet the public ejre. 
Originally he expressed a doubt as to Huss bong a Martyr. He 
now presents us with this truism^ viz. that he who mffiers in 
opinion from both parties, agrees with neUkit, (Wilkin, 
abridged. ) 

P. 45, 1. 21. must needs, c to K ; nrna need, L. 

P. 45, 1. 28. Socrates, 6v.] Whether Socrates was^ or was 
not, a Martyr, is a matter of opinion, abcmt whidi (as in the 
case of John Huss) men may fairly differ ; but to say that be 
'Suffered on a fundamental point of Rdieion, the Umty &f 
God,'* is utterly misleading and incorrect. He was accosed In 
the indictment, not onlj of diaownii^ the Gods lecogidsed b^ 
the state, but also of introducing other new deitiet 0/ Ms em$$, 
(See Plato, A^, cap. II ; Xencmhon, Memor, lib. i cap. i.) 

P. 45, 1. 3a the miserable Biskof[ Chapman (r) and o^ers 
read that miserable Bishef, on the authority of j. The Bidiop 
alluded to is Virgilius, Bishop of Salsbuig in the 8th ce n t ni y , 
who is said by 5ome persons (see DisiMi. Cmies, pf Idter^ 
vol. i. p. 39, ed. 1834), to have been burnt for Mfeticany asserting 

sa 



26o NOTES ON 

the existence of Antipodes. The story does not appear to be 
authentic, but it is probable that Sir T. B. had seen it, and 
believed it, as he originally wrote lifif not livings three lines 
below, and also uses the same word suffered, both in the case of 
Virgilius and of Socrates. There are other mistakes connected 
with this story, but it is sufficient to state here that Boniface, 
Archbishop of Mentz, misunderstood what Virgilius had written, 
and accused him to Pope Zachary of teaching that there was 
another world with another sun and moon ; and that the Pope 
called upon Virgilius to explain the charge. As he was after- 
wards raised to the see of Salzburg, it may be presumed that his 
explanation was considered satisfactory. (See Milner's Hist, of 
the Church of Christ, vol. ii. p. 481, ed. 1834; Whewell's Hist, 
of the Inductive Sciences, vol. i. p. 256.) It is curious that both 
the accused, and the accuser, and the judge, have been canonized 
by the Church of Rome. 

P. 45, 1. ult. lvving\ A, B have life, which is adopted by Q. 
The Latin Translator has sacerdotium amiserit. ' 

P. 46, 1. 21. the record, D to L ; record, A, B, C. 

P. 47, 1. 3. done'\ Q and some modem edd. read do, but with* 
out good reason. 

P. 47, I. 8. effects, I to I. ; effect, A to H 

P. 47, 1. 16. can do all things\ cannot do all things hut sin, 
A, B, which seems to be a mistake for the reading of two of the 
MSS., viz. can do all things but sin, 

P. 47, sect. xxviJi. is wanting in A, B. 

P. 48. 1.5. ~'Hetefid\ For the history of the Cross, &c., found 
by the Empress Helena, see Smith and Cheetham, Diet, of 
Christian Antiq., art. Cross, Finding of, p. 503. 

P. 48, 1. 9. those nails'] It is said that out of one of the two 
nails given by Helena to Constantine has been formed the inner 
ring in the famous historical ** Iron Crown of Lombardy." (See 
Vict, of Christian Aniij., art Crown, p. 508.) 

P. 48, 1. II. your Picefraudes, C to J ; K, L omit^^wr. 

P. 48, 1. 12. consecrated sTvotds"] *'Ejusmodi gladios dono 
mittunt Pontifices ad magnos Principes, cum bellum gerant con- 
tra Ecclesise hostes. Ilium gladium, qucm Leo X. ad Henricum 
VIII. Angliae Regem misit, cum titulo Drfenwris Fidei, vidi 
Londini in propugnaculo quod appellatur De Taur^"* [i.e. The 
Tower.] (Moltke.) 



RELIGIO MEDICI. 26I 

P. 48, 1. 14. Gen€vese\ Q and some modem edd. read GeHoe9$* 

P. 48, I. 19. 5alve\ Q, and some modem edd. read iohe^ at 
above, p. 39, L 30, and in several other places. See GloMiuriftl 
Index. 

P. 48, 1. 33. cessation of Oracles] See Psettdod, Epid, bk. 
vii., ch. 12. 

P. 49, L 7. ei'cry Pagan confessed}, Moltke refers to £tisebhi% 
Chron, ad An. xv. Tiberii ; Origen, adv, Celsum, lib. ii ; Ter- 
tullian, Apoi. cap. 21 ; Augustine, De Civ, Dei^ ill 15. 

P. 49, L 8. the Devil himself confessed ii\ '* In his Oimde 
to Augustus,'' (Note by Sir T. B.) The Greek verses ia a 
corrupt state may be seen in Suidas, art. Kfiyworot, 

P. 49, 1. 12. Chronicle] Chapman (r) and Gardiner (w) read 
chronology f on the authority of J. 

P. 49, 1. 13. MegcLsthenes^ A, B, and this is of course the right 
way of spelling the name ; but it is somewhat singular that all 
the authorized edd. \ia,v^ i/fagasthenes, 

P. 49, 1. 2a counterfeit] Chapman (r), and others read 
counterfeiting^ on the authority of J, M. 

P. 49, 1. 2 1, timespreseptt represent, B to L ; Hmi (or tke Hm^ 
rcpresenis, A to D. This is one of the Errata in c. 

I\ 49, I. 27. as some will have it, wanting in A, B, and two 
MSS. Sir T. R probably here aUudes to PhUo^ who (De Vita 
A/oisSf in fine,) expressly says that Moses wrote the account of 
his death and burial prophetically. 

P. 49, 1. 29. that doubtful conceii, <Srv.] that is^ all doubt as 
to the reality of Spirits and Witches. 

P. 49, I. pen. the ladder and scale of ertatures] This is d^^ 
plained below, pp. 53, 4, and p. 56. ^^ 

P. 50^ 1. I. For my own part, I , , , . do new knew that 
there are IVitchcs] What supposed proof of the existence of 
Witches Sir T. B. here refers to, is not kno\i*n : but his belief 
on this subject (which, it must be remembered, he held in com- 
mon with some of the wisest of his contempoiaries) was not so 
harmless in practice as some of his other credulous fiindes, inas- 
much as it led to his being indirectly (though no doubt most im- 
wiliingly) connected with the burning of the two poor women at 
Jiury St. Edmund's, by order of Sir Matthew Hale, in 1664. 
(See Bp. Francis Hutchinson's Essay en WUekermft ; or the 
Reports of the Trial mentioDed by Lowndo, SUli^gr, Masmal^ 



2.62 NOTES ON 

art. Witchcraft^ p. 2961.) Sir Kenelm Digby (as Mr. W. P. 
Smith remarks, in A A) " takes up an advanced position for his 
age, when he says, * Neither do I deny there are Wijches ; I only 
reserve my assent, till I meet with stronger motives to carry it.' 
{Observations f &c., p. 464, ed. Bohn.) 

P. 50, 1. 16. a poiver, c to L; the pmver^ A, B. 

P. 50, 1. 16. transpeciate^ C to L ; transplant^ A, B and one 
MS. 

P. 50, L 26. that Antichrist should be born of the tribe of Dan] 
This singular opinion prevailed in the ancient Church, and was 
founded partly upon the omission of his name from the list of 
the tribes of Israel " sealed " in the Apocalypse (ch. vii.), and 
partly upon Jacob's last prophetic blessing of his sons {Gen, xlix. 
17), wherein he is spoken of as an ** adder" and a "serpent." 
(See art. Antichrist, in Smith and Wace's Diet, of Christian 
Biography. 

P. 51, 1. I. defect ionl As nothing is known of this ** Maid of 
(Germany," except that she is said in one of the MSS. to have 
** lived without meat on the smell of a rose," it is impossible to 
say what is meant here by the word defection. All the MSS. 
have detection^ which reading is adopted by Peace (v), and virhich 
reading is so very obvious and plausible, that it seems impossible 
to believe that it would not have appeared in some of the editions 
published in the Author's life time, if it had been true. 

P. 51, 1. 9. they bothy A to II ; I to L omit both. The Latin 
Transl. has utrique, i.e. both the devil and his scholars. 

1*. 51, 1. 13. a great par t^ A to J ; K, L omit^rwi/. 

P. 51, 1. 20. that sentence of Paracelsus'] The I^tin Annotator 
refers to his work De Imaginibus. 

P. 51, 1. 22. Ascendens constellatum^ <Sr»r.] "Thereby is meant 
our good Angel appointed us from our nativity." (Note by Sir 
T. B.) 

P. 51, 1. 23. magnalict\ animcUia A, B, and all the MSS. 
(Wilkin.) 

P^ 51, 1. 28. natures^ A, B, c, M ; nature^ D to U 

P. 52, 1. 2. an universal] Wilkin (t) has a universaL See 
above, p. II, 1. 13. 

P. 52, 1. 4. It u*as the opinion of Plato, drv.] See the Timctus, 
p. 36, and in other places. 

P. 52, 1. 10. of us, A to H ; in us, I to L. 



RELIGIO MEDICI. 263 

P. 52, 1. 21. IVhosoiver, c to H ; whatsoever^ A, B, I to L. 
P. 52, 1. penult ot/r^ A to I, K, L ; a*fr, J, M. 
P. 53, 1 4. After this line A, B and two MSS. have the two 
following, which are found below, p. 1 19, 1. 9 : — 

" Keepe sull in my horizon, for to mee 
Tis not the Sunne that makes the day, but Thee." 

^' 53* 1- ^' humble\ A, B and two MSS. have kiovenfy, 

P. 53, 1. 20. Fiato\ In the Fhadon^ pp. 107, 108^ and 
elsewhere, 

P. 53, L22. yetisit^Q\oY\yetis^ Jif B, K, L *, yit it is^ O to J, 

P* 54* 1* 3* hold one, B to L ; hold on, A to D. 

P. 54, 1. 5. definition of Porphyry^ " Essentise rationalis im« 
mortalis." (Note in one of the MSS.) Sir T. B. perhaps quotes 
from memory the Latin translation by Mars. Fidnus (in lam- 
blichus, De Myster,, p. 285, Lugd. 1570) of the following words 
ill Porphyry, {De Abstin. p. 225, Cantab. 1655) 4 ^fwx4 •♦«^ 
dfi€ytdrjs, AOkot, i^dt^nos, 

P. 54, 1. 7. Uis thought, K, L ; wanting in A to J :— bat the 
words could hardly have been inserted in the text, during Sir T. 
1>. 's life, without some authority. See below, p. 56, L 27. 

P. 54, 1. II. natures] nature, J, M. 

P. 54, 1. 25. numerical self] A, B have natural s^ff, Wilkin 
(t) refers this variation to L 22, numerical Jorms, 

P. 54, 1. 25. that as the soul, ^c, ] The Latin translation here is 
plainer than the original : — ''sicut animse £»cultas inest corporis 
a sc infomiati movendi, sic illos [sc. Anjgelos] movendi quidem 
cujusvis, nullius vero ixiformandi, potentiam habere. Nos tem- 
])oribus, locis, et distantiae alligamur ; invisibilis vero manus 
ilia," &c. 

P- SSt 1- 7- throughly, E to L ; tkarougkly, c, D ; truly, K, B. 

P. 55, 1. 8. the conversion of a sinner\ Sir T. B. here fol- 
lows the Geneva Bible of 1500^ which has "one sinner tiiat 
lonverteth," but the Greek ^troHNnWi is more aocnrately ren- 
dered by repcnteth in the Authorized Version of 161 1« See 
above, p. 43, L anlep. 

P*55*l*9* with those in that Grmt Father] A, BoadXiJUM in, 

P 5S, 1, la that great father] Probably St Chrysostom, 
Ilomil. in Genes, ; though the same idea is also mentioned by 
St Augustine, £>e Civit. Dt^ xL 9. (Keck, abcidged.) 

r !>. 

\ 'H X f i * . I 



264 ^ NOTES ON 

P. 55, 1. 20. actually existing^ dr»r.] Here again the Latin 
translation is plainer than the English original : — ** Iliad iam 
sunt, quod nos ipsos aliquando futures speramus tantom a<uiuc 
et opinamur." 

P. 55, 1. 22, a corporal] corporal, J. 

P. 56, L 7. Jive kinds. A, B, c, I, K, L ; five kind, D to H, J. 

P. 56, 1. 13. one\ Q, Wilkin (t), and Gardiner (w), improYC 
the sentence by reading one world, on the authority of the MSS. 
and the Latin translation. 

P' 56, 1. 15. whereof. . . . and of] of the one , , . . but of , 
Q, without authority, but improving the sentence : the LAtin 
Version has, Alterum nobis Moses descripsisse ztdetur, alterum 
vero, &c. 

P. 56, 1. 18. first chapters, C to I, K, L ; first chapter, J, m ; 
last chapter. A, B. 

P. 56, 1. 23. probable, and perhaps, <Sr»^.] The Latin transla- 
tion makes the sense plainer : — ** probabiles . . . . et hand scio 
an forte mysticoe Mosis methodo magis congruae." 

P. 56, 1. 27. beyond, K, L ; omitted in A to J : — ^the word 
does not seem to be wanted, and yet it could hardly have been 
inserted in the text during Sir T. B.*s life, without some autho* 
rity. See p. 54, 1. 7, and p. 94, 1. 3. 

!*• 56, 1. 31. Do but extract from the corpulency of badies'\ 
One of the MSS. has abstract, and the Latin Translator corpU' 
lentiam si corporibus demas ; so that we might almost suppose 
that Sir T. B. wrote, Do but abstract the (or their) corpulency 
from bodies. 

P. 57, 1. 20. this homage, A to J ; his homage, K, L. 

P- 57» ^- 30. ancient, omitted in I to L, perhaps by mistake. 

P- 581 I. 5. a distinction] The rest of the section is wanting 
in A, u. 

P. 58, 1. 7. generation not only] Wilkin (t) reads not only 
generation, an unauthorized improvement. 

P. 58, 1. 21. was driven, A to H ; has driven, I to L. 

P. 58, L 24. /7w affections] In the sense of properties, quali- 
ties ; *• proprietates" in the Latin Translation. The two qualities 
alluded to are incorruptibility and immortality. (Wilkin.) 

P. 58, 1. 26. Plato] In the Phcedon, and other places. 

P. 58, 1. 27. There is another scruple, &c.] viz. whether the 
soul is produced by traduction from the parents, or creation by 









RELIGIO MEDICI. / 265 

God. Information and references conoeming/ thU and other 
speculations about the soul may be found in M^^tjceji^ Notes on 
this section, or in the treatise of Sir T. 'iL's contemponryy 
ITcnry More, On the ImntortalUy of the Soul^ bk. iL chiqpt, 
12, 13, &C. 

P. 58, 1. 31. Paracdsus] Sir Matthew Hale mentions this 
matter in his Primitive Origination of Mankind^ &c. iii« § % 
p. 288. '* But never was any so mad, excej^t Paraoelsusi that 
could ever pretend to make up a sensible being, much less the 
human nature : Paracelsus vainly and fidsely pretended to the 
raising of an homunculus, .... wherein notwithstanding he 
lyed, as he did in many things else, which he never could effisct^ 
notwithstanding his vain boasting of his skill" 

P. 58, 1. 31. Paracelsus^ A to L ; ParaceUu^s^ if, which is 
fi)! lowed by Q, and other modern edd. See Index, art Gtmiiui 
Case. 

P. 59, 1. 4. antimetatAesis, c to M ; antanaclasis^ A, B ; tru$is* 
position of words, N, o. 

P. 59, 1. 4. Creando infunditur^ &c] Delitzsch says (Bihl, 
Psychot. ii. § 7, p. 130, Edinb. TransL 1867) that th^ wwds 
of Peter Lombard, representing the opinion of St. Angostine^ 
1)ccame an authentic formula in the Roman Catholic Chorch. 
See St. August., De Gen, ad Lit, lib. vii. c 26; Peter Lomb., 
Sent,y lib. ii. dist xvii. p. 358, ed. 1609. 

P. 59, 1. 8. wmng\ Gardiner (w) has wrongs no doubt by 
mistake, which however is repeated by Fields (v), and therefore 
re(|uires to be noticed. 

P. 59, 1. 10. anv Author\ a and B have tu^ oiher, 

P. 51 y L I \, ofmin uith beast^ A to B ; of a mat$ wiik Amst, 
F, Gf n ; oj a f/ian with a beast^ I to L. 

P. 59, 1. 22. and in all acceptions^ wanting in A, B, and the 
MSS. ; and in all acceptations^ Q, and also below, p. 71, L 8. 

P. 59, 1. 23. there is, K^L', is^ A to J. 

!'• 59> 1- 29. the hattd] the nearer M^ A» B, and the MSS. 
See below, p. 64, L 2, akd p. 8I9 L 22. 

P- 59i i- 31* reduced the very HeaUuns to Danmity], Alhd- 
ing probably to Plato {TSmaus, p. 69, &c.), Xeno|^oo {Mtmor, 
Socr, i. 4), Cicero {De Nai* Dmr^ it 54, &c), and eqiecially 
(as Keck pomt<; out) to Galen, who^ in a wdl-known passage of 
eloquent and exalted piety, professes to have composed his great 



266 NOTES ON 

work De Usu Partium (which has before been mentioned by Sir 
T. B., p. 25) as a trae h)rmn to the Creator, in order to shew 
forth His wisdom, power, and goodness (iiu 10, torn, iii* p. 
237, &c., ed. Kiihn). 

P. 59, 1. ult. discoveries^ A to H ; discourses^ I to L. 

P. 60, 1. 2. as , , » , organ\ In this clause there is found 
much variety of reading. A, B, have as in that I find not any 
proper organ ; C, D, have as in that I find not, t/utt is no organ ; 
in E to I, K, L, it is given as in the text (which is adopted 
solely because the readings of E are almost always to be preferred 
to those of d) ; and j reads as in that I find t/iere is no organ. 
The sense of the whole passage is perhaps more plainly ex- 
pressed in the Latin Translation than in the original : —nee 
tamen inter plurima iUa et insignia documenta, qua in kumand 
fabricd aperimus, quicquam mihi perinde placet, cu: qttod nullum 
organunty nullum instrumentum animce rationalis appareat. 

P. 60, 11. 6 — 9. and this .... receive it, wanting in A, B, and 
the MSS. 

P. 60, 1. 9. receive, c to J ; conceive, K, L. 

P. 60. 1. 17. must fall, E to L ; may fall, A to D. This is 
one of the Errata in C. 

P. 60, 1. 31. Metempsychosis, c to G; metempsycosis, H to L, 
probably by mistake ; metempsuchosis, A, B. See p. 14, 1. 19. 

P. 61, 1. I. Nebucliodonosor, D, E, F, H, I, K, L ; Nabuchodo- 
nosor, C ; Nebuchadonosor, G, J ; Nebtuhcidnezzar, A, B. See 
p. 209, 1. 15. 

P. 61, 1. 17. hearts'] After this word a colon or semicolon is 
found in A, B, D, E, F, H to M, and this punctuation is adopted 
in Q, and some other modem edd., thus making the following 
clause {fhat the blessed, dr*^.) to depend grammatically on /^^/w7/<r, 
in 1. 4, and contradicting the sense of 11. II,. 12. In C, and 
some copies of G, a comma only is found after hearts, thus making 
the clause {that the blessed, ^c.) to be a suggestion of evil spirits, 
depending grammatically on instilling, &*c. ; and this is the sense 
expressed in the Latin Version : — dcemonum .... nos ad male- 
ficia. . . , incitantium, suggerentiupique incauiis animis, spiritus 
illos beatos, &'c. 

P. 61, 1. 20. But that those, E to L ; but those, c, D ; that 
those. A, B. This is one of the Errata in c. 

P. 61, 1. 25. over Adam, K, L ; in Adam, A to J. 



RELIGIO MEDICI. 267 

P. 62, 1. 13. to be wiihin one instant of a spirit] A, B, tad 
one of the MSS. have to be in one instatU a spirit* 

P. 62, 1. 24. this is to bet C to I, K, L ; this to Af, A, B, J« 

P. 62, 1. 28. tiefie death] A, B, some copies of O, and all tXie 
MSS. have desire death, which agrees better with the following 
sentence, found in two MSS., and inserted by Wilkin (t) in the 
text :— // is a symptom of melancholy to be afraid of dmtk^ yd 
sometimes to desire U; this latter I have often diseoverid in myulf 
and think no man ever desired life, as I have sometimes death. 

P. 63, 1. 6. some Divines] Moltke refers to St. Angustme^ 
Dif Genesi ad Liter., vi. 13. See above, p 40^ L !!• 

P. 63. L 10. elder] Wilkin (t) reads older^ as aborei p. ao^ 
1. 20. 

P. 63, 1. 1 1, for we live, move, ^e.] In accordance with 
Ihis opinion Sir T. B. amused himself with the whimsiciA con- 
ceit o( **A dialogue between ttuo twins i$t thswomb, concerning- 
the world they were to come into,** Lucian and others have 
written dialogues of the dead; Sir T. B. is probably the only 
person who has imagined a dialogue of the umbom. Whether 
this dialogue was ever actually written, is uncertain ; bat Mr. 
B. Dockray edite<l (Lond. 1855) a "Conjectural Restoration of 
the lost Dial3gue between two Twins, by Sir Thomas Browne." > 
See Extracts from Common Place Books, vol iv.p. 379 (Wilkin's , I 
ed.)» and Urn Burial, ch. 4, p. 38 (Bohn*s ed.). 

P. 63, 1. 20. graduations] Q and Wilkin (t) read gradations, 
on the authority of A, B. 

P. 63, 1. 20. and womb] Wilkin (t) reads the womb, an im« 
provement of the text, (see above, L 14,) but without any 
authority except the Latin Translation. 

P. 63, 1. 24. not yet without life] The word >»f seems to spoil 
the sense of the passage, but there is no authority for omitting 
it ; if it is retained, it must be used for even then. 

P. 63, 1. 28. arise] rise, J, M. 

P. 64, L 2. that proper ubi] A, B ouAt proper. 

P. 64, 1. 4. somdhing more then] nothing' else bat. A, B. 

P. 64, 1. k, perfeci] A, B \m9^ perfeelest. 

P. 64, 1. 8. sl^p a while] A, B omit a while. 

P. 64, 1. 25. start atus] K,^ have stare eU us. 

P. 65, L 19. bare, A to H ; omitted in I to L, perhaps by 
mistake; replaced in M. 



i63 AOTES ON 

P. 65, L 22L th£ Tatammi pf Dwgma\ "Who willed \m 
friead cot to buij him, bat to hang him jsp with a staffe in Us 
ha.nd to fright away the crowcs.'' (Note by Sir T. B.) See 
Cicero, Zicr. Quast. L 43. 

P. 65, 1. 22. «^ <^ /] A, B, J omit /. 

P. 65, L 25. o/i!;?!.-*. A, B, c, K, L ; y^iSTV, D to J, X. 

P. 65, L 30. neatest '*vay^ c, D, K, L ; marest wtn^ A, B, K to 
I ; ruaraty J. This is almost the only place in which the reading 
of D is superior to that of E. See above, p. 14, L 3, and beknr, 
p. 109, L 27. 

P. 65, 1. penult. Idonctemy, <5r*f.] As Theophrastos did» wlio 
(lying, acoised Nature fur giving them, to whom it could not be 
ot any concernment, so large a life ; and to man, whom it nuidi 
concerned, so short a one. Cicero, Tusc. Qtutst. iii* 69. (Keck.) 

P. 65, 1. ult. Crews and Daus\ See Pxud^ Epid, iii. 9, 
where bir T. B. quotes Pliny's words :- " Hesiodus .... oomid 
novem nostras attriliuit states, quadruplum ejus cenris^ id tripli- 
catum corvis." (///>/. Xat. vii. 48 [49].) 

P. 66, 1. 2. a Julnlt€\ "The Jewish computation for fifty 
years." (Note in one of the MSS.) 

P. 66, 1. 3. one rei-olution of Saturn\ " The planet Saturn 
maketh his revolution once in thirty years." (Note in one of 
the MSS.) 

P. 66, 1. 4. nor hath my ptilse beat thirty years] Hence, as 
Browne was bom in Oct. 1605, it would appear that the Xtiigio 
Medici was written about the year 1635. See the note on p. 4, 
1. 8, and on p. 115, 1. 22. 

P. 66, 1. 5. excepting one] Christian IV., King of Denmailc, 
who began to reign in 1588, seventeen years before Browne's 
birth, and who was still alive when this sentence was written. 

P. 66, 1. 5. ashes] q, and other modem edd., insert of, 

P. 66, L 7. three Emperors, ^c.] See Chronology of Sir 
T. B. 's life prefixed to this ed. 

P. 66, 1. 7. four .... Popes] viz. Leo XL, Paul V., 
Gregory XV., and Urban V 111. But (as Wilkin observes) in 
reckoning himself contemporary with Leo, Sir T. B. must have 
proceeded on his own fanciful principle of computation* that 
"every man is some months elder than he bethinks him" (p. 63, 
1. 10), for in fact Leo died nearly six months before Sir T. B. 
was born. 



RELIGIO MEDICI. 269 

P. 66, 1. 10. shakm, A, B, F to 1. ; and so above, p. 8, 1. 28; 
shaked^ C, D, E. 

P. 66, 1. II. in my , , , , days] In K, L, these words tre 
connected with what follows ; in A to j, M, they are connected 
with what^ precedes : — the punctuation in the text will sniteifher 
construction, both giving an equally^ good sense. 

P. 66, 1. 27. Methusdah] There is no variation in the spellfaig 
here. See p. 40, 1. 1 1. 

P. 66, I 29. worser] Q reads v»rsf, but warser occars again 
below, p. 191, 1. ult. 

P. 67, 1. 2. a^rtf, A to H ; agrges, I to L. 

1^- 67, 1. 3. atforty^ A, B, c, M ; <rj atforfy, D to L. 

P. 67, 1. 3. the circumstance^ A, B, C, M ; that ctrcum^emce^ 
D to L. 

P. 67, 1. 9. proceeds] D \iz& precedes^ corrected in s Xoprcceeds^ 

P. 67, 1. 13. And though^ <Sr*r.] In A, B and the MSS. the 
remainder of this section, and the whole of the next, are want- 
ing, and the following passage occurs : — " The course and order 
of my life would be a very death to others : I use my selfe to all 
dyets, humours, ayres, hunger, thirst, cold, heate, want, plenty, 
necessity, dangers, hazards ; when I am cold, I core not mv sdlte 
by heate ; when sicke, not by physicke ; those that know now I 
live, may justly say, I regard not life, nor stand in fear of death." 

P. 67, 1. 17. Cicero* s ground] Referring probably to Dt 
Senect. c. 23. " Neque me vizisse pcenitet ; qnoniam ita vixi, nt 
non fnistra me natum existimem." 

P. 67, 1. 19. i/tstruct] J reads instructs, 

P. 67, 1. 21. maJkes] Some modem edd. read maJtif without 
aathority or necessity. See note above, p. 34, 1. 21. 

P. 68, 1. 6. glome] o, Q have ffoom^ which is adopted fay 
Wilkin (t), and also by some modem editors, although Gar« 
diner (w) has explained the word ffome in his Glossary. 

P. 68, L 6. glomi or bottom of our days] So below, p. 102, 
1. 2, '* the thread of his own days.** George Herbot, in a letter 
to his mother quoted in Walton's Life (p. 299, ed. 1825), says, 
'*! have always observed the thread of life to be like other 
threads or skeins of silk, full of snaries and incnmhtmiioet. 
Happy is he, whose bottom is woond ap^ and lakl ready for 
work in the New Jerusalem." 

P. 68, 1. 19. six thmsand (yean)] See fadow p. 72, 1. 27, 



•N 



270 AOTES OX 

P. 69, L 3. this breathy C to J ; the breathy A^ B ; Ais breaiA, 

K, U 

P. 69, 1. 23. /<? x/, D to L ; ««/^ £^, A, B, C. 

P. 69, L 24. Emoti, &c] A line of Epicharmn^ qnoted 
fand probably translated) by Cicero, Tusc. Qiias, i 8. 

P. 69, 1. 24, euro] Gardiner (w), without anthoritj^ reads 
astumoj which, however, is the reading of Cicero^ and is 
required by the metre. 

P. 69, 1. 26. CiEsar\ Suetonius represents Julius Caesar as pre- 
ferrin;; a sudden and unexpected death, jfui. Casar, c 87. 

P. 69, L 29. disMse] The remainder of the section b wanting 
in A, B and the MSS. 

P. 70, 1. 9. bekoldingi beholden, J. 

P. 70, 1. II. though it bcin tJupawrr^ <&»r.] alluding to the 

lines of Seneca : — 

*' Eripere vitam nemo non homini potest ; 
At nemo mortem."— (/"A*^. 152.) 

P. 70, 1. 13. God would fwtf &'c.'\ In this obscure sentence 
the simplest punctuation has been followed, in order that the 
reader may put his own interpretation on the words. Peace (v) 
niul others place a semicolon after /fc'jA, and thereby connect the 
clause th^ misery .... JUsh with what precedes ; while diese 
same words are by the editor of Q, Wilkin (t), and others, who 
])lace a semicolon after thal^ referred to the clause that follows. 
According to Wilkin that in L 14 refers to death, according to 
Peace it refers to the misery , &»e. ; and again that in 1. 15 meant 
according to Peace what; according to Wilkin it means wAa. In 
both cases Wilkin's view is probably the more correct : the Latin 
Translation appears to be right in the first part of the sentence, 
but wrong in the end : — " Hinc Deus Ipse Se non exemit ; nee 
enim in came immortalis esse, nee quoid in ea immortale eiat 
suscipere voluit." 

P. 70, 1. IS. that was, K,L ; that was in i/, C to J ; what was 
in it, Q. 

P. 70, 1. 24 the Stoic is in the right'] in holding death to be 
no evil. 

^'. 70, 1. 27. this literal, Mo\i\ the literal, 1 to L. 

P. 71, 1. 2. Mora combusts] "That time when the moon is 
in conjunction, and obscured by the sun, the astrologers call 
ahor combusta*^ (Note in one of the MSS.) 



RELIGIO MEDICI, 271 

P. 71, 1. 30. nor shall, K, L ; nor will, A to J. 
P. 71, 1. penult, so is ilSf c, M ; so i/Sf A, B, D to L. 
P. 72, 1. 5. SomebelUve^ ^c] Moltke refers to St Augustine 
De Genesi ad Liter,, iv. 22, &c. et De CivU, Dei, XL 7. 

P. 72, 11. 5 ... S. Some .... them] A* B, and all tlie 
MSS. have / , . . . nu, (Wilkin.) 

P. 72, 1. 10. Ml' g;reat ivork of the inidlec{\ Wilkin (t), and 
others read that gn-at toork in the intellect^ on the authority of the 
MSS.— an improvement of the text, but not absolutely neces- 
sary. The I^tin version has, magni iUius operis ideam in Dimna 
mente expvessam, 

P. 72, 1. 27. Elias, A to L ; Eliais, M, which is adopted by 
Q, and most modem editors ; Peace (v) has EUai, See above^ 
p. 58, 1. 31, and below, p. 99, 1. 3. 

P. 72, 1. 27. six thousand yearsi Alluding to a tiadition that 
the world would last so long, contained in the following passage 
in the Talmud : — " It is a tradition of the bouse (^ool) of 
Elijah : The world exists 6,000 veafis : 2,000^ confusion ; 2,000^ 
lliorah (Mosaic law) ; 2,000, the days of Messiah." (Quoted 
by Delitzsch in his Comment on the Hebrews^ toL L pu ^jL 
Engl. Transl. 1868. Wilkm also refers to Raymund! Auft 
Fidei, it 10, § I, p. v^ ed. 1687.) Sir T. B. mentions Vtklk 
"prophecy of Ehas in other places (see Psemd. Efid, yL I., 
vol. ii. p. 109 ; Urn Burial, cL 5, voL iii. p. 43, ed. Bohn) ; 
and also refers to the period of six thousand yeais without 
naming Elias (see above, p. 68, 1. 19 ; and below, p. 190^ L 6-: 
230, 15). Keck notices that the same opinion as to the dnra^ 
tion or the world was held also by L4ictantins (see Dndn, IntH$» 
vii. 14). 

P. 72, 1. antep. the Devil of Ddpkos'\ *<The oiade of 
Apollo." (Note \n one of the MsS.) 

P. 73, 1. 3. orpresenti Wilkm (t) reads imt present^ on the 
authority of A, B. 

P. 73, 1. 6. i^ fulfil old propheaesi *'In those dayft jthere 
shall come lyars and false prophets." (Note fay Sir T. K&f' 

P* 73* 1- 7* theatfthorSfCt^ttKth; auikmtr^A^ B\emtJm%h 

P. 73,11. 15-18. is as .... oMlMnJ/ «r] wanting in ^ B. 

P. 73, 1. 17. to speak freely^^^,\ WIM^ 00 the anllioii^ of 
the MSS., reads the U^o-waiafSiKaatt.pmkytQfpeakfm 
ting those riduulous astagrams^ lam lli^tf\Bttmcdmi^^Um9^ . 



272 NOTES ON 

[iind think] thai antichrist, 6r^c. ; with the following note on 
* ' anagrams " : — Whereby men labour to prove the Pope antichrist, 
from their name making up the number of the Beast. 

P. 73, 1. 22. hardly any man] no man. A, B, and the MSS. 

P. 73, 1. 29. that great, D to L; the great. A, B, C. The 
Latin version (though made not from D, but from c), also has 
ilium. 

P. 74, 1. 8. hath only po7uer, d^c] The Latin version is plainer, 
Hie dies solus efficere valet, 6^c. 

P. 74, 1. II. sut] In the Errata to c this word is directed to 
be changed into sucte; but we may suppose that it was soon dis- 
covered that sui was right, and accordingly suae did not appear 
in the text till Peace (v) and Gardiner (w) introduced it The 
printed edd. of Claudian have quidem. The words appear to 
be bcwrowed from Silius Italicus : — 

" Ipsa quidem virtus sibimet pulcherrima merces." 

—{Punic, xiii. 663.) 

P. 74, 1. 15. that honest artifice of Seneca] or, more correctly, 
of Epicui'us, quoted with approbation by Seneca, Epist, 1 1, § 6. 
"AHquis vir bonus nobis eligendus est, ac semper ante oculos 
habendus, ut sic tanquam illo spectante vivamus, et omnia 
tanquam illo vidente faciamus.'* (See also Epist. 25, § 4.) 
"Which," says Keck (in a note thought by Wilkin (t) and 
Gardiner (w) worthy of being preserved), ** though (as the 
Authour saith,) it be an honest artifice, yet cannot I but com- 
mend the party, and prefer the direction of him, (who ever he 
were,) who in the margin of my Seneca, over against those 
words {iafiquam illo vidente] wrote these : * Quin Deo potius, 
Qui semper omnibus omnia agentibus non tanquam sed reipsa 
adest, et videt ; ac etiam ut testis, vindex et punitor est male 
agentis.*" The same idea is beautifully expressed by Philo, 
Legal, ad Caium, c. i, vol. ii. p. 546, ed, Mang. 

P. 74, 1. 23. at the last, c to I, K, L : at the last day. A, B and 
one MS. ; at last, j, M. 

P. 74, 1. 24. that great resolution of his] Keck refers to a pas- 
sage from Seneca quoted by Thomas Aquinas in his Commentary 
on Boethius De ConsoL Philos, : — *' Si scirem deos peccata ignosci- 
turos, et homines ignoraturos, adhuc propter vilitatem peccati 
peccareerubescerem." (Sign. A. fol.[iii vers,, ed. Colon. 1497.) 



RELIGIO MEDICI. 273 

P. 74, 1. 30. an easify A to E, G ; easie^ K, L ; any tasie^ 

F, H, I, J. 

^*- 75- 1- 3* JulUin^ wanting in A, B, and the MSS. 

P. 75, 1. 26. species] I to L nave/fVr^. 

P. 75, 1. penult, those^ A, B, c, I to L ; /A^x^, D to H. 

P. 76, 1. o. millions] The following passage is found in A, B, 
nnd the MSS. : — ''What is made to be immonall, Nature cannot, 
nor will the voyce of God, destroy. Those bodies that wee be- 
hold to perish, were in their created natures immortall, and liable 
unto death but accidentally and upon forfeit ; and therefore they 
owe not that naturall homage unto death as other bodies do, but 
may be restored to immortality with a lesser mirade, and by a 
I)are and easie revocation of course retume immortsdU. I have 
often," &c. 

P. 76, 1. 12. Philosophers] Some modem edd. put a colon 
or a full stop af^er this word ; but the sentence runs on without 
a break, and the words Let us speak are equivalent Xo I/we 
}/i\ik. The Latin translation has, "Si enim physicorum more 
l)hilosophandum est,'* &c. 

P. 76, 1. 18. to a contemplative^ A to D, M ; by a eoHtem^aiive^ 
V. to L. This is one of the very few places where the readii^ of 
D is better than that of E. 

P. 76, 1. 24. This is mctde good . . . which can] 7%is I make 
i^ooii . . . and can^ A, B, and the MSS. "Stuff! This was, I 
I'clieve, some lying boast of Paracelsus, which the good Sir 
Thomas Browne has swallowed for a fact" (S. T. Coleridge's 
Litcrarv Kemains, vol. I p. 244.) 

P. 76, 1. 25. which can from the ashes rf a plamt revive the 
flanty ^c] Sir Matthew Plale mentions this subject in his 
Primitire Origination of Mankind^ 6-r., lit J 7, p. aw. "The 
ChymLsts tell us, that, by re-union of separate prindplea of vege* 
tables, they will in a glass revive a v^etable of the same speaes 
at least in figure and efhgies ; this hath been pretended, but I 
could never hear any man speak it that saw it done." Wilkin 
gives some extracts on this subject firom different writers. There 
is a paper on " Palingenesis,'' by Prof. Henry Morley, in the 
Fortnii^htly Revinv, Oct. 1868. 

P. 77, 1. 8. That elegant Apotiie] The loOhi tmnsktioD has 
Apostoioriim ille ehquentissimms^ whidi if probably correct. 

P. 77, 1. 24. is able to terminaief 6v.] The Latin translation 

T 



274 NOTES ON 

is somewhat plainer : — non suis ipsius tantum desideriis, sed 
eiiain votis nostris inexplebilibus satiandis sufficit 

P. 78, 1. 19. a perspective^ I, J, M, omit a. 

P' 79> ^' 3> 4* either . . . ^r, E to L; neither . . . nor, 
A, B ; either . . . «^r, c, D. 

P» 79» 1' 9- «'>^'^««] Some modem edd. have whereon. 

P. 79, 1. 20. «///// ^« actual firey dr*^,] It is not stated that 
the golden calf was reduced to powder by the action of fire, but 
that Moses "burnt it with fire, and stamped it," [perhaps, as 
thin as gold leaf,] "and ground it very small, even until it was 
as small as dust." {Deuter, ix. 21,) The Hebrew word applied 
to the pulverisation of the golden calf in Ex. xxxii. 20, and 
Deuter. ix. 21, is applied in the same way to "molten images" 
in 2 Chron. xxxiv. 4. 

P. 79, 1. 28. the action of flames^ C to G ; the action of the 
flames^ A, B ; the actions of flames ^ H to L. 

P. 80, 1. 8. last and proper action\ K, L omit and proper, 
probably by mistake, 

P. 80, 1. 10. affirm^ A, B, and the MSS. add yea^ and urge 
Scripture for it. 

P. 80, 1. II. christalUzed\ so spelled in I to L, for crystal- 
lized. 

P. 80, 1. 22. seed'\ syen (i.e. scion), A, B. 

P. 80, 1. 24. exists] Wilkin (t) reads exist, on the authority 
of A, B. See above, p. 34, 1. 21. 

P. 80, 1. 24. though .... way] Wilkin transposes this 
clause, and places it after man. 

P. 80, 1. 31. that little compendium of the sixth day] "quod 
GSt Bomo." (Moltke.) 

P. 81, 1. 9. Surely, dr'c] The remainder of this section 
is wanting in a, b, and the MSS. 

P. 81, 1. 12. those flaming mountains] i^tna and Vesuvius, 
which in the popular superstition of the country have been sup- 
posed the mouths of bell, (Note in o.) 

P. 81, 1. 14. devils dwell, D to L ; devil divdls, c. 

P. 81, 1. 18. Anaxagoras] Chapman (r) and Gardiner (w) 
read Anaxarchus, without authority, but in accordance with 
Keek's suggestion that Anaxagoras is false printed, and should 
be Anaxarchus, inasmuch as it was not the former philosopher, 
but the latter, who held that there were infinite worlds. How- 



REUGIO MEDICI. v^l 

ever, there is no evidence, nor any strong reason for beUevingi 
that Sir T. B. did not write Anaxagoras, 

P. 8 1, 1, penult that with joy ^ K to L ; and with joy ^ A to p, M. 

P. 8 1, 1. ult. nor nafer'\ Some modem editors roul norevtr^ 

^' ^3* !• 5* ^0 miscall^ This is one of the Errata in (X wl^ich 
was corrected in j, and by Wilkin (t) in his Add, emd drr, % 
the other edd. omit to. 

P. 83, L 14. should^ E to M ; should say^ A to D. This is 
one of the Errata in c. 

P. 84, 1. 9. ends^ D to I, K, L. ; end^ A, B, c, j. 

P. 84, I. 12. whosi worthy lives do} wkau Uf$ doth. A, % 
and the MSS. 

P. 84, I 13. those many subdivisions of Hdl, ^a] Dantft 
describes nine circles of Hell, some of whidi are subdiviifed* 
In Limbo, " which is the first circle, he finds the souls of those^ 
who, although they have lived virtuously and have not to snffiar 
for great sins, nevertheless, through lack of baptism, merit not 
the bliss of Paradise.'' (Carv's Argument to Canto !▼.) This 
was the ZJmbus Eatrum ; he did not visit Uie Undms InJatUstm, 
the abode of unbaptized infants. ^ 

P. 84, 1. 20. they who derive, K, L ; they that derive. A, B, and 
the MSS. ; they derive, c to J, M. This is one of the very few 
cases in which the reading of c is inferior to that of A* B. See 
below, p. 104, 1. 25. 

P. 85, 1. 16. theStoicks, (Srv.] Gardiner refers to Shakspeare^-^ 

" For there was never yet philosoplier 
That could endure the toothache patiently. ** 

Muck Ado mioui Nothing, ▼. z. 

P. 85, 1. 17. Phalaris ^, A to M ; PhaUriii^ o» Q, and 
several modem editions. 
P. 85, 1. 19. the Seeptichs, 6v.l Keek quotes LnfiretTus 

(iv. 471.) :— 



*' Dengue, nihil sciri « quit putat, kl qnoqcit fleto^ 
An sari posnt ; quooiam luhil mupb fiitetvr." 

P. 85, 1. 28. The Duke of Venice^ 6v.l An ancient ceremony 
formerly performed by the Doge evenr year, in token of the 
sovereignty of the state of Venice over the Adnatic. 

P. 85, 1. 28. weds .... byaringi Wilkin (t) reads yearly 



276 NOTES ON 

weds . , . , by casting thei'einto a ring^ on the authority of A, B, 
and the MSS. 

P- 85, 1. 30. argue\ Q, and some modem edd. read accuse^ 
on the authority of J, M. 

P. 85, 1. pen. the Philosopher, <Sr»^-.] Alluding either to An- 
tisthenes (St. Jerome, in Matth, xix. 28- torn. iv. par. i. coL 89, 
quoted by Jer. Taylor, Life of Christ, i. 5. § 2. vol. ii. p. 107, 
ed. Eden), or Aristippus (Diog. Laert. Vit, Philos. ii. 8. § 77), 
or Crates (id. vi. 5. § 87) ; for the story is told of each of these 
philosophers. Keck and other modern editors say that ApoUo- 
nius of Tyana is meant, — but this is doubtful. 

P. 86, IL 6, 7. to the venny of another'] to another^ A, B, 
which is followed by Q. 

P. 86, 1. 7. venny, I to M ; vennie, c to H ; Chapman (r) and 
Gardiner (w) write veny; Wilkin (t) and St John (u) veruy; 
Peace (v) venny, 

P. 86, 1. 9. without pardon, I to L ; without a pardon^ A to H. 

P. 86, 1. 10. There go, A to I, K, L ; there are, J. 

P. 86, 1. 15. We naturally know what is good, <5rv.] Smith 
(A A,) refers to Ovid, Met. viL 20 : — 

" Video meliora, proboque ; 
Deteriora sequor.** 

P. 87, 1. I. This section is wanting in a, b, and the MSS. 

P. 87, 1. 2. Strabds cloak] Strabo (ii. 5, p. 184, ed. Tauchn.) 
compared, not Europe, but the then known world, to a cloak, 
XAaf(u8o6i$ifr. 

P. 87, 1. 16. who are in a manner all Martyrs] ** Christian! 
enim in Asia, ut et in finibus Abyshinomm, gravissima a Maho- 
metanis patiuntur. " (Moltke. ) 

P. 87, 1. 27. the Atomist, or Familist] The present Editor 
has been unable to discover who the Atomists were. One very 
competent person whom he consulted suggested that the word 
should be Adamite, another that it should be Anabaptist ; but 
there is no reason for thinking that the name is not what Sir 
T. B. wrote, as there is no variation in any of the edd. or MSS, 
The Latin translation has Atomista et Familista. Keck, the 
English commentator, passes over the words without notice, as 
does aho Sir Kenelm Digby in his "Obsei'vantions," presum- 
ably because they were too familiar to require explanation. 



RELIGIO MEDICI. 777 

Moltke, the foreign commentator, says of them, "NoT8e.(iit 
puto,) in Anglia sectse." Wilkin *' suspects the two names refer 
to but one sect,'* which opinion is followed by other modem 
editors ; Mr. Smith (A A) savs, " The atomists seeminglj be- 
cause they were a umUd family/' — It is at any rate a ffiyitwr 
coincidence that has been pointed out, viz,, that in Thomas 
Edwards's Gangrana^ &c., 1646, (p. 87) there is mention of a 
Mrs. AiomYt who preached in 1644 or 45 before an audience of 
some fifty persons, and maintained universalism; but it is hardly 
probable that she should have been sufficiently eminent to found 
a sect bearing her own name, which in 1630 (the date of the 
composition of Kel, Med,) was as well known as the Familista; 
This latter sect (called also the " Family of Love ") appeared 
about 1575, and is mentbned in the Church histories of the 
period, (Fuller, Marsden, Neal,) and very frequently by RogaWi 
On the 39 Articles. 

P. 87, 1. antep. There must he more than one St, Peter] 
having in their possession the keys of the gates of Heaven. 

P. 88, 1. 14. can hardly] A, B, and the MSS. have canmt, 

P. 88, 1. 17. Those who .... sentence Sotomon^ 6v.] Keck 
refers to St Augustine upon Psalm 126, and in many other 
places ; and also to Lyra, m 2 R^. c 7, and Bellarmine^ tom. i* 
lib. i. Controv, c. 5. 

P. 89, I. 19. pretend^ A to T, K, L ; pretend to, J, M. 

P. 89, 1. 21. her own^ A to H, M ; our ountf I to L. 

P. 89, I. 22. how little] Thb is the reading, not only of all 
the authorized edd., but also of all the existing MSS. It teems 
probable therefore that the reading found in A, B (how mueh)f 
arose from the editor's not understanding the words he found in 
his MS., and treating them as a mere clerical error. Jij how 
little Sir T. B. "meant to observe that it is impossible for 'an 
humble soul ' to ' contemplate her own unworthiness ' without 
'fear and trembling'; so that St Pan! needed not to have 
enjoined those feelings." (Wilkin.) 

1' 89, 1 30. in some sense, om. A, B, and the MSS. 

P. 90, 11. 3—6. and thus .... Cain, wanting in A, B, and 
the MSS. 

P. 90, 1. 7. zeals] (^Ttiajd& zealots, as alio above, p. 10, L 23. 

P. 90, 1. 20. And ^ our Saviour could object, drvj The word 
object here has been supposed to be used in the sense of " pre* 



278 NOTES ON 

senting or proposing as the object for which the DKciples were 
to strive ; but probably the sentence is rather to be regarded as 
elliptical, and relating to our Saviour's throwing out against, or 
reproaching them with (like the Latin obJectOf) their lack of faith, 
iiruTrlav. So that the argument would seem to be, — If (as our 
Saviour implies,) even His own Disciples and Favourites had 
not so much as one grain of Faith, surely we (who are so inticfa 
inferior to them,) can hardly be suppo.-ed to have any at all. 
And this is the sense given hy the Latin Translator ; — *• Si antem 
Lircipuli ipsi, familiares ilh Servatoris nostri, fidem, qnantom 
est sinapis granum, non habuere, quod adec ipsis objectavit ; qaan- 
tula tamen movendis montibus sufficisset ; illamcerte,** &c. &c. 

P. 90, 1. 29. maturer judgements] At p. 5, L 14, it is matur^r 
discernments^ thus avoiding the repetition of the yioi^ judgements, 
which occurs again in this sentence. 

I*. 90, 1. penult, father^ A, B, c, and the MSB., and so at 
p. 5, 1. 15. This reading is adopted in Q, and by Peace (v) ; 
all the other edd. \i;i\Q favour, 

V, 91, 1. ID. consorts, A to H, J, M ; comforts^ I, K, L. 

V. 92, 1. 2. National repugnances] Part of MoUke*s Note will 
be interestinjy to an English reader: — "Sic Angli in publids 
plateis lyondini non abstinent proetereuntem more Gallico vcs- 
litiim appellare Frenche Dogge" 

P. 92, 1. 4. French] Flemish^ A, B, and the MSS. 

P. 92, 1. 4. or Dutch, A, B, c, M ; oful Dutch, D to L. 

P. 92, 1. 7. the same] This is one of the Errata in c, which 
was first corrected in Q, all previous edd. having some, 

P. 92, 1. 7. in the eighth climate] " Anglia sub climate octavo 
sita est" (Moltke.) See Glossarial Index. 

P. 92, 1. 8. for to be framed] Wilkin (t) and some other 
modem editors omit for, on the authority of j. 

P. 92, 1. 1 5. nothing] A, B, add, neither plant, animall, nor spirit, 

P. 92, 1. 17. say /, omitted in I to L, probably by mistake. 

P. 92, 1. 17. hate any essence, <Sr»r.] A, B, read as follows : — 
hate the devill, or so at least abhorre him^ but that we may come to 
composition. 

P. 92, 1. 24- men and, om. A, B. 

P. 92, 1. 29. Canonical Scripture] Holy Scripture^ A, B, 

P. 93, 1. 2. these; mcfi] Wilkin (t) revids those; men; A, b, 
have those men, ei'en. 



RELIGIO MEDICI. 279 

P. 93, 1. 4. guild] M is the first edition in which the word is 
spelled gild, 

^- 93> ^ 5* o^ i^ casting account^ 6^.] S. T. Coleridge 
{IMej-ary Remains ^ vol. ii. p, 403) says, "Thus ^»9$S« ^''^ 
why is the I said to be placed below the 965?'' — The only 
editor who has noticed the passage is Mr, W. P. Smith, whose 
note (in A A) is, " As in the avfjLfAopiai at Athens." — ^Though the 
{general sense of the passage is intelligible, the exact tenns of 
the comparison are very obscurely expressed, and are not seds* 
factorily explained by either of the preceding notes, llie Latin 
tran5;lation is equally obscure : — ** Sicut autem in sappatandis 
rationibus nonnunquam accidit ut aliquis inferioris notse in solo 
V)co positu^ reliquos superet ; fIc," &c. &c. No explanation 
has occurred or been suggested to the present Editor that is 
quite satisfactory and free From objections. 

P. 93, 1. ID. Aim^ J, M ; tA^m, A to I, K, L. The Latin 
translator app>ears to have read Aim^ and the sense requires it. 

1^- 93* !• 15* pre/teminence] So spelled in A to BC 

P. 93, I 19. in the integrity ^ dr*^.] tA in those wdl-oidered 
states, which are still uncorrupted, becauf^ stUl in their infancy. 

P* 93t !• 30. graffs\ Chapman (r) and most modem edd. read 
cn-afts. Fields (y) by a singular typographical error (only noticed 
here in order to prevent its being perpetuated on the other side 
oi the Atlantic) \i2& grass, 

P. 94, 1. 3. only^ K, L ; omitted in A to J : — but (as has been 
snid before) we have no right to suppose that an important word 
like this was inserted in the author's lifetime without nis authority. 
See above, p. 56, 1. 27, and below, p. 123, 1. ja 

P. 94. 1. 14. others] Q and some modem edd, read anethet's, 
on the authority of c, M. In A, B, we have oiherst which was 
changed in c (no doubt by the Author) into another's, thus making 
a grammatical mistake (viz. them in the next line) ; and this 
being noticed at once caused others to be restored in D to L. 

P. 94, I ult. cannot] This is one of the Errata in c, which 
V, as first corrected in Q ; all previous edd. having can, 

P. 95, 1. 5. bushes] Alluding to the bufhes or tofts of fvjr, 
\\ hich were formerly hung by vintners at their doors. Wilkin 
(T) quotes Shakspeare (Epil. to As You Like It), «« If it be true 
that good wine needs no busk,** &c 

P. 95, 1. 23. hath made no mention] A, B, om. no. 



28o NOTES ON 

P. 95, 1. 23. Chiromancy] There is a short chapter on this 
subject among the Extracts from Browne's Common-Place Books, 
m Wilkin's ed. of his Works, vol. iv. p. 451. See also Pseud, 
Epid. V. 24 (23), § I. 

P« 95» 1. 25. neerer] never, A ; ever, B. 

P. 95, 1. 27. those vagabond and counterfeit Egyptians^ viz, 
the Gipsies. 

P. 95, 1. 27. did after] do yet. A, B, and the MSS. 

P. 96, 1. 8. portract] so spelled in A to L ; porfratct, M. 

P. 96, I. 9. carelessly] carefully. A, B. 

P. 96, 1. 9. /iw^] so spelled (not limn) in A to M. 

P. 96, 11. II, 12. yea .... ^^Z, om. A, B. 

P. 96, 11. 13, 14, for , , . , ^/«ifl from the pattern ofeuery' 
thing in the perfectest of that kind. A, B. 

P. 96, 1. 17. the copy, I to L ; its copy, A to H. 

P. 97, 11. 18, 19. and caitiff, om. A, B, and the MSS. 

P. 97, 1. 21. pecuniary, K, L; the pecuniary, A to j. 

P. 97, 1. 24. treasure, c to L : treasury. A, B, and the MSS., 
which is adopted by Wilkin (t) with a special note, and by 
Gardiner (w). But treasure here is used in the sense of a 
receptacle for treasure, as in St. Matth. ii. 1 1, and other places, 
an(l as Br)(Tavp6s in Greek and thesaurus in Latin. See also 
alK)ve, p. 25, 1. 22. 

P. 98, 1. 3. fall out or contemn] Wilkin (t) xtoi^sfali mU 
\ivith] or condemn. 

P. 98, 1. 5. an affection] our affections. A, B, and the MSS. 

P. 98, 1. 13. And this] Chapman (r) and Gardiner (w) read 
And in this, on the authority of J. 

P. 98, 1. 16. so swell] A, B, and the MSS. have so wander. 

P. 98, 1. 22. there remains not many controversies] A, B, and 
the MSS. have there remains not one controversy. The Author, 
in preparinor c for publication, altered one controversy into many 
controversies, but forgot, or did not think it necessary, to alter the 
verb at the same time ; so that remains is found in all the autho- 
rized editions, being first changed into remain in M. See above, 
p. 14, I. 24. 

P. 98, 1. 22. worth, c to I, K, L; worthy, j, M ; that is worth, 

A, B. 

P. 98, 1. 23 disputed] Some modem edd. have dispute; 
Wilkin (t) has dispute it. 



REUGIO MEDICI. 381 

P. 98, L 24. in/erumr] A, B have in inferiour, 

P. 98, 1. 26. S and r in Lucian] His Judictum VoeaHum 
is an amusing speech by Signia before the Vowels (the judges in 
a mock trial), complaining of Tau for interfering with other con- 
sonants. ''This has been verv happily imitated by the [old] 
spectator (Nos. 78 and 80) in the persons of IVhOf IVMick^ and 
'Jhat:* (Note in Q.) 

P. 98, I. 26. How doj I to L ; hew doth, C to H ; sodotk, A* B. 

P. 98, 1. 27. Genitive case in Jupiter\ "Whether Ji^is or 




Jovis est ab aatipuo nomin. jcvis.** (Forcellini [vulgo raceh* 
/ati] Lex. ) 

P. 98, 1. 27. Jupiter'\ A, B, and theMSS. add:^" Hownuuiy 
Synods have been assembled and angerly broke up againe about 
a line in Propria qua Marcus** — Perhaps most of the readers 
of this book will require to be inform^ that " Propria quse 
maribus/* is the beginning of some (formerly) well-known Inies 
in the old Eton Latin Grammar, 

P. 98, L 28. do they] they do^ J, M. 

P. 98, L 28. to sah/e] to save, Q. See p. 48, L 19. 

P. 98, 1. pen. slain\ A, B, have shamed; the MSS. have 
stained, 

P- 99i 1- 3- ^etius his, A to I, M, and Gardiner (w) ; Aeius 
his, K, h, and Peace (v) ; Actius, J ; Actsu^s, Q, and most 
modern editors. (See above, p. 72, L 27.) 

i^ 99) 1- 5* ^^ shock, K, L ; in the shocks c to J ; in the 
stroke. A, h, and the MSS. 

P. 99, 1. 6. the fury, K, L ; in the fury ^ A to J. 

P. 99, 1. 18. there is no reproach to the scandal of a story] 
meaning, perhaps, that the writer of a histonr escapes censore 
because people too readily believe the scandalous tales that he 
relates :— or perhaps, that there is no possibility of finding fault 
with and refuting the scandalous tales mentioned in history. The 
Latin Version has, ** indelebilis enim labes nomini adhseret^ qnam 
historici calamus asperserit." 

P. 99, 1. 30. These verses are omitted by Gardiner (w), and 
Fields (z), and also in one at least of the Latin edd. (1644.) : 
half of the second line is omitted in this ed. 



282 NOTES ON 

P. icxD, I. I. their ctmh poet\ ulludingto the hexameter quoted 
by St. Paul {Tit. i. 12) from Epimenides : — 

P. icxD, 1. 3. Nero^s] Keck supposes that the allusion is to the 
passage in Suetonius (which is referred to in Christian Moraisi 
pt. iil § 27, p. 229. " Dicente quodam in sermone command 

* Immo', inquit, **Etiov (wvros.' " {Neron. c ^^). .Wilkin (t), 
however, suggests (from the words **one blow * in th^^ext line) 
that Sir T. B. had confounded Nero with Caligula, and was thittl^ 
ing of the exclamation of this latter Emperor, **Utinam populus 
Romauus unam cervicem haberet.'' (Sueton. Ca//]f. c. 3a) 

P. 100, 1. 14. prophan'd\ common^ A, B. 

P. 100, 1. 18. tlie life\ This is one of the Errata in c, which 
was noticed by Wilkin (t) in his Add. and Corr., but was first 
corrected in the text by Peace (v), all previous edd. havin|>^ reacl 
in life, or /// the life. 

P. 100, 1. 25. persist, I to I. ; persists, A to H. Either word 
makes good sense, one referring to others, the other to virtue. A 
very similar expression occurs below, p. 114, 11. 9, 13, and seems 
to be in favour of persist in this place. 

P. 100, 1. 29. are railed^ Aj B, and the MSS. read are not 
railed, and omit t/mt might .... pmver of vice, 

P. 100, 1. 10. Who looks not on us, &^c.\ i.e. ? God looks on 
the substance itself, not on a visible or sensible representation 
emitted or trajected by that substance. (Wilkin.) 

P. loi, 1. 12. helps, A to I, K, L ; help, j, M. 

P. loi, 1. 24. manifest^ magtiify. A, B. 

P. 102, 1. 2. his own] her own, c, D. Tliis is one of the 
Errata in C. 

P. 102, 1. 9. I thitik, wanting in A, B, and the MSS. 

P. 102, 1. 9. that apprehends, A to I, K, L ; t/mt apprehendeth^ 
J, M. 

P. 102, I. 15. true passion, I to L ; a true passion, A to H. 

P. 102, 1. 15. ^n>f, K, I. ; ;:rie/s, A to J. 

P. 102, 1. 26. n4fis . ... is, I to L; run .... are. A, B ; 
run .... is, c to II. 



REUGIO MEDICI. 283 

P. 103, 1. 12. mdhinks .... grcundsy wanting in A, B, and 
the MSS. 

r. 103, 1. 18. mine own pari\ my ownpart^ L. 

P. 103, 1. 20. my cwn nature F to L ; mine own nahtre, A to 

E (?). 

P. 103* !• 30. if I conceive I may level iflconfetsllove, K, B, 
and the MSS. 

P. 103, L pen. / never yety &c.] Sir T. B. was married in 
1 64 1, after he wrote this sentence, bat before it was pubfished. 

P. 104, 11. 5, 6. The figures i, 2, 3 are found in A, B onlj. 

P. 104, 1. 5. izvo ftatures in one pers(m\ ** In Cluisto divina 
natura ac humana." (Moltke.) 

P. 104, L 6. tAree persons in one nature] "In Deo, I>eu8 
Pater, iJeus Filius, et Dens Spiritus Sanctns.^' (Id.) 

P. 104, 1. 6. one soul in two bodies] In the case of intimate 
friends. Moltke onotes St. Angustine*s words in reference to 
one of his friends: "Ego sensi animam meam et animam 
ill i us unam fuisse animam in duobus corporibos." {Confiss* iy. 
[6] II.) 

P. 104, 11. 18 — 2a when lam with him • • • • nearer him'\ 
omitted by Wilkin (t), and some modem eddL, probably by 
mistake. 

P. 104, 1. 25. our own selves] In A, B, it is our owne sehes ; in 
c to I, K, L, the word sclz*es was omitted by mistake, and was 
restored to the text in j, M, when the error was detected ; in 
the meantime the Latin translator (who made use of c, not A 
or B) had considered the reading our own to be faulty, and had 
corrected it accordingly. This is one of the yery few passages 
in which the reading of C is inferior to A, B. 

P. 104, 1. antep. he that can love • • • . will] he cannot low 
.... that Tvill, A, u, and the MSS. 

P. 105, 1. 9. contentedly f om. A, B, and the MSS. 

P. 105, 1. 13. / never hear, 6v.] The followinp^ extracts 
from one of Sir T. B.'s Common Place Books ^yol. iy. p. 4aa 
ed. Wilkin) illustrate this passage, and may be taken as his 
practical commentary on the Aposde^s precepti "Pray without 
cea-ing" (i Thess, v. 17.): — 

*' To be sure that no day pass without calling upon GOD in a 
solemn formed prayer, seven times within the compass thereof; 
that is, in the morning^ and at night, and five times between ; 



284 NOTES ON 

taken up long ago from the example of David [Ps. cxix. 164] 
and Daniel [vi. 10], and a compunction and shame that I had 
omitted it so long, when I heedfully read of the custom of the 
Mahometans to pray five times in the day. 

" To pray and magnify God in the night, and my dark bed; 
when I could not sleep : to have short ejaculations whenever I 
awaked ; and when the four o'clock bell ^ awoke me, or my first 
discovery of the light, to say the collect of our liturgy, Ktemal 
God, Who hast safely brought me to the beginning of ikU 
day, &=c. 

** To pray in all places where privacy inviteth ; in any house, 
liighway, or street ; and to know no street or passage in this city 
which may not witness that I have not forgot God and my 
Saviour in it : and that no parish or town, where I have been, 
may not say the like, 

*' To take occasion of praying upon the sight of any church, 
which I see or pass by, as I ride about. 

" Since the necessities of the sick, and unavoidable diverFions 
of my profession, keep me often from church, yet to take ali 
possible care that I might never miss Sacraments upon their 
accustomed days. 

**To pray daily and particularly for sick patients, and in 
general for others, whercFoever, howsoever, under whose care 
soever ; and at the entrance into the house of the sick, to say, 
TJie peace and mercy of GoT> be in this place, 

** After a sermon, to make a thanksgiving, and desire a bless- 
ing, and to pray for the minister. 

** In tempestuous weather, lightning and thunder, either night 
or day, to pray for God's merciful protection upon all men, and 
His mercy upon their ^ouls, bodies and goods. 

** Upon sight of beautiful persons, to bless GoD in His crea- 
tures, to pray for the beauty of their souls, and to enrich them 
with inward graces to be answerable unto the outward ; upon 
sight of deformed persons, to send them inward graces, and en« 
rich their souls, and give them the beauty of the resurrection." 

' A bell which tolls in pursuance of the will of a person, who, ha^ng lo?t 
his way in a winter night's storm, and wandered about for a considerable 
time (;n Moiisehnld Heath, near Norwich, was at leneth directed to the city 
hy the tolling of a bell in the Church of St. Peter, Mancroft, near Sir T. B.^ 
house. 



RELIGIO MEDICI. 285 

P. 105, I. 14. though in my mifih] A, B, and the MSS. add, 
and at a tavern, 

P. 105, 1. 15. departing spirit] A hzs departed spirit, 

P. 105, 1. 28. the story of the Italian"] "who, after he had 
inveigled his enemy to disclaim his faith for the redemption of 
his life, did presently poyniard him, to prevent repentance, and 
assure his eternal death." {Pseud, Epid, vil 19, § 3.) The 
story is to be found in Bodin, De Republ, v. 6, p. 60S B.y ed« 
Paris, 1586. 

P. 106, 1. 3. severer] securer^ A, B, and the MSS. 

P. 106, 1. 4. I can hold] A, B, and the MSS. omit can, 

P. 106, 1. 13. lam one, 6r*c\] plainer in the Latin transla* 
tion, ** Unus mihi videor, baud aliter ac mundns anus est." 

P. 106, 1. 22. passion against reason] passion (gainst passion^ 
A to D. This is one of the Errata in c. 

P. 106, 1. 25. thafs angry iviih me^ not found in A, B. 

P. 106, L 28. so soft] This is one of the Errata in c, which 
was Brst corrected in Q, all previous edd. having too soft, 

P. 107, 1. 3. general^ om. A to D. This is one of the Errata 
in c. 

P. 107, 11. 9 — 22. For there are . . • « anyofthese^ not found 
in A, B, and the MSS. 

P. 107, L 1 3. the temper of that lecher] The story b told by 
Pliny, Hist, Nat, xxxvi. 4, § 5. 

P. 107, 1. 14 Nero] viz. the Emperor Tiberius. See Tacitus, 
Annal, vi. I. 

P. 107, I. 25. of myself om. A to D. This u one of the 
Errata in C. 

P. 107, I 26. Mortality] A, B, and the MSS. add, "that I 
detest mine o\rci nature, and in my retired imaginations cannot 
withhold my hands from violence on myself." 

P. 108, 1. 2. our great selves, the world] tiie whole visible 
world or macrocosm^ opposed to man the microcosm. See Index 
in Microcosm, 

P. 108, 1. 5. by their particular discords] Most of the edd. 
connect this clause with what precedes, but the Latin translator 
has et privatis suis immicitOs pacem pu&licam tnentes, which seems 
to be the better sense. 

P. loS, 1. 12. not only of man, hit of the devil] A» B, and 
the MSS. have, not of man^ htt of devils. 



285 NOTES ON 

P. io8, 1. 14. noi circumscrib€d\ A to D om. not. This is one 
of the Errata in c. 

P. 109, 1. 14. Ckeapside\ This was the great herb-market in 
Browne's day. (MS. Note by Gardiner.) 

P. 109, 1. 18. the opinion of Socrates] Moltke refers to Plato, 
Apol, p. 21, and Diogenes Laertius, in Vita Soer. sect. 16, § 32. 

P. 109, 1. 20. Homer pined away y <Sr»f.] The story is found 
in the lives of Homer attributed to Herodotus (§35) and Plutarch 
(§ 4) ; and is noticed by Sir T. B. in Pseud. Epid, vii. 13, 

P. 109, 1. 20, fishermen] some edd. hoy^ fisherman. 

P. 109, L 21. Aristotle .... Euripus] In Pseud. Epid. 
vii. 13, Sir T. B. treats at length of the cause and manner of 
Aristotle's death, and also of the tides of the Euripus or Negro- 
pont. 

P. 109, 1. 26. unteach] A, B, and the MSB. have teach, 

P. 109, 1. 27. doth but] E and some later edd. haye doth not. 
This is one of the few cases in which the reading in E is inferior 
to that in D. 

P. 1 10^ 1. 15. endeavour at] This is one of the Errata in c, 
that was first corrected in K, the previous edd. having endea" 
vour all. 

P. no, 1. 22. once] Wilkin (t) and other modem edd. add 
\married] in order to render the sentence grammatical. 

P. no, 1. 22. commend] c, D, ha.\e commend not. This is one 
of the Errata in c. 

P. 1 10, 11. 22, 23. and commend .... t7tfice] A, B, and the 
MSS. have and am resolved never to be marrie4 twice, 

P. no, 1. 25. someUmes and^ oni.. A, B, and the MSS. 

P. no, 1. antep. / could be content] I could wish^ A, B, and 
the MSS. 

P. in, 1. 4. coot d imagination] cold imagination^ A, B; im^ 
agination coold^ c, D. This is one of the Errata in c. 

P. Ill, 1. 14. sound] A, B, and the MSS. have vocal sound. 

P. Ill, 1. 25. Jrom my obedience] A, B, and the MSS. have 
for my Catholick obedience. 

P. Ill, 1. 26. I do embrace it] A, B, and the MSS. have lam 
bound to maintain it, 

P. in, 1. 30. the First Composer] A, B, and the MSS. have 
my Maker. 

P. 112, 1. 4. Cod] A, B, and the MSS. add the following 



REUGIO MEDICI. 7Z7 

sentence, Mhich Gardiner (w) has introduced into hit text :— 
** li unties the ligaments of my frame, takes me to pieces, dilates 
me out of myself, and by degrees, methinks, resolves me into 
Heaven." 

P. 112. I. 9. ail are naturally inclined unio Rhythme[ WHkin 
refers to several persons \'v'ho have collected instances of venet 
being written unconsciously, to which may be added Fabridns* 
Biblioih, LaL lib. ii. c. 21, § 3. The two following inftances 
deserve a place in any similar collection that may hereafter be 
made. In the 1st ed. of Whewell's Mechanics (Cambr. 1819) 
we find at p. 44 : — *' Hence no force however great J can streteh 
a cord however fine | into an horizontal line | whidi is aocontelv 
straight." And Charles Lamb writing to Charles Cowden Qaik 
(Feb. 25, 1828) says :— << If I get out, | I shall get stoat, | and 
then something will out : — ^yon see I rhyme insensibly." 

P. 112, 1. la Tacihis\ *'Urbem Komam in prindpio rcgcs 
habuere. " (Note by Sir T. B. ) 

P. 112, 1. II. CicerdX "Inqnft me noninfidor mediocriter 
esse." (Note by Sir T. 6.) 

P. 112, 1. 23. put out of temper^ Xt J* I* (and probably the 
intermediate edd.) ; out of temper^ D (and perhaps A, B, c). 

!'• ii3> !• 5* ^^y Tc^f om. L, and some other edd.; Q bM 
any of them^ 

P. 1 13, 1. 13. as Aristotle oft-times the opinions of his predo' 
ccssors\ A, B, and the MSS. have as Aristotle the fourth figure 
[in Logic], and this is the reading criticized by Sir Kenelm D|b^ 
m his Observations^ p. 484 (ed. Bohn). 

P. 113, 11. 15, 23. were not ... . shall ohey'\ Wilkin (t) 
and some others read they were not • • • • they uUsU obey. 

P. 113, L antep. the Sun's\ the Smt, A, B, and the MSS. ; 
SunSj J. 

P. 1 13, L antep. with all men] without all muh A« B, and the 
MSS. 

P. 114, L 15. in nature] J has in natures, and the Latin 
translation in rerum aliarum naturis. 

P. 1 14, 1. 23. not the contqgioni A, B^ and the MSS. have 
attd the contagion, 

P. 114, L 26. the man without a navel] '*Adain» whom I 
conceive to want a navel, because he was not bom of a woman." 
(Note in one of the MSS.) See Rseud. Mpid. bk.T. cfa. 5. 



288 NOTES ON 

P. 114, L 26. yet lives in me} "Adhac, proh dolor! nvUin 
mc vetus homo." (Z>^ ImiL Xti. iiL 34 § 3.) 

P. 114, L 28. Defenda, <&»r.] Jer. Taylor says, {Serm, 6^ 
voL iv, p. 418, ed. Eden.) *' Custodi, libera me Je mtipsa^ J>ims^ 
it was .St. Atigu.:tinc*s prayer ; • Lord, keep me^ Lord, deliver 
me from myself.* " 

P. 115, L 15. their natures} the natures^ A, B, c This is one 
of the Lrrata in C. 

P. 115, 1. 22. thirty years} Hence, as Sir T. B. was bom io 
1605, the Ktligio Medici was written about 1635. See p. 4, L 8, 
and p. 66, L 4. 

P. 115, L ult I am alxrue Atlas his shoulders} Meaning, lam 
a world in myself. The following sentences ending with alpkmbet 
of man (p. 116, L iS) are wanting in A, B, and the MSS. 

P. 1 16, I. 6. / take my circle^ <5rv.] ** hoc est, amhOm et eir^ 
cutnferentia totius terrarum orbis tton coiUineor : ilia enim cootinet 
CCCLX gradus." (Moltke.) 

P. 1 16, I. 19. / am as happy as any] A, B, and the BfSS. 
have, / am the happiest man alive ^ with the following addition : — 
*' I have that in mc that can convert poverty into riches, adver- 
sity into prosperity : 1 am more invulnerable than AchiUes ; 
Fortune hath not one place to hit me." 

P. 116, 1. 27. reaity} Q and the other modem cdd, have 
reality ; ]>ut realty is a genuine word, used by Henry More. Sec 
Latham's Johnson. 

P. 116, 1. 29. senses] A, B, and the MSS. add here, "with 
this I can l)e a king v/ithout a crown, rich without rovalty, in 
heaven thouj;h on earth, enjoy my friend and embrace him at a 
di.tance; without which I cannot behold him." There is an 
interesting paper on Dreams by Sir T. B., vol. iii. p. 342, etl. Bobn. 

P. 117, 1. 18. ivatery^ This is one of the Errata in C, that 
was first corrected in K, the earlier edd. having earthly^ and the 
Latin translation, terrenus. 

r. 117, 1. ult. Aristotle .... hath not thrcmt^hly defined 
it] referring perhaps to De Somno, c. I. p. 131, ed. Tauchn., 
where he calls sleep oiKiunaia tij, a certain immobility or quiacence. 

P. 118, 1. 3. Gahn seems to have corrected it} viz. Aristotle's 
definition ; alludinj^ perhaps to a passage pointed out by Moltke 
{De Motii Muscul.y li. 4, vol. iv. p. 435 sq.) where he says that 
the muscles are not always at rest during sleep. 



RELIGIO MEDICI. 



289 



r. 118, 1. 14. it is observed] I obsen'c. A, B, and the MSS. 

V, 118, 1. 20. W£ term sleep a death] And again, p. 119, I.23, 
sleep is a death ; but A, B, and the MSS. have, we tenn death a 
s!ecf>. 

V. 118, 11. 22 — 30. ^Tis indeed .... discover it, wanting in 
A, n, and the MSS. 

I'. 118, 1. 25. Themisfocles\ The story is told by Frontinus 
[Slraieg. iii. 12) of Iphicrates and also of Kpaminondas. 

r. 118, 1. 29. Lucan and Seneca] who were allowed by Nero 
1<) choose the manner of their deaths. 

I'. 119, 1. 3. and take viy fareivell] A, B, and the MSS. have 
"It is a fit time for devotion ; I cannot therefore lay me down 
ill my bed without an oration, and without taking my farewell." 

P. 119, 1. 5. The ni^it is come, &^c.] ''Compare this with 
ti.e beautiful and well-Tcnown * Eveninjj Hymn' of Bp. Ken: 
;in(l these again with several of the Ilymni Ecclesiae, esi^ecially 
tliat beginning, * Salvator mundi, Domine,' with which Ken and 
IJioune, both Wykehamists, must have been familiar. See 
Bowles's Life of Ken^ (Gardiner in w.) 

The following translation of this hymn by the late Rev, Dr. 
Kynaston appeared in the Guardian, Jan. 31, 1877 : — 



■* V'cspera<;clt ; instar solis, 
Mundi Lux, abire nolis; 
Culpae ne quid nox obfuscct 
Nijfra quod de Te coruscct. 
Te obverte ml, d:uma 
Semitac fax ct n ctuma ; 
S mini expers dormientem 
Vi<:e, host. bus patentem. 
(^)ui quo claudo plus palpcbras 
\'is;ilnnt plus per tenebras. 
S 'mn.um ne mc infestet 
Malum, nientem quod incestet. 
Temp us adsint ob utrumquc 
S.-:\Iae caclitum, caeiumque ; 
I) trnuam sic, ut rcfectus 
Surgam, sanct^ experrectus ; 



Ccu sol, reparare rursum 
(iiganteum gaudens cursum. 
Mors si sopor, posslm scire 
I )ormiens quid sit obire, 
Culcitam premens, sepulcrum 
I^ectuli ecu foret fulcrum. 
Quoquo nox me trahat secuoi, 
Expergiscar saltern Tecum ; 
Tibi tantum me assuesceas, 
Exsomnis vel revivescens. 
Inter somnum et laborem 
Vitam terimus priorem : 
Nocte jam cvebit die», 
Fiet sine somao quies." 

H. K,., o. D. 



r. 120, 1. I. / sJwuld use\ I luotdd use, A, B, C. This ij« 
one of the Errata in C. 

P. 120, 1. 7. unto riches] riches cm. in c, but noticed in the 

Errata, 

U 



290 NOTES ON 

P. 120, 11. II, 12, 15. avarice .... madness • . . . 
kfllebore] Alluding probably (as intimated in A A.) to Horace 
Sat, ii. 3, 82 : — . * 

" Danda est hellebori multo pars maxima avaris : 
Nescio an Anticyram ratio iliis desdnet omoem." 

P. 120, 11. 18, 19. Some have held , . . . that the earth mopetl 
Sir T. B. did not accept the Copemican system : see l^dow, 
p. 123, 1. 16. In Pseud. Epid. i. 5, p. 35, ed. Bohn, he %acf%**ii 
any affirm the earth doth move, and 'Will not believe, with iu^ it 
standeth still," &c 

P. 120, I. 20. there is no delirium, dr»f.] meaning, there if 
nothing deserving the name of delirium, when compiu^ with 
the folly of avarice. (Wilkin in T.) 

P.. 120, 1. 22. indisputable] disputabUy J. 

P. 120, 11. 22, 23. avarice .... earth\ The panctnafioa 
in the text is that of all the old edd. ; bnt the Latin translator 
evidently thought it erroneous, and (putting a full stop at 
** avarice," and a comma or no stop at all at •* earth,*^ rei\« 
dered the passage as follows : — ** Stymi istius et sabterraaei 
idoli respectu me atheum esse fateor. And this ponctoation 
has been adopted by Wilkin (t.) and all (?) sacceeduig editors^ 
but without sufficient authority or any absolute necessity* Tlie 
meaning of the passage is not essentially affiscted "bj either mdide 
of punctuation, (for of course, when Sir T. B. confesses tjiat. he 
is an atheist, no one is deceived by the paradoxical expression,) 
and if '* dotage to that subterraneous idol," &c. isanmrasnal aha 
awkward phrase, '*an atheist to that subterraneous iddly** &c. 
is scarcely better. 

P. 120, 1. 26. its prepared substance"] The medicinal Tahie 
of different preparations of gold is discussed in Pseud, £pid.^ 
l)k. iL ch. 5, § 3. The Aurum potabile was " accounted an uni- 
versal remedy against all diseases." (Salmon's New Lcmdom JMs^ 
pensatory, bk, ii. ch. i, § 10, 1678.) 

P. 120, 1. pen. Aristotle is too severe, <Sr*^.] "There. is An 
error here. Aristotle distinctly rays {Eth, Nicom^ iv. I, 1 19) 
that true liberality consists not in the magnitude of the ^SL bat 
in the disposition of the giver ; but he says {ibid, iv. 2» § 3) that a 
man with slender means cannot be mumficent.** (Gardiner fai W.) 



RELIGIO MEDICI, i^i 

P. 121, 1. 6. surely poor mettj ^S^'<•.] A, B, and the MSS. 
have, ** I can justly boast I am as charitable as some who have 
built hospitals, or erected cathedrals." 

P. 121, 1. lo. / borrow occasion of charity, &*cS\ This is 
illustrated by the following extract from one of Sir T. B.*s Com- 
iiKm Place IJooks (vol. iv. p. 379, ed. Wilkin): "Question — 
Why do you j;ive so much unto the poor? Answer — I have no 
less for what 1 give unto the poor, and 1 am also still indebted 
lo them." 

P. 121, 1. 12. myself \ A, B, and the MSS. add, "when I 
am reduced to the last tester, I love to divide it i^ith the 
poor." 

P. 121, 1. 14. acts of V€rtue\ act of vertue, C to H. 

P. 121, 1. 19. IIe\ A, B, and the MSS. have, the Almighty, 
which is also adopted by Wilkin (t) and Gardiner (w). 

P. 122, 11. 3—5. there is .... alloy\ A, B, and the MSS. 
have, the soul beim^ of t fie sanu alloy, 

P. 122, 1. 5. whoU gemalogy is God as 7vell as ^urs] mtamngf 
who can trace their genealogy up to Grod, as well as we. C, D, E, 
(and no doubt some of the other older edd. ) have God, as in the 
text ; but J, L, have Gods (i.e. God's), which is adopted in Q, 
and in some modern edd. 

P. 122, 1. 9. not understanding only] a careless expression 
for not only not understanding, which some modem edd. have 
introduced into the text. 

P. 122, 1. II. the prophecie of Christ] **The poor ye shxill 
have always with you. (Note in one of the MSS.) But this is 
incorrectly quoted, and should be ye have, not ye shall have^ so 
that it cannot be strictly called a ** prophecy." 

P. 122, 1.25. noble friends] loving friends. A, B, c. This is 
one of the Errata in C. 

P. 122, L antep. Uroes] lives. A, B, c. This is one of the 
Errata in C 

P. 1 23, 1. 5. in that that shall] Some modem edd. have, tu 
that which shall. 

P. 123, 1. 16. Copernicus] ** Who holds that the sun is the 
centre of the world. (Note in one of the MSS.) Sec above 
p. 120, 11. 18, 19. 

P. 123, 1. 17, nor any crambe] cm. A, B, and the MSS.* 
Wilkin (t) reads, nor any crambo, 

U 2 



293 NOTES ON 

P. 123, 1. 20. AristotU] Moltke refers to Eih,'MwUm ; 1^-U.j 
Eth, Nicom* i. ; Metaph,\, . .,^' 

P. 123, 1. 30. cut of Pliny] om. A, B, and the MSS. 

P. 123, 1. 30. a tale of Boccctce or Mdlizsfini\ Tfa^ese words 
are first found in K, l ; some modern edd. msert iheniy otfaen 
omit them. They are retained in this ed., because (as has beat 
said before) it is unlikely that an addition of this land shonlil 
liave been made during the Author's life-time without MHie 
authority. See p. 94, L 3. 

P. 124, 1. 2. Thyself and my dearest friendsl A, B, and the 
MSS. omit Thyself and, 

P. 124, 11. 4, 5. the humble desires .... dare call\ om. A, % 
and the MSS. 

P. 124, 1. 12. in my own undoing] A, B, and one MS. hAve^ 
in mine own damnation. 

P. 128, 1. 5. Antonio] There, is no doubt that this should be 
Pan^ for the reference is to Plutarch, who mentions die Btoijrei'k 
voice being heard by some mariners at sea, crying^ ** The flcat 
Pan is dead." {De Defectu Orac. cap. 17.) Sir T. B. mrnrk— 
the story (with the correct name) in Pseud, Epid, vii. 12* 

P. 128, L 19. Plautuis sick complexian] reiernDgTS tbeldl« 
lowing passage in Capteivei^ iii« 4» 1 13 : — 

*' Hegio, Sed qufi facie est tuus sodaUs Fhilocliaraftf 

** Madlento ore, naso acuto, corpore albo, et ocuUsfligriv 
Subrufus aliquantum, cnspus, cincinnatus." 

P. 128, 1. 20. an Hippocratical Face] The followioff is the 
passage \i hich contains the description of the celebrated ' Facies 
llippocratica:" — ^ii\ 5' Ay rh roi6yZ9 [8ciyd>raro9r]* fU i(,Af 
6<pOa\fiol KoiAoi, Kp6raxpoi ^vfnrevrtaK^TMS, &ra 4^PA "M^ {wpht- 
ToKfiiva, ical ol \ofio\ rwu &T(av dxtarpafifUyoi^ jcoi r6 trf^a TJt 
TTfpl t6 pLirarwoy <rK\rip6v re koI irepirtrafiiyoi' icai MOf^oKUv Hm^ 
/coi t3 xp^I^ '^^^ ^vfiTajrros Trpo(r<airov xX»p<Jy r« ^ jcci §UKmif Mp, 
Ktit irtKidv, If fto\ifi9£9€s, {Prognost, § 2. tome ii. p. 1 1 2. ed, 
Littr^). The passage has been most literally transbted by 
Celsus, and closely imitated by Lucretias : — **Ad «ltima ¥afo 
jam ventum esse testantiu* nares acutse, collapsa temponL oeoli 
concavi, frigidx languidseque anres, et imis partibos leniter 



A LETTER TO A FRIEND. 395 

versoe, ciatis circa fnmtem dura et intenta, color aut alftr ant 
perpallidus." — {De Medic, it 6.) 

....'* item, ad supremum denique ten^tUf 
Compressx nares ; nasi pVimoris acumen 
Tenue ; cavati oeufi ; cava tempora ; frigida peHit 
Duraque inhombat tactum ; ftvnt tenta meaVat." 

ij)€ Rtr, HmL, iri. 1x91.) 

P. 128, 11. 30, 31. grasshopper . . . fig\ used symboiieally 
for summer and autumn^ in allusion perhapf to Jmrenal }jSaim ix. 
69, Horace, Ep. i. 7. 5. 

P. 129, 1. 16. Sardinia in Tfvoii\ The miwliolesoiiie atuio^ 

sphere of Sardinia was as proYerbial as the fldnbifty of 

Tivoli. 

*' NuHo fata loco poniii exehidere : cum mora 
Venerit, in medio Tibure Sardiaia ••(.'* 

Martial, Ep^r. iy. 60. 5. (Note in W, from T.) 

P. 129, 1. 18. her Ifroad anvw] Wilkin (t) reads Jkit, on the 
authority of the MS. ; but Browne speaks below (p. 134, L 2$t 
of Morta setting Aer seal. 

P. 129, 1. 18. drwid arrow] In the King's forests thej set 
the figure of a broad arrow upon trees that are to be cot dipwa* 
(Note in r.) 

P. 129, 1. 22. raemile] The Greek word Is CmM» which 
(says Littre in his note on the passage), ** signiBe id semblable 
lion pour la forme, mais pour la longueur, comme le provreiit 
les vers d' llesiode, {Op, ei D. 677— a) aaxqnds TAiiteiir Hip- 
pocratic]ue fait certainement allusion. 

P. 130, 11, 13, 16. sle^ .... slt^ ktt /mU\ r, A hSYC 
sheep .... shiip leifail^ which is followed b^ Crosder (•)aiid 
Wilkin (t) ; but in what may be consklered his seeond edUtion 
(A) Crossley reads tieef .... sUtp Uh fitU^ wladi is adopted 
\vj Gardiner (w) and m the reprint of Wilkin's editfon (Y)* and 
which is of coun^e the true readii^ The passage is ooiitied 
alto^rether in the MS. 

P. 130, 1. 15. death draws n/, 6v.] This is exphiaed fay a 
passage from Aristotle {ProU. iv. i)» in Browne's CoamcNiPlMe 
Books (vol. iv. p. 361. ed. Wilkin) :->*' Iforiens ocidos suian 
vert it, dormiens deorsmn." 

P. 130, I. 16. thi eydidi F, W, X ; thdir^fdUt^ €^ A» T. 



294 NOTES ON 

P. 130, 1. 16. strifL'i This is the reading of t, and is. un- 
doubtedly the word used by Browne, as it is also very plaiiily. 
written in the MS. Sloane 1862, which is not the MS. froim 
which the "Letter" was printed. In all the other editions. 
the word strife has been substituted ; but strvving^ not strift^lA' 
the sense required by the context, and in this sense Brownie. 
used (perhaps coined^) the word strift, after the analogy of 
drifts gift, lift, shrift, and thrift, from drive^ give, rrve^ skrkfe^- 
and thrive. See below, p. 199, 1. 8. 

P. 130, 1. 23. Juno sat cross-legged"] referring to the story of 
the birth of Hercules (Ovid, Metam, ix. 297 sq,). Sir T. B^ 
alludes to it in Pseud, Epid,, v. 23 § 9, and Garden of Cyrusi^ 
ch. 5, p. 56i> ed. Bohn. 

P. 130, 1. 27. monsters, (Sr»r,] '^Monstra contingunt in 
Medicina.*' (Hippocr.) Strange and rare escapes there nappea 
sometimes in physick. (Note in r.) 

P. 130, 1. 30. pthysical] so spelled in r, A. . . 

P. 131, 1. 3. diseases] the MS. has disease, and to St. 
Matth. iv. 23. 

P. 131, 1. 9. make T, makes A. 

P. 131, I. 9. long livers] MS. Sloane 1 862 has ike Umgett 
livers, which seems a better reading. 

P. 131, 1. 27. Pliny] "Aristoteles nullum animal nisi sestu 
recedente expirare affirmat : observatum id multnm in Gallico 
Oceano, et duntaxat in homine compertum." — Hist, Nmt, it. loi, 
(Note in P.) 

P. 131, 1. 29. ebb of the sea] Cf. Mead, De Imperio Solis 
atqtie Luna:, cap. 2. Shakspeare, Henry Vth, ii, 3. (Note 
in w.) 

P. 131, pen. the mother] To those who do not remember 
the mythological genealogy of the Greeks the sentence would 
have been plainer if the Author had written **««</ the mother," 
Sleep and Death being the children of Night, not of Chaos, as 
the words in the text might be taken to imply, 

P. 132, 1, 8. Scalige^ ** Auris pars pendula lobus dieitor; 
non omnibus ea pars est auribus ; non enim iis qui nocta nati 
sunt, sed qui interdiu, maxima ex parte." — Comment in Aristot, 
'de Animal.^' i. 81. p. 73, ed. 1619. (Note in P.) 
?, 132, 1. 10. most animahV, animals L,, 

-\ ii^^ I. 21. That Charles the Fi/th, ^c] This and the 



A LETTER TO A FRIEND. 395 

following sentence are found in the Extracts fromr Biowne's 
Common Place Books, vol. iii. p. 350, ed. fiohn, 

P. 132, 1. 21. CharUs K] bom Feb. 24, 1500; took Frauds 
T. prisoner at the battle of Pavia, Feb. 24, 1525 ; crowned at 
Hologna King of Lombardy and Emperor of the Romans, Feb. 

24» 1530- 

P. 132, 1. 27. Fevet] All the edd. have/2«i/, which hardly 

makes sen^e ; but in Browne's Common Place Books (vol. Uu 

p. 350, ed. Bohn) there is the following passage, whidi Sap 

plies the true reading: — "Antipater, that died on hit birtii* 

day, had an anniversary /offr all his life vpoA tibe day ol^ Us 

nativity," &c. The &ct is mentioned by Puny, I/isi, Nut. ▼!!« 

52 ; and Valerius Maximns, L 8. § 16. 

^* i33> !• i6. sixty^five P, A, A; other modem edd. have 
and sixty-five, 

^* 133) i* iS* iaii of the snake^ i^r.] According to the 
Egyptian Hieroglyphick, (Note in F.) 

P. 133, 1. 21. a remarkabie eomcidene^ This "remarkable 
coincidence " happened in our Author's case ; hehimsdf died on 
the 76th annivenaiy of his birthday. (Note in W.) 

P. 133, 1. 28. that story ^ ^r.] The passage u quoted in the 
Extracts from Browne's Common Place Books, toL iii, p. 365, 
?d, Bohn. 

P. 134, 1. 3. Dante\ Dante, describing a very emaciated 
:ountenance, .<ays z — 

" Who reads tbe naaw 
Of man upon lus forehead, there the M 
Had trae'd most plainly/' 

Fnrg, e. xxHL tS, 

illuding to the conceit that the letters o M O may be traced 
ilk the human face. Cf. HydHot,^ chap. 3» p* 32^ ed. Bohn. 
(Note in w.) 

P. 134, 1. 8. sexta cervice] /,^, by six persons, (Wilkin.) 

P. 134, I 12. OmmhonuSf ^.] This passage U mentioned 
ilso in Sir T. Browne's Common Place Books, vol. iv, p. 391, 
sd. Wilkin. 

P. 134, L 13. behind th€ ear\ He sjoecifies the l^ ear, on 
the authority of Avicenna, Camom^ lit. 16. i. a, vol. L 
p. 811 b., ed. 1608. 

P. 134, L 23. Fact <f Hi^p9craiti\ See above, fk. 128, 1. 2a 



296 MOTES ON 

P. 134, 1. 25. Morta] The deity of Death or Fate. (Nert« 
ill r.) See Aldus Gellius, Noc^, Att, iii. 16, § 11. 

P. 134, 1. 27. Caricatura] When men's faces are drawrt 
with resemblance to some other animals, the Italians call it, 
to be drawn in Caricatura. (Note in r.) 

P. 135, 1. 15. Morgellons] The Editor has not been able to 
learn anything about this word, though he has consulted very 
competent persons both in France and England : — neither has he 
been able to find the passage in Pichot here referred to. 

^- I35» 1- 19. The following addition from MS. {SlaaPU, 
1862) is given by Wilkin : — ** Though hairs afford but fallible 
conjectures, yet we cannot but take notice of them. They 
grow not equally on bodies after death ; women's skulls afford 
moss as well as men's, and the best I have seen was upon a 
woman's skull, taken up and laid in a room after twenty-fivfe 
years' burial. Though the skin be made the place of paits^ 
yet sometimes they are found on the heart and inward party. 
'i^he plica, or gluey locks, happen unto both sexes, and being cut 
off will come again ; but they are wary of cutting off the same, 
for fear of headache and other diseases." 

P' I35» !• 30. PyrrAus] PI is upper and lower jaw being 
solid, and without distinct rows of teeth. (Note in r.) This is 
rather an exaggeration of Plutarch's statement in his Zi/^ oj 
Pyrrhus, cap. 3. 

P. 136, 1. 8. i7uice tell over his ieeihl never live to three- 
score years. (Note in r.) 

P. 136, 1. II. burnt fragtiunts of Urns which I have 
enquired int6\ And of which he has given an account in his 
Urn Burial, chap. 2, ?inA Brampton Urns, 6^^., vol. iii. pp. 1 3, 
54, 57, ed. Bohn. 

P. 136, 1. 15. fires'\ Wilkin gives in this place the following 
paragraph from the MS. : — ** Affection had so blinded some of 
his nearest relations, as to retain some hope of a postlimi- 
nious life, and that he might come to life again, and therefore 
would not have him coffmed before the third day. Some siich 
virbiusses I confess we find in story, and one or two I 
remember myself, but they lived not long after. Some con 
tingent re-animations are to be hoped in diseases wherein the 
lamp of life is but puffed out and seemingly choaked, and not 
where the oil is quite spent and exhaust©!. Though Nbimus 



A LETTER TO A FRIEND. ^7 

will have it a fever, yet of what disease Lazarns first died It 
uncertain from the text, as his second death firom good authentiek 
history ; but since some persons conceived to be dead do aon^ 
times return again onto evidence of life, that niirade ww wiiiely 
managed by our Saviour ; fot: had he not been dead fbinr dap 
and under corruption, there liad not wanted enough who woald 
have cavilled the same, which the Scriptnre noiw pats imt 
of doubt : and tradition also confirmeth, that he lived thhrtf 
years after, and, being pursued by the Jews, came by tea 
into Provence, by Marseilles, with Mary Magdalen, Biaximimis, 
and others : where remarkable places cany their names mto 
this day. But to arise. from the grave to return again into ll^ is 
but an uncomfortable reviction. Few men would oe con te nt to 
cradle it once again ; except a man can lend his second life better 
than the first, a man may oe doubly condemned for living <!v9ly 
twice, which were but to make the second death to Soiplare 
the third, and to accumulate in the punishment of' two bad 
livers at the last day. To have performed the duty of cormp* 
lion in the grave, to live again as tar from sin as datfh, and trite 
like our Saviour for ever, are the only satisfftctioiis of wdD* 
weighed expectations." 

P. 136, 1. 17. the disease 0/ his country, th$ RickOt] This 
disease was formerly called '* Morbus Aiielicus," because; if 
not entirely unknown before the time of Vvnistkr and Glisson, 
(bee Sprengel, /fist, ae la Mid,, tome v. p. 596, &e.) it was 
first brought prominently into notice by thenu Whistler (D§ 
Morbo ruerili, drv., Lu^d. Bat. 1645, 4to.) pive it Uie preten- 
tious and unwieldy designation of " I%do*spluichn«06teo-caoe,'' 
which probably no one ever used but himself; Olisson (ZV 
Rachiiide, ^c, Lond. 1650, i2mo.) was content with tho more 
modest and convenient term. Rachitis (or Rhachitis), wbidi, 
though by no means perfectly unobjectionable^ was adopted hy 
most nosologists, and has maintained its plate to Latto ivotks 
to the present day. (See Nates oHd Qumes, 6th sadeSi y6L u 
1880.) 

P. 136, 1. 19. many have hen beeotnH WHkins (T> and 
Gardiner (w) r^ mai^ have become. The MS. has Ikmn Mtem 
Many to have become. 

P. 136, L 21. the diseau is scarpe so okL 6v.] Adopting 
Whistler's and Glisson's opiidoa that it was mst hni!d of aboot 



\ 



298 NOTES ON 

1620. The name does not appear in the London Bills of 
Mortality before 1634, (See A Collection of the Yearly Bills of 
Mortality ^ <Sr»^., Lond. 1759. 4to.) 

P. 136, 1. 26. Jiovigno^ 6*^.] This statement is found also 
in his Common Place Books, vol. iv. p. 395, ed Wilkin. 

P. 136, L 27, scarce twenty years a/», dr»r.] This pa&sao^e 
enables us to decide with tolerable certainty that the farmer 
portion of the Letter to a Friend was written about 1672. 
Duloir's Travels were published in 1654, and Sir T. B. in a 
passage first added in the sixth ed. of the Pseud, Epid, (1672) 
speaks of his description of the Euripus '* about twenty yeart 
ago." (vii. 13, vol. ii. p. 249, ed. Bohn.) 

P. 136, 1. 29. certain it is that the Rickets encrectseth among 
us^ The subject is discussed by Graunt in his Observations on 
the Bills of Mortality (chap. 3), with which little book Sir T. B. 
was probably well acquainted. Notwithstanding the prophecy 
that the disease would disappear entirely in consequence of the 
Restoration (see John Bird's Ostenta Carolina, 1 661), the 
number of deaths attributed to Rickets in. the London Bills of 
Mortality increased from 14 in 1634 to 576 in 1684 ; after which 
time it gradually diminished, and fell in 1755 to 6. 

P. 136, 1. antep. the King* s purse^ dr^cj] When persons were 
touched for the King's Evil, a gold medal was hung round each 
patient's neck. 

P. 136, 1. penult grows more common] The number of 
persons touched during a part of the reign of Charles IF. is 
said to have amounted to 92, 107, See Douglas's Criterion of 
Miracles, p. 204, ed. 1 754. 

P. 137, 1. 3, goodwordsl * k(r^aX4araroi fcol ^ifioroSf securis- 
slma et facillima. Hippoc. [Epid, i. 3, § ii. t. ii. p. 674, edit. 
Littre.] * * Pro febre quartana raro sonat campana." (Note iri r. ) 

P« I37» 1« 4* The following paragraph is given here by 
Wilkin from the MS. : — ** Some I observed to wonder how in 
his consumptive state his hair held on so well, without that con- 
siderable defluvium which is one of the last symptoms in such 
diseases : but they took not notice of a mark in his face, which, 
if he had lived, was a probable security against baldness, (if the 
observation of Aristotle will hold, tliat persons are less apt to be 
bald who are double- chinned,) nor of the varicose and knotted 
veins in his legs, which they that have, in the sam6 author's 



A LETTER TO A FRIEND. 299 

a<>sertions, are less disposed to baldness. ( Acootdin^ as Theodonu 
(iaza renders it : though Scali^er renders the text otherwise.)" 

P. 138, 1. I. exuccous] Wilkin (t) and Gardiner (w) spell 
the word exsuccaus^ but Browne elsewhere also writes ixmecams. 
See Johnson's Diet, 

P. 1 38, 1. 3. J had often fimnd\ So A. F. (Note in T.) 

P. 138, 1. 13. Cardan\ Cardan in his Encomium Podagrm 
\Opera^ vol. i. p. 224, ed. 1 663] reckoneth this among the Dona 
Podagra^ that they are delivered tberebpr from the pthysis and 
>tone in the bladder. (Note in r.) This passage is alao men- 
tioned in Sir T. B.'s Common Place Books, voL iv. p. 398, ed. 
Wilkin. 

P. 138, 1. 14. AHsUftle makis a query ^ 6v.] See Proikm, 
Sect. X. § I. This passage is extracted in one of Browne's 
Common Place Books (vol. iv. p. 362, ed« Wilkin). 

P. 141, 1. 2. tabid\ Taies maxime coniinguni ni anmo 
decimo octavo ad trigesinmm quintum, Uippoc [i4/l«r. v. 9,] 
(Note in r.) 

P. 141, I. 9. Caufrean natrintfi\ A sound child cot out of 
the body of the mother. (Note m F.) 

P. 141, 1. 14. test of the rwer] Natot ad Jluwdna primum^ 
Peferimus savoquegdu duramus et undis. [Viipl, ^n. UL 603.] 
(Note in T.) 

P. 141, 1. 19. marriages made hy the candle\ Perhaps mean* 
ing marriages settled by a sort of lottery^ like auetion jaies fy 
an inch of candle^ when the goods were knocked down to the 
last bidder before the candle went ont. These sales were not 
uncommon in the seventeenth oentnry. (See NoUs andQuitieip 
S. 4, vol. xi. I S. 5, vo^. vi.) 

P. 141, 1. 26. /zv i/ain words] TULII CcsARIS SCALIGBRI 
QUOD FUiT. See JoAph Scaliger, m Viti Patris [p. 52, ed. 
»594]- (Note in r.)/ 

P. 141, 1. antep. hiw unhappy great poeishenfe6imt 6v.] The 
epitaphs alluded to /are the folk>wing^ whidi are takea from 
I'aulus Jovius, Eiogia yirorum Uteris JUsutrissm^ fi>L BasQ. 

1577- 
P. 141, L pen. fPetrarcha] 



«« 



u pcu. ij^ararc/utj 

FH{(ida Fnmcttci lapis hie tegit oota PMfWcha ; 
Soscipe, /Virgo P!u«ii% animtw ; Sato Vitg^ney n 



Soscipe,/Virgo P!u«ii% animaw ; Sata Vitg^ney Pfuce; 
Fesssiqiip jam tenk ooefi rwyiiaicit is aica."*-|P.- 13.) 



300 NOTES ON 

P. 141, 1. ult. Dante] 

** Jura monarchiae, saperos, Phlegetonta, lacnsque 
Lu^rando oecini, voluerunt fata quotisqne : 
Sed quia pars cessit melioribus hospita castris, 
Actoremque suum pedit felicior astris. 
Hie claudor Danthes patriis extorris ab oris, 
Quem genuit parvi Fl(»%ntia mater anKvis."— ^P. 11.) 

P. 141, 1. ult. Ariosto\ 

** Ludovici Ariosti humantur ossa 
Sub hoc marmore, seu sub hac humo, seu 
Sub qnicquid volult benignus haeres, 
Sive naerede benignior comes, seu 
Opportunius Lncidens viator ; 
Nam scire baud potuit fntura ; sed nee 
Tanti erat vacuam sibi cadaver 
Ut umam cuperet parare vivens, 
Vivens ista tamea sibi paravit. 
Quae scribi voluit suo sepulchre. 
Ohm si quod haberet is sepulchrum : ' 
Ne cum sjMritus, hcc brevi peracto 
Praescripto spacio, misellus artus, 
Quos acgre ante reUquerat, reposcet ; 
Hac et hac cinerem nunc et nunc revellens, 
Dum noscac proprium, diu vagetur." — (P. 157 ) 

P. 142, 1. 17. desipiency\ All former edd. have cUcifiencft 
but no doubt desipiency (that is desipietUia^ ) is the word used by 
Browne. There does not appear to be any such word as dtci- 
pientia. See below, p. 151, 1. 14. 

P. 143, 1. 21. Democritism\ All the editions except Wilkin's 
(T, x) have Democratism^ whidi is evidently a clerical or typo- 
graphical error for DemocrUism, Le. the laughing philosc^hy of 
Democritus. 

P. 144, 1. I. Not to fear Deaths dr»^.] Summum nee metuas 
diem nee optes. [Martial, Epig, x. 47, 1. ult.] (Note in F.) 

P. 144, 1. 6. the second life of Lazarus\ Who upon some 
accounts, and tradition, is said to have lived thirty years after 
he was raised by our Saviour. Baronius. (Note in T.) Gardiner 
(w) refers to St. Epiphanius, Hceres. Ixvi. c. 39. See above, 
p. 297, 1. 8, &c. 

P. 144, 11. 13, 14. death . , . the sting . . . of sin'\ per 
haps a confused recollection of i Cor. xv. 56. 7^ sting of 
death is sin. 

P. 144, 1. 26. to desire, ^c,"] In the speech of Vulteius in 



A LETTER TO A FRIEND. 301 

Lucan [Phars, iv. 486] aDimating his sonldiers in a great 
!>t niggle to kill one another : — 

Dtctmiit UikHm, 
Ei meiut otmnit aiesi, curias qmodcunqug ntceut isi, 

AH fear is over, do but resolve to die. 
And make your desires meet necesnty. 

(Note in T.) 

r. 146, 1. 25. The rest of the LetUr it omitted by CroMlejr 
in 9, but not in A. 

P. 146, 1. ult. The rest of the Letiir is omitted by Wilkin 
(T) and Gardiner (w). 

P. 147, 1. I. Tread sofUy^ dr*^.] All the remaining sections^ 
'with the exception of a few sentences, are found in the drMiii 
Morals ; the references to the pages are Si^en in the marein. 
Whatever explanatory notes are required wui be iSrand iqypenided 
to the Christum Mmiis, 

P. 147, L I. funambulws track] In tbe parallel pasMge 
(p. 161, 1. 2) the word is /ttnamdu/atary, whidh would be more 
applicable to i^ person than to a track. Hence (if we suppose 
tliat Sir T. B. deliberately altered the word when tnmaerinng 
tlie passage, as considering /ififam^ftEiSMV/ to be more correct,) we 
may perhaps infer that the Litter i$ a Friend was mTitten aftir 
the Christian Morals, See below on p. 162, L antep. 

P. 147, 1. 8. obscure and closer] Crossley (A) has ahcurer 
and closer, but T, A have obscure and eloser, and so also bek>w, 
p. 163, 1. 6u In the same way Sir T. B. has at p. 90, 1. pen. 
Lamed and best, where we might have expected matt tetamed, 

P. 148, 1. 3. ManiUid] So spelled also below, p. x6|, L nit 

P. 148, L 25. mite] r. A, A have miirt, but miU is uiip 
doubtedly the true reading. See below, p. 163, L 21. 

P. 149, L 1 7. kawelless unto ikimsehfi4 below, p. 164, L peA., 
it is bowel/ess unto otkers', which is probaUy the true reajUng. 

P. 150, L 4* natural] below, pw i6c L pen«« It is almatt 
natural, which is probably the better reaanng. 

P. 150, 1. 9. what tkou ma/st be] below, p. 166^ I. 4* wkai Is 
omitted, which seems the true readrngt nnltts we dwn0i w into 
/ and read that, 

P. i^i, 1. 2. motions] bdow, pu 166^ L 19^ it to 
which IS probaUy die true reading. 



302 NOTES ON . 

P. 151, 1. 14. resipiscency\ This (from resipisUmtii^ii^ 
doubtedly the word used by Browne,, which was cardesah^ 
recipUcency^ after his death. (See above, p. 142, L I/.f- ' 
is no such word as recipiscentia, 

P. 153, 1. 15. o/designs\ all the edd. have to dtAmjf, 
has been corrected from the parallel passage, p. 171^ £. J- 

P. 153, 1. 19. actions] below, p. 1 71, 1. 7, it Is t 
actions, which Fcems the better reading. 

P. 153, 1. 22. Zeno^s King] r, A have 2^c^ J^^^f^w 
Crossley (A) corrects. See below, p. 171, 1. ii« ^ -• 

P. 154, 1. 4. unto thyself] at p. 162, 1. 23, it Is wUkim Ayit\f, 

P. 154, 1. 7, propriety , F, and so below, p. 1 70, 1. 5 /'Jp5- 
perty. A, A. 

P. 154, 1. 20. erect'\ at p. 170, 1. 24, it \&adapi, * ' 

P. 154, 1. 28. tinus\ at p. 231, L 8, it is Hme^ whicb mHitk 
the better reading. •• i^-.\t 

P. 154, 1, ult. in U5\ at p. 231, L 12, it is <^i»f, " ■^-•^^ • 

P. 159, 1. 2. David, fourth Earl of Buchan, had married MMb 
Littelton's niece, Frances Fairfax, the daughter of her dtfCt 
Anne. (See Wilkin's Supplemental Memoir of Sir 71 A/lm 
IVorks, vol. i. pp. liii., Ixiv., Ixvi., ed. Bohn.) • • '•' 

P. 159, 1. ult. Elizabeth Littelton was the wife of CSdbriM 
youngest son of Sir Thomas Littelton, one of the anceston dl^aM 
present Lord Lyttelton. (See Wilkin's SuppL Mem, p. hdv^"'' 

P. 160, 1. 6. who lived with her father when it was ^nm^mmt 
by him] This fact will not much help us to detemune Onb 4Ms 
of the Christian Morals, as she did not leave her father's hfomm 
till 1680, or about two years before his death (See WOkhl's 
Supplem. Mem, p. Ixiv.), and there is reason to bdievttllMt 
this work was written about ten years before that dates 

P. 160, L 17. Arch-Bishop of Canterbury] Abp. TeolsOl^ 
when Vicar of St. Martin's-in-the-Fields, London, had edited 
some of Sir T. B.*s works. 

P. 161, 1. I . Of the first nineteen sections all except tiftve 
(§§ 6, 12, 17) are found in the latter part of the IJUtr U m 
Friend, in the margin of which are given the references to tibe 
pages of the Christian Aforals, 

The marginal abstract of the different sections is taken (wtth 
a few alterations,) from Peace's edition (v). 

P. 161, 1. 15. sincere erudition] hXiifivi^ Ilai^fa,. cafV 15* 
There are in this section several other allusions to the 



CHRISTIAN MORALS. 303 

viz, narrow gatc^ asperous way, purifying potion, &e. (See 
capp. 18, 19.) 

P. 161, L 17. hull'[ B has hailt which was corrected in It 

P. 161, I ult. from Lima to Manit/ia] ** Throng^ the 
Pacifick Sea, with a constant gale from the East" (Note In F.) 

P. 161, 1. ult Maniliid\ So spelled also aboTe, p* 148, L 3. 

P. 162, 1. 5. in Lyons Skins] ue, in armour, in a state of 
military vigilance. One of the Grecian chiefs used to r e ptes e nt 
open force by the lion's skin, and policy by the fox's taiL (Note 
ill n.) 

P. 162, L 15. an ovation] **9l petty and minor kind of 
triumph." (Note in r and H.) 

P.- 162, I. 23. Wilkin gives in a note, as~a fittins^ contiimap 
tion to thin section, the following extract from MS. Sbmu, 
1S48 : — '' To restrain the rise of extravagances^ and timely to 
ostracise the most overgrowing enormities, makes a caslm and 
(^uiet state in the dominion of ourselves ; for vices ha^e their 
ambitions, and will be above one another. Bat, though many 
may possess us, yet is there commonly one that hath tfale 
dominion over us ; one that lordeth orer all, and the mt 
remain slaves unto the humour of it. Such towering Tioei are 
not to be temporally exostradaed, bat perpetually exiled; or 
rather to be served like the rank poppies in Tarqain's gaidea, 
and made shorter by the head ; for the sharpest arrows are to be 
let fly a{>ainst all such imperioos vices, which, neither endoring 
jmority or equality, Caesarean or Pompeian primtty, most be 
absolute over all ; for these opprobriously denominate ns here, 
and chiefly condemn us beredter, and will stand in dental 
letters over our heads as the titles of oar svfibringi." 

P. 162, 1. 28. Cato] <* The Censor, who is freqoentlir oon- 
foundcd (and by Pope amon^ others,) with Cato of Utica.'' 
(Note in 11.) But Pope here is rig^t, and the Annotator U lum* 
self in error. The confusion as to the piiooipal actor in this 
scandalous transaction dates firom the time of Tertnllian, who 
(says Bayle, art. Hortensiut, note H.) ^'attriboe 4 Catoo 
le Cen ear ce qu*il falbit attriboer 4 Caton d'Utiqne. {A/tiof, 
c, 39.)" See the whole story in Flntardi, Cmio Mm^^ capp. 

25, 52. 

P. 162, 1. antep. Siii^^Ikuimsi It wm not Htm StOgrt f^ 
Darius, but his JaugkierSf who were taken priaonen al tiw battle 



j04 NOTES OS 

of Li us ; and so it is stated above, p. 148, L 2i. (See _ 
y/i>/., xi. 9, and other anthoritiesL) Fiom tlus disacfMiM^iit 
maj \fC inferred, (thon^i not of c^nrse with abscdnte ocrtnp^J 
that the Ckrhtian Morals, which cont^dn the oror, wot 
written earlier than the Letter to a Friend^ in which it s fiwni 
corrected. 

P, 162, L nit Orig£n'\ " Who is said to have "«V^if**l 
himself.*' (Note in r and H.) 

V, 163, 11. I, 22. loosel This is not a mere piintei^s yrif*r^t 
for lo:e. See below, p. 186, L 6, and the Index. 

I'. 164, I. 3. CJtaron expects no more^ &*€.] viz. one obolm 
from each soul ferried across the Styx. 

P. 164, I. 19. fear not, 6;*c.'\ In one of Browne's Canmioii 
Mace Books (vol. iv. p, 379, ed. Wilkin) there is this passage : — 
*' Quation, Why do you give so much unto the poor ? Ax 
I have no less for what I give unto the poor, and I am alio 
in'icbted to them.** 

P. 164, 1. 21. I(Us\ The ides were the time when 
lent out at interest was commonly repaid. So Horace, Epod^ 2f 
in fine : — ** PV/^nerator Alphius Suam redegit Idibus pecnniam; 
(^WMrh Calendis ponere." {Note in n.) 

P. 16$, 1. 4. appertinance\ So s])elled in B ; ekewhoR^ 
appurtenance, 

P. 165, 1. 19. their own death .... themselves\ AboM^ 
p. 149, 1. II, it is our own death .... ourselves^ whidi ia 
the better reading. 

P. 165, 1. 27. Stand magnetically\ That is, with a poaitioa 
a> immutable as that of the mag^etical axis, which is popalarly 
siipprjscd to be invariably parallel to the meridian, or to stand 
exactly north and south. (Note in 11.) 

P. 1O5, 1. 28. where .... thee\ All former edd, have 
when .... there, which is hardly sense, and should no doqbt 
1)C corrected by p. 149, 1. pen. 

P. 166, 1. 8. the best of the bad^ 6^^.] '* Optimi malomm 
pc*;simi bonorum." (Note in E.) 

P. 166, 1. II. consequence\ above, p. 150, 1. 25, we find can* 
sequences, which seems the better reading. 

i*. 166, 1. pen. Virtues and Vices'] Wilkin gives the fol- 
io win;; extract from MS. Sloafu, 1847: — ''Think not modesty 
will never gild its like; fortitude will not be degraded into 



CHRISTIAN MORALS. 305 

audacity and foolhordtness ; liberality will not be pat off with 
the name oF prodigality, nor frugality exehauga its name with' 
avarice and solid parsimony, and so oar vices be exalted iato 
virtues." 

r. 167, 1. 5. a new EiMcis] later edd. omit a, bat without 
any necessity, 

P. 167, 1. 12. mcrte than eight vnil etcapil AUnding to the 
tl)odofNoah. (WUkin.) 

P. 168, I. 7. the short madness] *<Ira ftrror brevia est** 
Horace, £p. i. 2, 62. (Note in F.) 

P. 168, L 8. Socrates\ 

* * Duldque senex viciiM» Hysfettow 
Qui partem accepts sfleva inter vioda cicut« 
Accoaatori noUet dare." 

Jovenal, adii. xZ$ (quotad in 11). 

P. 168, 1. 13. in Capricorn] "Even when the days are 
^li >rtest.'* (Note in V and 8.) 

P. 168, 1. 14. in Ashes] Above, p. 152, L penult, it is, ^ 
itsjtter, 

P. 168,1. 16. Tower of Oblknon] ^'Alluding onto the * Tower 
of Oblivion* [<ppo^iw r^t Aif^f] mentioned by Ptooopias 
\De Bello Pers, i. 5], which was the name of a Tower of 
Imprisonment amon|[ the Persians ; whoever was put therdil, 
was (as it were) boned alive, and it was death for any bat to 
name him.'' (Note in V and &) 

P. 168, 1. 22. without amy reserve] Above, p. 1 53* L 3, it is, 
without any reserve ofhope^ which seems a better residing. 

P. 168, 1. 25. one name with thai umckan tf$ri(\ vis. 
6 9ia$oKoSt the calumniator. (Note in w.) 

P. 168, 1. antep. AristotUt true genttemem] *'See Axiitotle's 
Et hicks [iv. 3], chapter O/Magnammityr (Note in r and 8.) 

P. 168, 1. antep. St, F^utfs noili Christian] AUodhig 
probably to Rom, xiii. 

P. 169, L 14. the Trisagion] ** Holy^ holy, holy." (Note in 
r and E.) 

P. 169, 1. 27. devoured] Wilkin adds this pasaigb finom one 
of the MSS. :— " Whether there hath not been a passege from 
the Mediterranean into the Red Sea, and vdiether the Gceaa at 
firt had a passage into the Meditenaaeaa by thtf Straits of 
Hercules." 

X 



3o6 NOTES ON 

P. 169, 1. ult. Adraste and Nemesis] "The powers of 
vengeance." (Note in n.) But Adrasteay 'A^paareui, was not 
the name of a separate deity, but only a synonym or epithet of 
Nemesis. And therefore (as Sir T. B.*s learning was not only 
very extensive, but also in general very accurate,) it seems not 
improbable that he wrote, not Adraste and Nemesis^ bnt 
Aarastean Nemesis, He is rather fond of this sort of epithets, 
as ** Caesarian conquest," 213. 12 ; ** Ciceronian poets," 142. 3 ; 
"Homerican Mars," 213. 4; and it will be borne in mind 
that the Christian Alorals were not publi>hed till after his 
death, and therefore not under his own supervision. 

P. 170, 1. 20. one\ At p. 154, 1. 16, it is one temper y which 
seems the better reading. 

P. 1 70, 1. antep. an Epicycle] An epicycle is a small revolu- 
tion made by one planet in the wider orbit of another planet. 
The meaning is, **Let not ambition form thy circle of action, 
but move upon other principles ; and let ambition only operate 
as something extrinsick and adventitious." (Note in IL) 

P. 170, 1. antep. and narrow circuit] Above, p. 153, 1. 10, 
it is, or narroiv circuity which appears the better reading. 

P. 171, 1. II. Zcno's King] The Stoicks [here represented Iqr 
their founder, Zeno,] ilIu^t^ated their doctrines by describing an 
ideal personage, whom they called "The Wise Man " ; and he 
(they said) was the only Kinsf, the only Dictator, the only Rich 
Man. See Cicero, De Finib, iii. 22 ; Horace, Sat, i, 3. 
(Note in v^'.) 

P. 171. 1. 26. the wise man^s wax] Alluding to the story of 
Ulysses, who \^Odyss. xii. 173] stopped the ears of his companions 
with wax when they passed by the Sirens. (Note in IT.) 

P. 172, 1. 27. Let ephemeridesy ^c] Take note of God's 
mercies day by day, not merely every four years. (Note in W.) 

P. 173, 1. 3. nor call for many hour-glasses] That is, "do 
not speak much or long in justification of thy faults." The 
ancient pleaders talked by a clepsydra, or measurer of time 
[by water]. (Note in 11.) 

P. 173, 1. 17. Thetas] 0, a theta, inscribed upon the judge's 
tessera, or ballot, was a mark for death [0<{ycTos], or capital con- 
demnation. (Note in n.) 

P. 173, 1. 18. no nocenty <Sr»^.] Alluding to Juvenal, Sat, 
xiii. 2, **vSe | Judice nemo nocens absolvitur," (Note in IT.) 



CHRISTIAN MORALS. 307 

P. 1 74, 1. 7. though we behold our 07un d/ood] that is, thonsh 
^ve bleed when we are wounded, though we find in ourselves the 
imperfections of humanity. (Note in fl.) 

r. 174, 1. 7. fh ink ourselves the sons 0/ yupiierl ''As Alex- 
ander the (ireat did." (Note in H.) 

P. 174, 1. 13. but their perioca] that is, only placed at adL<ttaiice 
in the same line. (Note in n.) 

P. 174, 1. 21. 7vild horses of Plat6\ Alluding to the famoqs 
myth in which Plato describes the soul under me figure of two 
w inged horses (one black, the other white,) and a charioteer 
{P/iifdruSf pp. 246, 253). 

P. 175, 1. 19. eofidnffrtteesl So spelled in fi ;' other edd. 
liave contiugcncies. See below p. 176, 1. 3, emergences. 

P. 175, 1. 25. the Laconism on the wati] The short sentence 
\\ ritten on the wall of Belshazzar. See l5aniel, ch. ▼. (Note 
in n.) 

P. 1 76, 1. 3. eniergencesi So spelled in B ; other edd« have 
ema-i^t'ticics. See above, p. 1 75, I. 19, contingences* 

P. 176, 1. 19. Stand out 0/ my sun] This, was the answer 
made by Dio{][cnes to Alexander, who asked liiin what he had to 
request (Note in 11). See Plutarch's Life of Alexander^ ch. 14. 

P. 177, 1. 23. the Censor^ s Book] The book in which the 
Census, or account of every man's estate, was registered among 
the Romans. (Note in ri.) 

P. 1 7S, 1. 25. temper] Modem edd. have tempers^ but with* 
out absolute necessity. 

P. 179, 1. 13. generator] Wilkin gives the following ex- 
tract from MS. S/oane, i%&$ :— << Bat at this distanre and 
elongation we dearly know that depravity hath overspread as, 
corruption entered Mike oil Into our bones,' [Pf. dx. 17,] 
iin})crfection.s upbraid us on all hands, and ignorance stUKls 
]) minting at us in every comer in nature. We are unknowing in 
tlun;^s which fall under coofnition, 3ret drive at that whim is 
above our comprehension. We have a slender knowledge of 
ourselves, and much less of GoD, wherein we are like to rest 
until the advantage of another being; and therefore in vain ve 
seek to satisfy our souls in close apprdiensions and pierdng 
theories of the Divinity even from the divine worcL Meanwhile 
we have a happy sufficiency in onr own natoies, to apprdbend 
His good will and pleasure ; it being not of our concern or 

X2 



3o8 NOTES ON 

capacity from thence to apprehend or reach His nature, the 
divine revelation in such points being not framed unto in* 
tellectuals of earth. Even the angels and spirits have enough to 
admire in their sublimer created natures ; admiration being the 
act of the creature and not of God, Who doth not admire 
Himself." The last three sentences are also given by Wilkin 
among the ** Extracts from Common Place Books,** voL iv. 
p. 388. 

P. 179, 1. 16, for we consider not, <Sr»r.] The next four sen- 
tences are found in one of Browne's Common Place Books 
(vol. iii. p. 355, ed. Bohn). 

P. 179, 1. 19. Doria\ See "Extracts from Common Place 
Books," vol. iii. p. 355, ed. Bohn. The storj' is told by Cardan, 
Encom, Pod., sub fin., p. 225, in Opera, tom. i. ed. 1663. 

P. 180, 1. I. Socrates and Cardan] Socrates, and Cardan 
(perhaps in imitation of him,) talked of an attendant spirit or 
genius, that hinted from time to time how they should act. (Note 
inn.) 

P. 180, 1. 8. the Asphaltick Lake\ The Lake of Sodom ; the 
waters of which being very salt, and therefore heavy, "will 
scarcely suffer an animal to sink. (Note in 11.) See Pseud, Epid, 
vii. 15. 

P. 181, 1. 15. bring not Orontes into Tiber] "In Tiberim 
defluxit Orontes," Orontes has mingled her stream with the Tiber, 
says Juvenal \Sat, iii. 62], speaking of the confluence of foreign- 
ers to Rome. (Note in n.) 

P. 181, 1. 29. thou hast an alarum in thy breast] The motion of 
the heart, which beats about sixty times in a minute ; or [rather] 
the motion of respiration, which is nearer to the number men- 
tioned. (Note in fl.) 

P. 182, 1. 14. twenty thousand miles] More correctly 
Xw&ciXrf five thousand. 

P. 182, 1. 18. walk with leaden sandals] Referring probably 
to the Jfx*'^^ fioXd^^ivotf and vTroBrifidrtov ixoXv^tufov mentioned 
by Hippocrates, De Artie. § 62, tome iv. p. 266. 11. 6, ult., ed. 
Littre. 

P. 183, 1. 2. others obliquely] n has a comma at obliquely ^ 
which is followed by Wilkin (t) ; Peace (v) and Gardiner (w) 
l>lace it after others^ which seems the better position for it. In B 
there is no comma after either word, and this punctuation is 



CHRISTIAN MORALS. 309 

adopted in the text, that the reader may be free to read the 
sentence as he pleases. 

r. 183, 1. 5. Ilic «iger\ ** Hie niger est, huac tv, Robmhm^ 
caveto." Horace [Sa/, i. 4, 85]. (Note in S.) 

P. 183, I. 10. uHt haritabUness] Wilkin gives in a note the 
following jxissage from MS. Sloame^ 1847 1-7-" ITiey who tbiM 
closely ami whispering ly calumniate the absent living, will be apt 
to strayn their vnyce and to be loud enough in infamy of the 
(lead ; wherein there should be a civil amnesty and an oblivion 
concerning those who are in a state where all things are far- 
gotten; but Solon will make us ashamed to speak evil of the 
dead, a crime not actionable in Christian governments, yet hath 
been prohibited by Pagan laws and the old sanctions of Athens. 
Many persons are like many rivers, whose mouths are at a vast 
distance from their heads ; fx>r their words are as far from their 
thoughts as Canopus from the head of Nilos* Thoe are of the 
former (?) of those men, whose punishment in Dante's H^ 
[c. XX.] is to look everlastingly backward. If yon have a nund 
to laugh at a man, or disparage the judgment of any one, set 
him a talking of things to come, or events of hereafter, con* 
tingency ; which elude the cognition of such an [«#?] arrogate 
the knowledge of them, whereto the ignorant pretend not* and 
the learned imprudently faill ; wherein men seem to talk bet as 
babes would do in the womb of their mother* of the things of 
the world >\hich they are entering into." 

P. I S3, 1. 12. plaudiu\ Plaudite was the term by which 
the ancient theatrical performers solicited a clap. (Note in II). 
Wilkin (r) has pUmdit^ — possibly by mistake*— hot 2k>hn*s 
reprint (x) has the same word. 

P. 183, 1. 17. Bless not thyself^ <&v.] "As Socrates did. 
Athens, a ])lace of learning and civility." (Note in B.) 

P. 184, I. 3. AstracL\ *< Astosea, Goddess of Justice and oon 
scquently of all ^drtue." (Note in B.) 

P. 184, 1. 15. a hand to hum} Like Mutius Scsevola [Uvy* 
ii. 12.] (Note in n.) 

P. 185, 1. 10. tk4 strength of delight it in its rarity] ** Volep- 
tatcs commeudat rarior usus." (Juvenal* Sat. zi. ult] (Note 
in n.) 

P. 185, 1. antep. Epicmrut MtiudL «SW«] In another piece 
( Works, vol. iv. p. 306, ed. WUkin) Sir T. B. says* '*a centum 



3IO NOTES ON 

aviculis uni patelU congestis esurit ^Esopus, oleribus et caseo 
satiatur Epicurus." The personal simplicity and frugality of the 
Philosopher are well known, and are specially commended by 
SirT. B. in Pseud. EpiJ. vii. 17, § 8. The Cytheridian cfueU 
noted in the text comes from Diogenes Laertius (x. 6, § 1 1), the 
dish o/o7tyons 'pevh2i.-^s from Juvenal (xiii. 123) : probably there 
is no ancient ^^ riter who mentions bjth these simple luxuries. 

P. 185, 1. penult. Jtipitei^s brain] " Cerebrum Jovis^ for a 
delicious bit." (Note in H.) In another place {Works^ vol. iv. 
P» 307» ed. Wilkin), Browne says, **cum quidquid delicatulum, 
est cerebrum yovis [veteres] dicerent." See Athenseus, JOeipnos^ 
xii, 9, p. 514. Ai^s iyK4(f>a\o9. 

P. 185, 1. ult. Cytheridian cheese] This should be Cythnian^ 
but the mistake is not Sir T. B.'s, for the old reading in Diogenes 
Laertius ( Vtt, Philos, x. 6, § 1 1) was TMpov KvOpi^ov, a word with- 
out meaning, which in the best modern edd, is corrected to 
KvdvioVf the island of Cythnus being famous for its cheese. (See 
Smith's D/ct, of Gr. and Rom. Geogr.) 

P. 185, 1. ult. tongues of nightingales'] A dish used among the 
luxiu-ious of antiquity. (Note in n.) 

P. 186, 1. 5. Metellus] ** Metellus his riotous pontificial sapper, 
the great variety whereat is to be seen in Macrobius " {Saturn^ 
ii. 9.] (Note in E.) It is more probable that the supper waS 
not given by Metellus Pius, but only minutely recorded by him. 

P. 186, 1. 8. Nero] "Nero in his flight, Sueton." [Vit.Neron, 
c. 48.] (Note in H.) 

P. 186, 1. 10. his snowed water] See Pliny, Hist. NcU. xxxL 23. 

P. 186, 1. II. Calda] ** Caldoe gelidseque minister." (Note 
in H.) "Tepid water, with which the ancients tempered their 
wine.*' (Note in w.) 

P. 186, 1. 30, Quotation mistakes ^ 6^^.] Most of the re- 
mainder of this Section is found in the ** Extracts from Common 
Place Books " (vol. iii. p. 350. Bohn*s ed.). 

P. 187, 1. 3. De Gloria] The mistake was pointed out by 
Aulus Geliius, Noct. Att. xv. 6. See Homer, //. vii. 89. 

P. 187, 1. 4. ascribed] In the "Extracts" it is ascribeth^ 
and the present ten^^e is used below, mistaketh^ seems^ 11. 6, 8 ; 
Itut Sir T. B. probably altered the tense, in consideration of the 
" De Gloria " being a lost work, of which only a few fragments 
remain. 



CHRISTIAN MORALS, 311 

I^. 1^7) L 5* P/auttts] Somewhere in the ^M^nf^HMM* 

P. 187, I. 7. pyAo would have, <Sr*^.] Instead ot thU sentenot, 
the " Extracts " have the following : — " Pliny, who was wdl icea 
(?) in Homer, denicth the art of picture in the Trojan War [fHst, 
Xat, XXXV. 6], whereas it is plainly said (//. X 4S3) thftt 
\'ulcan engraved in the arms of Achilles the earth and staxi of 
heaven." 

P. 1S7, 1. 8. Apollinaris Sidonius] See Carm, !• (ix.) ao. 
(c<l. Paris 1879.) 

P. 187, 1. 16. I shall not ffresently say] The "Extracts" 
insert the following : — '* he was but a weak historian because he 
c:>iiimonly exemplified in Ctcsor Borgia and the petty princes of 
Italy ; or that he," &c, 

P. 1S7, L 26. To degin, &*c.] This and the following sen- 
tence arc found in the '* Extracts,'* voL iii. pp. .354, 355, ed. 
lk)hn. 

P. 187, 1. 27. Triim^lus] *' In ThhOaStmar^gdimt" (Note 
in H.) 

P. 187, ult. Scaliger, <&*<•.] See De StMi, ad Card.^ Extrt, 
236, § I. The passage is amusing: — " Pulcherrimum ais 

Psiitacum Nihil (inquam,) pulchri praeter ociilos. 

( ajml excrevit supra modum, indecora magnitadine. Rostnim 
ftixhim. Crura foedisFtma. Lingua nihil tnrpius. Qninctiam 
fuscis, sive cineritiis color triftis, nitor nnllus," &c. 

P. 1 88, 11. 9, 15. Falshoodand Truths 6v. Manytkimpan 
k/uKvn, ^Sr»r.] See ** Extracts," vol. iiL pp. 354, 351, ed. Bolin. 

P. 188, 1. 21. SibyPs Uaves\ On whidi the Sibyl wrote her 
oracular answers. (Note in 11.) Virgil, jCu, iii. 444. 

P. 188, 1. 23. ap^arenceil altered in recent edd. to ^^pmr* 
anccs, 

P. 188, 1. 30. thi genealogy of Htetor^ Alluding probably to 
the mythological questions with which the Emperor Tibanns 
used to puzzle his grammarians, "Qvse Mater Hecubse?" &c.^ 
(See Suetoo. in Viia Tiber, c. ya) 

P. 1 88, 1. antep. King ofFrattce\ " Lewis the Elerenth. Qui 
fuscit dissimulare, neseH regnare, ** (Note in H.) Jeremy Taylor 
<luotes this saying in his Sermons {yo\* iv. p. ^31, Aden's ed.)» Mid 
the editor calls it in his note, *'a pro?erb of the Emperor Sigis^ 
niund (Apneas Sylv. In Fanorm, lib. L pfooem. f 17, p. 473, in 
O^^era, ed. Basil. 1571) adopted by Louis XI. of Fiance» wlio 



312 NOTES ON 

would allow his son to learn no Latin but those five words ; 
says Paulus i&nylius, De Reb. Gest, Franc, lib. x. p. 358." 
ed. Basil. 1 601. 

P. 189, 1. 31. that obscured VirgiH\ viz. Truth ; alluding to 
the saying that Truth lies hid at the bottom of a well. 

P. 190, 1. 4. Pythagoras] 

** Ipse ego (nam memini,) Trbj^ni tempore belli, 
Panthoides Kuphorbus eram." COvxd, Metam. xv. 160.] 

(Note in H.) 

P. 190, 1.6. six thousand] The word " years " has probably 
been omitted by mUtake. See Note on p. 72, 1. 27. 

P. 190, 1. 10. Tuliys Ehzium] ** Who comforted himself 
[Dg Senect, cap. ult.] that he should there converse with the old 
Philosophers. (Note m H.) 

P. 190, 1. 24. to sing the same song] ** Cantilenam eandem 
canis." (Terence, Phorm,^ iii. 2, 10.) 

P. 190, 1. ult. Who would imagine^ <Sr»r.] This sentence, and 
also some others at the end of this section, are to be found in the 
"Extracts," vol. iii. p. 355, ed. Bohn. 

P. 191, 1. 3. Some negros, <Sr»^.] " Mandel^lo." (Note in E.) 
His travels m ere translated into English and published in 1662, 
so that the Christian Morals were written later than that date. 

P. 191, 1. 24. self-reflexions and God's mercies] In the 
** Extracts " it is contemplation and philosophy, 

P. 191, 1. antep. the first day, <^c.] ** Primusque dies dedit 
extremum." [Seneca, Q?</. 988.] (Note in E.) 

P. 192, 1. n. few nun, 6j^c.] Instead of this sentence, MS. 
Sloane, 1874, has the following, which is given by Wilkin in a 
note: — ** Persons, sects, and nations, mainly settling upon 
some Christian particulars, which they conceive most accept- 
able unto God, and promoting the interest of their inclina- 
tions, parties and divisions : every one reckoning and preferring 
himself by the particulars wherein he exceUeth, and decrying 
all others, though highly eminent in other Christian virtues.** 

P. 192, 1. 16. the world] The same MS. adds, ''whereas, if 
men would not peek themselves abroad ; if every one would judge 
and reckon himself by his worst, and others by their best parts ; 
this deception must needs vanish, humility would gain ground, 
charity would overspread the face of the Churcl), and the fruits 



CHRISTIAN MORALS. 313 

of the Spirit not be so thinly found ftmong us. Thin was the 
imperfection," &c. 

P. 194, 1. 29. Cupid^ drv.] The rest of this section U found 
in the ** Extracts from Common Place Books'' (voL iU. p. 3152, 
cd. Hohn), but without any variation of importance. 

^- 195* !• 3^. beginnings] Wilkin ^ves in a note the foUow- 
mg from MS. Sloane^ 1 874 : — ** Wisely ttoppinj; about the 
meridian of their felicities, and unwilling; to hazard the favours 
of the descending wheel, or to fight downward in the setting 
arch of fortune. 

'Sic longlus sevum 
Dentniit ingentes anioios, et vita superatet 
Fortunz. Ni<;i summa dies cum fine bonorum 
Aflluit, et celeri pnevenH tristia letho, 
Dede cnri est fortuna prior. Quisquamne aecundU 
Tradere se fatis audet, nisi morto paraut ' 

Lucan, 7." [viii. 27.] 

!*• *95f 1. pen. forgetting the very essence of ForiuHi, ^v.] 
See the story of Polycrates and Amasis. Herod, ill 40 sq. 
(Note in w.) 

P. 196, 1. 6. first quadratel that is, in the fiirst part of our 
time, alluding to the four quadratures of the moon. (Note 
in n) 

P. 196, 1. 10 to become acutely miserable^ 6v.] Alluding 
probably to Dante's lines, 

'* Nessun masgior dolora 
Che ricordarsi dcftenipo felicc 
NcUa misezia."— </i|^mM>, v. i3x.) 

or perhaps the earlier words of Bo<$thiiis (quoted by Carj m 
his note on the ab:)ve passage), " In omni adversitate fortunse 
infelicisMmum genus est infortunii, fuisse felicem.^ {fit Comoi* 
Philos. ii. 4.) 

P. 196, 11. 14—18. And this, . . , state rfNeli] Instead of 
this passage, MS. Sloeme^ 1874, has the foUowtng, which 
is given by Wilkin in a note:— "And this is the observaUc 
course ; not only in this visible stage of things, but may be 
feared in our second beings and everlasting selves; wherehi 
the good things past are seconded by the bad to come: and 
many to whom the embraces of fortune are open here, may 
find Abraham's arms shot nato him iiereafter; which wakes 



314 NOTES ON 

serious consideration, not so much to piiy as envy some men's 
infelicities, wherein, considering the circle of both our beings^ 
and the succession of good unto evil, tyranny may some- 
times prove courteou-', and malice mercifully cruel. Wherein, 
notwithstanding, if swelling beginnings have found uncomfort- 
able conclusions, it is by the method and justice of Providence 
equalizing one with the other, and reducing the sum of the 
whole unto a mediocrity by the balance of extremities ; that in 
the sum the felicities of great ones -bold a truth and parity with 
most that are below them ; whereby the minor favorites of for- 
tune which 'incur not such sharp tran?itionr?, have no cause to 
whine, nor men of middle fates to murmur at their indiffer- 
ences. 

* ' By this method of Providence the Devil himself is deluded ; 
who maligning us at all points, and bearing felicity from us even 
in this earthly being, he becomes assistant unto our future hap* 
pine.s and blessed vicissitude of the next. And this is also the 
unhappiness of himself, who, having acted his first part in 
Heaven, is made sharply miserable by transition, and more 
aiflicdvely feels the contrary state of hell." 

P. 196, 1. 23. inefnorandiims\ This sentence is thus con- 
tinued in MS. Sloine, 1874: — *' Whereof I, that have not i%een 
the sixtieth part of time [see note on p. 222, 1. 2], have bdield 
great examples. Than the incomparable Montrose no man 
acted a more fortunate part in the first scene of his adventures; 
but courageous loyalty continuing his attempts, he quickly felt 
that Fortune's favours were out ; aud fell upon miseries smartly 
answering his felicities, which was the only accomplishment 
wanting before to make him fit for Plutarch's pen, and to 
parallel the lives of his heroic captains." 

P. 196, 1. 26. see by extramission^ without reception or self- 
rcflexion'\ An allusion to boiiily sight, which in Sir T. B.'s 
words (Psetui, Epid. iiL 7, p. 257, ed. Bohn) " is made by re- 
ception, and not by extramission ; by receiving the rays of the 
object into the eye, and not by sending any out." Here, on the 
contrary, men send out the rays of their moral vision and per- 
ception, but do not receive or take in any lesson for self- 
retiexion. 

P. 197, 1. 13. necessary'X The following is given by Wilkin 
from MS. Shanes 1874: — "Which is the amazing part of that 



CHRISTIAN MORALS. 31 5 

i Incomprehensible patience, to condescend to act over these vioit- 
bitudes even in the despair of our betterments : and how that 
omnipotent Spirit, that i^ould not be exasperated by our fore- 
fathers above 1,600 years, (should thus lastmgly endure our sne- 
ces^^ive transi^ressions, and still contend with nesh; or how He 
can forgive those sins which will be committed again, and accejpt 
of repentance , which must have after- penitence!*, is the riddle 
of Ills n.ercies. 

"if God had not determined a fettled period unto the world, 
niid ordered the duration thereof unto His merciful inten* 
tl ms, it seems a kind of impcssibility that He should have thus 
1 >ng continued it. Some think there wiJl be another world after 
this. Surely God, who hath beheld the iniquity of this, will 
IiarcUy make another of the same nature. And some wonder why 
1 le ever made auy at all, since He was so happy in Himself 
without it, and self-sufficiently free from all provocation, wrath, 
and i: dignaMon, arising from this world, which sets His justice 
and His mercy at perpetual contention.'' 

P. 198, jxfn. oNe of thebest-natur^d Kings 0/ this TkroKe\ 
In connexion with this passage it will be interesting to bear in 
mind that Sir T. B. was knighted by Charles the Second on 
September 28, 167 1, and that the Christian Morals were 
]n-obably written al)out the same time. 

P 199, 1.18. the experiment in Lucan and Seneed\ Seneca, 
having opened his veins, found the blood flow so slowly, and 
death linger so long, that he was forced to quicken it by going 
into a ^^arm bath. (Note in n.) See Tacitus, AmiaL xv. 
63, 70. 

P. 199, 1. 8. strifi\ All the edd. have sluft, but in the poraUel 
passage tlie word is striftj which b undoubtedly the true reading 
(sec the note on p. 130, 1. 16), and has accordingly been here in- 
troduced into the text, though without authority. 

P. 199, 1. 8. we C0me\ In the parallel passage it \&we eame^ 
which Is perhaps the better reading. 

P. 199, 1. 22. Ovid\ ''Demito naufragium, mors mihi 
munus erit." \Trist, i. 2, 52.] (Note in B.) 

P. 199, 1. ult. Themistocles\ For the commonly assigned 
cause of the death of Themistocles, the Note in S (prolxibly 
Sir T. W, himselQ refers to Plutarch's Life (cap. 31) : an earlier 
authority for the belief is Aristophanes {Eptit. S4). Sir T. B, 



3i6 \OTES ON 



\ 



might surely have expressed himself more stroi^ly on tbe 
imposibiiity (?) of a man*s driitking a Fofficient quantity of 
buli's-blood to cause bis death, though the beUef in Ae 
poisonous character oi this substance was certainly very gcaurf 
for many centuries. Any one who widies to investigmte dM 
subject may consult Daremberg's Etat de la AM. ettire ffjttmhm 
et Hippocrate, p. 40 (Paris, 1869), and the note to his Oribosiai^ I 
tome i. p. 645 (Paris, 1851). j 

P. 200, I. 3. the itaU potion of his country^ viz. JcafmcMr, 
{conium ma^ulatum, Linn.) hemlock. It is probable that Sir 
T. B. wrote the state poison, not the state potion. In one of the 
*' P2x tracts from Common Place Books" (vol. iv. p. 424. ed. 
Wilkin) he speaks of ** the common and state poison of Athems 
made out of the hemlock, whereof a drachm of the juice 
inspissated was a sufficient dose." 

P. 200, I. 4. Socrates in Plato"] See the end of the 
Phtedon. 

P. 200, 1. 9. pummel of his sittord] ** Wherein he is sud tn 
have carried something, whereby upon a struggle or despair 'he 
might deliver himself from all misfortunes. ' (Note in S.) 
Juvenal says it was carried in a ring : — " Ille, | Cannanim ▼in- 
dex et tanti sanguinis ultor, | Annulus." [Sat. x.165.] (Note in IL) 

P. 200, 1. 14. the Turkish Emperor] "Solyman, [See 
Knolles,] Turkish History" (Note in E.) The same (or a 
similar) story is mentioned by Jer. Taylor, Duct, Dubit^ ill. 6 
§ 2, vol. X., p. 514. See also Rdigio Medici, ii. 12. p. 1 18. 

P. 201, II. 10, II. from aH nations] Gardiner (w) has^^jw 
ivhole nations, which error is repeated in y. 

P. 202, 11. 8, 9. Adam . , , Methuselah , , , NoaK\ Ac- 
cording to the common chronology Methuselah was contempo> 
rary with Adam for 243 years, and with Noah for 600 years. 

P. 202, 1. 21. non-existent] In MS. Sloane, 1S48, this sen- 
tence concludes thus : — "The world is not half itself, nor the 
moiety known of its occurrences, of what hath been acted." 

P. 203, 1. 4. he , . , 70 ho counterfeited thunder] viz. Salmo- 
neus. See Virgil, yEn. vi. 585. (Gardiner). 

P. 203, 1. 7. Even Anach, ^c] This sentence is found in 
two other jilaccs among Sir T. li.'s works, vol. iv. p. 74, note, 
and p. 388, ed. Wilkin (p. 308, 1. 3, of this erL). 

P. 203, 1. 15. Trismegistus his circle] Since the note on 



CHRISTIAN MORALS. 317 



p. 19, 1. 7 was written the authorship of this sentence has 
again discussed in NoUs and Queries^ 1S80. ** The bphei« of 
Trismegistus " is mentiooed in Pseud. Epid. vii. 3* wfacrt 
Wilkin gives the followinjjr note by Dean Wren: — **TriMM> 
gistus sayd God was a circle, whose center (that is, His pre* 
.^cntiall and immutable essence, from whence all things nave 
their beinge,) is everywhere, but His circumference (that is. Hit 
iucomprebensible infinity,) is noe where." 

P. 204, I 18. honest tn a tight Urn'] "Linea recta breris* 
si ma." (Note in B.) 

P. 205, 1. 3. the mother sins] Mde, oovctonsness,- luat, eBTy, 
gluttony, anger, sloth. (Note in IL) 

P. 205, I. 12. Tree of Coa\ ** Arbor Goa de Rt^ or Jfkm 
/ttdua, [more commonly called the Bet^em Tree^^ whoae 
branches send down shoots which root in the ground, from whoioe 
there successively rise others, till one tree becomes a wood." 
(Note in H.) Gardiner (w) refers to Pliny, Hist. Nat, 1^ $, 
aud Milton, Par, lost, ix. I,I00^ &c. 

P. 205, 1. 29. thinj^ bei/w] The following passage occurs 
here in MS. Hiaane^ 1847 :— So mayst thou carry a smooth &oe^ 
and sit do>»n in contentation, without those cancerous commotioiis 
w hich take up every suffering, displeasing at things suooessfnl 
unto others, which the Arch-Dispo&er of lul things thinks not 6t 
for ourselves. To rejoice only m thine [own] good, exdnslTely 
to that of others, is a stiff piece of self4oTe» wanting thie 
supplying oil of benevolence and charity." 

P. 205, 1. ult. that inhumane vitej *E,inxpup*K«uc(m, [See 
Ari totle, /;m. ii. 7, 15.] (Note in H.) 

P. 207, I 23. those wiu men, &c] ''Sapiens dominabltar 
astris." (Note in H.) 

P. 208, 1. 19. Adam*s] "Adam, thought to be created in 
the state of man, about thirty years old." (Note in B.) See 
above, p. 63, 1. 6. 

P. 209, 1. 3. Attains, h's Garden] ''Attains [the last King 
of Pergamus] made a g^srden which contained only venomoiis- 
plants/' (Note in B.) See ][ustin, Ni^. nxvL 4. Sir T. B. 
mentions this garden again in the Gardm of Cyrus^ ob, i. 
p. 499, ed. Bohn. 

P. 209, 1. II. with black sails] Alluding to the story of 
Theseus, who had bUuk sails when he went to et gage the 



31 3 NOTES OX 

MinotAu' in Crete (Note in n^, and fo.'^ot to diange tbem for 
whiU when he returned triumphant. (Plutarch, I'll. TAa» oc. 
17, 22.) Or Sir T. B. mi^ht possibly have been thiiildn|( 
of the !K>mewhat simiiar story told in connexion with tbie 
f'.eaih of Sir Tristram. (See Brewers Diet, of Phrase ami 
Fable.) 

P. 210, L I. Pompy and his Sons\ "Pompdos jiivencs 
-Vsia atque Europa, sed ip-um Terra te:»it Libyes." (Note in B.) 
See Manial, Kpi:^' ▼• 74- The f^ame allu?ion and quotation 
occur in the Epiaile Dedicatory 10 the Ilydriotaphia. 

P. 210, L 14. Coroarrubias\ **D m Sebastian de CovaimbiM 
writ three Centuries of * Moral Emblems ' in Spanish. In the 88ih 
of the Fecond Century [fol. 188, Madrid, 1610] he sets donn 
two faces averse, and conjoined jfanus'like ; the oneagallant, 
beautiful face, the other a death's head face, with this motto 
oat of Oviti's Metamorphoses^ [ii. 55 1 J * Quid fuerim^ qiud 
simque vide.' " (Note in H). 

P. 211, 1. 17. 171 apcriscian sfa'e] meaning, with shadows all 
round us. The periscii [xepicritiot] are those, who, living within 
the polar circle, see the sun move round them, and conse- 
quently project ihcir shadows i:i all directions. (Note in EL) 

P. 211, 1. 24, stuftiL'ith rub-jiJge, &c.] Pliny in his descrip- 
tion of the Colossus of Rhodes says, ** vasti specus hiant defraciis 
iiiembris : spectantur inluo ma;^i:e molis saxa, quorum poodere 
stabiliverat constituens." {Hist. Nat. xxxiv. 18.) 

P. 211, 1. antep. according to old dictates'] Alludin2[ to 5^1on's 
warning to Crce.-:us, in Herodotus, i. 30. 

P. 212, 1. 4. //? S7vims in oj't] which, being a light fluid, 
cannot support any heavy Ixvly. (Note in IT.) 

P. 212, 1. 15. Ilistoria JIorribilis\ **A book so entitnled, 
wherein are sundry horrid accounts." (Note in H.) No doubt 
he means the bo'^k published by Henningus Grosius at Isleben 
in 1597, and rei)ublished in 1656, with the title: — **Tragica, 
scu tri.tium historiarum de pcenis criminalibus et exitu horribili 
e oruui f&c. &c.] libri duo." It is a second part to his " Magicn.** 
Watt XlUhlioth. Britann.) gives its title as ** Iloi-ribiles liia- 
t'jriai," probably the short name by which it was commonly 
known. Sir T. IJ. mentions it again near the end of Pseud. 
Pspid. p. 440, ed. 1672. 

P 212, 1. 15. ftay not thy senant for a broken f^Iass] referring 



CHRISTIAN MORALS. 319 

to the story of Vedius Pollio, who ordered a slave to be thrown 
into his pond to feed his lampreys, for happening to break a glatf 
at supper. (Seneca, De Iri, iii. 40.) 

P. 212, 1. 16. nor pound him in a mortar who offemUih tk§e\ 
Anaxarchus was killed in this manner by Nicocreon, King of 
Cyprus. (Diogenes Laertius, Vit, PhUos, ix. 10 § 59.) 

P. 213, 1. 4. like Homerican Mars\ 

" Tu miser exclamas, ut Stentora vincere posMS, 
Vel potiuH quantum Gradivus Homericus." 

(Note in E.) See Juvenal, Sat xiii. 112, alluding to Homer, 
//. V. 858. 

P. 213, 1. 6. Women do most delight in revtftgf] 

*• Vind:ct« 
Nemo magis gaudet quam fcmliuu" 

(Juvenal, Sat. xiii. 191.) 

P. 213, 1. 9. 7vitA a soft tongue^ &c] " A soft tongue break- 
clh the bone." Prov. xxv. 15. (Note in B.) 

P. 213, I. 19. taufrkt from Heaven^ MS. Sloam^ 1S47, has 
ftot to be learned elsewhere, 

P. 213, 1. 21. make not an end, ^cJ] The MS. has, MffW 
one party t but leave unquietness in the other, — of a uemingpiettd 
viakins[ but a close adversary. 

P. 214, 1. 2. sleeps but like Regulus"] who was commonly said 
to have been put to death by want of sleep and other tortures, 
" vigiliis ac dolore." (Aurel. Victor, De Vir, Ulnstr, c 4O1.) 

P. 217, 1. 30. a cloud so big as a hand] Alluding to I Kings 
xviii. 44, ^' There oriscth a little cloud out of the sea, like a 
man's hand." 

P. 219, I..26. Olybius his urn] "which after many hundred 
years was found bumin<{ under ground, and went out as soon as 
the air came to it." (Note in E.) This story is mentioned also 
in the Pseud, Epid, iii. 21, vol. i. p. 327, ed. Bolm. For a 
(urious di<;cussion on these marvellous lamps, see Ozanam's 
Philosophical RecrecUions, by Hatton, vol. i. p. 496 (WUkin). 
Jeremy Taylor mentions the subject on the autnoritr of Lioetus, 
De Recond, Antiq, Lueemis^ vol. i. p. bmi. ; vol. iv. p. 481, 
ed. Kdcn. • 

P. 219, 1. 30. Cetll not yoveto wiimss^ ftc.] *' Jovem lapidem 
jtirarc," (Note in B.) "quod sanctissimum jusyurandum e>t 
habitum." (Gellius, Noet. Ait. i 2I» § 4.) 



320 NOTES ON 

F. 220, 1. 3. th£ urn of Uu Prtrtar\ The yessd into^ wbiok 
the ticket of condemnation or acquittal was caat. (Note in IL) 

P. 220, 1. 5. Osman\ " See the oath of Saltan Obbsk ib 
his life, in the addition to Knolls his Turkish Histaty/* . |p. 
1383, ed. 1638.] (Note in E.) 

F. 220, 1. 12. by keeping tk'ir faith they swear\ ** Cfilfmih 
fuUnijitrant, Curtins" [vii. 8.] (Note in E.) 

F. 221, 1. 21. the Peripaiaa, Academy, or J^grticMs\ three 
bcho ^is of Fhilosophy. (Note in 11) 

P. 221, I. 22. a morahst of the Mount\ that is, accofdiiig to 
the rules laid down in our Saviour's Sermon on the ^AWrt*. 
(Note in n.) 

F. 222, 1. 2. about the sixtieth part of Time] What tUs 
exactly meaas is not quite clear, though none of the p r e vio m 
editors have thought it necessary to explain the expressiJB. It 
seems to agree in a rough way with the "seventy or ^|^^ 
years ** mentioned at the begiiming of this section ; and Sir T1 a 
says (p. 314, 1. 23), *' I have not seen the sixtieth part of Hhn^" 
when he was probably not qui<e seventy years old. But even €i^iity 
years multiplied by sixty only comes to 4,800^ and this is Cv 
too short a period to have been assigned either to "Tun^'* 
or to our ?Iarth, even in the seventeenth century. Upon the 
whole it seems probable that Sir T. B. was thinkinj; of the 
six thousand years which be has men'ioned several times bcfilM 
(see Note on p. 72, 1. 27) ; but if so, it would have been mtore 
accurate to call a man's life ** about the eightieth part of Time* 
than the *^ sixtieth J' There is a similar expression below, 
p. 230, L 17, &c. 

F. 222, 1. 27. Orbity, <5r»f.] Ili? riches may be to him a 
^ource of repentance and regret, because he has been depiived 
of all his natural heirs. 

F. 223, 1. 20. Solomon's Maxims'\ that all is vanity \Eccia, 
i. 2]. (Note in n.) 

F. 224, I. 16. we come not^ Gardiner (w) has we came nai^ 
which is cr>pied by Fields (y) ; but there is no necessity for the 
cliange, though it is perhaps an improvement. See above, p. 
*30» 1. 17, and p. 199, 1. 8. 

F. 225, 1. penult. IV/ien the Stoick sai f, &c] " Vitamncmo 
acciperet, si daretur sclent ibus," Seneca. (Note in E-) 

F. 226, 1 8. Cifcrot 0'c,\ ** Si quis Deus mihi largiatnr ut 



CHRISTIAN MORALS. 321 

repuerascam et in cunis vagiam, valde recosem." C c. d^ Semci, 
c. 23. (Note in n.) 

P. 227, 1. 29. accept of repentance^ <Sr»r.] This expression is 
found again, p. 315, i. 6. 

P. 229, I. 9. 0/ Nero's mind] See above, p. 100, L 3. and 
Note. 

P. 231, L 3. ihink every day the /ast] 

** Omnem crcde diem tibi dHuxisse supremum. 
G.-ata supervcniet quae non sperabitur h:ra. 

Horace [Episi, i. 4, 13] (Note inn.) 

P. 231, 1. 8. time to cotne\ Above, p, 154, 1. 28, it is tima t9 
come, 

P. 231, 1. 12. something 0/ us] Above, p. 154, L ult, it is 
something in us, 

P. 23 1, I 1 7. as we have elsewhere declared] At the end of the 
Ilydriotaphia^ or Urn Burial^ which was published in 1658. 

P. 231, 1. 19. personally] In Ilydriot, it is truly, 

P. 231, I. 23. exolulion] In Ilydriot, the wcml liquefadUn 
is added. 

P. 231, 1. 22. Spouse] Here in Ilydriot, is added gmstutum 
of Gjd. 

P. 231, 1. 23. according to Mystical Theology^ omitted in 
Ilydriot, 

P. 231, 1. 25. the world is in a manner ever] ffydrici* has 
t lie glory of t/ie world is surely over. 



INDEX, 

GENERAL AND GLOSSARIAL. 

'J hose words which are not to be found in Latham's DicHofiary 
( 1C76) are marked with an 4uterisk (*). 



A. AN, before words beginning with h or «. (See uote at p. 11. L 13.) 45* SO: 

50. 9: 5a. 0: 53. 24: 81. 20; 99. 18: 1x5. 20: 145. 18: x^ pea.: 

155- 6' 231' 10> 23, and elsewhere. 
ABBREVIATED, shortetud, 230. 7. 
ABBREVIATURES, abl^rtviationt, 175. 2S. 
ABEL, 68. 102. 

ABERRATIONS (such), such '* mtmstrvsiiy o/cMm$0tu,'* zga Sft. 
ABJECT, tMfan, 6a. 22 : Most Abjbctbst, X07. 20. 
ABLE Tempbr. sound temperament »r amstitMtumt 6j, antep. 
ABRAHAM, 30. G: 89. 29: Abraham's Arms, 3x3, uu. ; Bosom, tt. 11 : 

78 10. 
ABRUPT, to break ojf^ 24. penult: 2zx. 21. The part oirw/iki/ is fbond 

in Pseud. lipid, vi. 10. p. 182, L zo. Bohn's ed. 
A BSOLUTE (Lat. absolutus), perfect ^ a6. 4 : 7& ult, in conatxion with the 

words ' ' imperfect " and " perfect " used just before. <Sea D«an (3mrch's 

Cllossary to Hooker, Book i.) 
ABSTRACfED Understandings. fig/fjMv/, exalted, xij. 80: AnsraACTRD 

AND EcsTATiCK SouLS, **/rted/ir»m tfu ligeumemit^th^ iody" Z18. A. 
ABYSS OP Knowlkdgs, 22.14: op Mbrcirs, 89. SO. 
ACADEMICKS. foUowers <tf the cU Academic (or PUOank) Sch^ if 

Philosophy^ 109, penult. 
ACADEMY, used for tJu Academic Phihsophy, nz. 21. 
ACCEPITONS, acceptations, 59. 23 : 71. 8. 
ACCESS, a fit, 10. 20 (see Note): adeUHon, 33. 9 (sea NoteV 
ACCESSARY op (sub.), a contribmtiMt iemardt, em eMmdix, zza M. 
ACCIDENT Cm loRic)._54. 1» : 55- W- 
ACCOM PLISHMENTS,/tti/f/»»«»/», 2x4. 14. 
ACC< )UNr (in Casting). ^ making a eompmimHm, 93L. 5 (sea Nota): TO 

Cv>..iE S!ioKT IN ACCOUNT, to be Uts im ameimt^rviutte, 93. 0. 

Y 2 



324 INDEX. 

ACCREW 5= accrue, 44. 3. 

ACHILLES (the swi/t-fcotcd, opposed to the lame^ VuIcanX used ftr « 

person rutming sTtnftly and easily ^ 23z 6 : his armour, xj^. polk 

^Scc Patroclus.) 
ACKNOWLEDGE,"/^? recognise, 234. 8. 
ACKNOWLEDGMEN'JS. thanks, 175. 19: 183. 18. 
ACQUAINT WITH, to bring to mind, to inform of, 28. 16. 
ACQUESTS, acquisitions, 188. 25 
ACQUITMENTS, acquittals, 197. 23. 
ACTION, agency, operation, 63. 12. 
ACTIONABLE. /««7>A<i^/?, 309. 12. 
ACTIUS (or Atth's, or Attus,) Navius, his Razor, referrint^ to tbt 

story of his cutting through the whetstone (Livy, i. 36), 99. 8. 
ACTIVES, used substantively lor active principles, 51. 11. 
AC'l UATE A Vision, to bring into action or effect the faci^iy e^ateime* 

217. 10. . 

ACTUS Perspicui, Aristotle's definition of light, 19. 13. (See NoCv «t 
19. 1. 11). 
[, counted by some to have been an hermaphrodite, 38. 18; t< 

been thirty years old at his creation, 63. 6 (of. 908. 19): calltd THB 



>Xm, 



MA.v WITHOUT A NAVKL, 114. 20 (see Note) : mentioned, 40^ 61, 68^ fl^ 

84. 89, 95, I07, X08, 113, 118, 172, 179, 202, 225, 226. 
ADDITION ARY, additional, continually added, 219. 8. 
ADIEU UNTO THE World, a/arevell, 119. 3. 
A D J UNCr ('lib.), something added to, united with, 18. nit. : 57. 18. 
ADMONISHED into Virtue, xoa SO. (Comp. CHKiSTiAiOZHBy 

Punished, Railed ) 
ADOLESCENCE, the second o/ the /our periods of human KJe, 107. MS. 
ADRASTE, 169, ult. (See Note.) 
ADUMBRATION, a faint sketch, like thai which shadows eyffMijf 4kt 

bodies which thev represent^ 19. 10 (found also in the Canine (uTClf m, 

vol. ii. 551, 18. Bohn's ed.). 
ADVANCED (better) Judgments, more enlightened, imprvttd, 109. tH 
ADVANTAGE, to benefit, 4. 24: have an advantage of, iahemkhdht^ 

1-^5. ult. 
ADVENTURE, to venture, risk, 164. 24: Adventure at, U rnHmmfi^ 

190. 24. 
ADVENTUROUS (that bold and) Piece op Nature, •7. 5: peilMqft 

meaning, that man is formed on so daring and marvellous a plaa, tkat 

*' he that studies wisely " meets with as many intellectual a d vemtm mu in 

the investigation as the '' prodigies" found biy the traveller in ** Afirfca." 
ADVERTISE, to forewarn, 207. 6: to inform, •33. 12. 
ADVISOES(Ital. azn'iso), admonitions, ju. 2. 
iELIAN, 37. 9: his Hist. Anim. and Var. Hist, "contun many diiafji 

.suspicious, not a few false, some impos^ble." {Pseud. Epid, i. 8. f £> 
^ENIGMAS and Riddles. 17. ult. 
iEQU ILir.RIOUSLY, with equality of weight, x88. 10. 
i*:SON'S BATH, used for a means of restoring youth, 67 27. 
AFFECn.', to have a liking for, 104. ult. : xii, 11. 
AFFECTION, influence: of time, place, and motion, 56. S9: 09 ovs 

SRNSRS 12? 21 

AFFECTIONS, gua/ities, pmpertiet, 58. 84: 71. 7; pattiotu, figOHf^ 



INDEX. 325- 

67. 20: abstract for concrete: Vulgar Afpbctions, that &» men ^ 

vulgar affection^ 103. 10. (See Note on p. 8, I. 29.) 
A F FLICTI VE, painful, 179. 18. Affuctxvily, ftoMtfully, 196. 17 : «a. 20. 
AFFORD, to tUlow^ za. 18. The mine expression is uiea by JLdaUra 

(quoted by Johnson in XinctmtJ>cop) — "An old ninny haauBar» ft dotMrd* 

a nincompoop, is the best language she can afford me." 
AFRICA, 87, 137, 194; used for a eouniry /nil 0/ ^r^digin^ vtf% 4.' 

African Cmurchrs, 10. 22. 
AFTF:R (adv.)> a/terttstrdsy 95. 28: (prep.) im tuecrdatu^ wiik* t^fi, 24. 

Used in composition (or ratner in f»Aa<ocnposltioo), m in the foUoving 

instiiices, in the printing of which (as might be supposed) tbere it no 

unifurmity in the old editions: — After considckations, x88. til 

Afthr-coursb of his i.ifb, Z9X. 2 : Aftbkgravb, « ucvnd #r Uthi^ 

death, sitbscguent to his cwh^ 14a 28 : Aftxs pbnitxkcbs, M7. 80 : 

315. 7: After times, 189. 25. 
Af'.kEKABLE unto, ccnforiHabU ttnto, 194. 22. 
AGREES TO ITS OWN Humour, ndta^ i'm agremUe /^ 86. 21: Aovbbs 

NOT UNTO THE COPY, docs Mot cortTs^ond witk, resembitt^ 17. 
AGUES (Quartan), more common ana mortal than Ibnnarfy, 13& alt. ;' 

137,3. (Sec Note.) 
AHAB, King of Israel, mentioned as a specimca c f vi ickedncss, 178. 1&. 
AIRY Nuncios, incorporeal^ uiuubstantial^ 137. ult : AlftV SuBTLXTIES 

IN Rki.igion, Hgktaseur^ vtapprtciabU^ i^. ay, 
A TAX. mentioned, 187. 4. 
ALARUM (sub.), applied to conscience, z8i. 20; tub last axjumjm, tke 

last irumPx 15. 8 : —(verb) to arense^ Z28. 21. 
ALCORAN {ai-Cnran^ the Kordn) contains in it vain and rid'culowt arrcn, 

41. 20. See Psmd. Epid. L 5. 
ALKM AN, German^ hli character. 99, penult. 
ALEXANDER thb great, 45, 85, 87; his 8•I^l«stfnint, 14!, s6a; 

u<ted for a richpertoH^ Z64. 8. 
ALEXANDRIA, Library of, 4a. 15. 
ALLOW, to approve^ 65. 83. 
ALLOY, composition (?), rendered $naUrm in th« Latin trans., n& 6:^ 

mixture of baser metals Z78. 25. 
ALMANACKS, zia 17. 

ALPHABET of Man. the tariiesi rudimtnU in the ttndy qfnum, xid. 17. 
ALTERABLE Bodies capabUofbeisifchesmgmU 76. IS. 
ALTITUDE, perhaps used netaphoncaUy in tte astropomical sanse of 

e!n>ation or any of the heenenly ho^ee mivne the he^Men; do bbb nf 

MY ALTITUDE, do Mot undtTsUmd my hei^ ef eaeuUenee,xx$t pami-t i 

to take the altitude of THVBBt.F, te emUew^lnte thine emmeMc^ 

lencies, 16S. 2 ; to take the trub altituob of THiMOS, Umtimimit 

them at their real rw/wr, 145. 22. 
ALTITUDO (O), 17. antep. (Sea Nota.) 
AMAZED AT death, coi^etmded teith ainrm» 69. f. 
AMBIDEXTEROUS unto bad ACTIONS, th^i wHk hetk hm»A, A# 

clex'er ( apposed to suustnmt nnU gwtdlU sax. A. 
AM BITIONS, used for ambitietu men, abstsact Ibr coocnta, 171 8. (Saa 

Note at 8. 39.) vices have thbib aabittoos, 909. 18. Used In lh« sama 

way in Hydriot, ch. 5, p. 4a, L 33. ad. Bobn. 
AMBULATORY (MoBAUTT it motX it ngjtd^mgmUt, iM^ nit. : 



326 INDEX. 

AMERICA^ Z37 ; how originally stocked with animals, w. 
AMPHIBIOUS (that) piece, 55. 22, viz. ilfA^, called als:> THAT tnucAT 

AMPHiBiUM. as being a creaUtre fitted /or living in two ^uovids. 56. IflL 
AMPHIBOLOGY, amphibologia, contracted form of h,*^» »M mrtm, a^krtot 

nisceptible of a double meaning^ 73. penult. Used also in P*nuL£pi4» 

i. 4, p. 27. Bohn's ed. "^- 

\MPLITUDE OP GOODNESS, XHtstness, 192. 12. 
AMULET, something worn as a preservative /ront att kinds cf rpii, 'tUff. 

front disease f 131. 3: Reminiscential Amulets, tokens v>arm itf' 

of tfionitioHf 310. 13 ; who verify their amulets, vis. fy 

evil and sin, sio. 28. 
AMUSE, to engage the attention^ 135. 11 : \cf>. 25. 
ANAGRAMS (those ridiculous), 371. ult. 

ANARCHY, a state in which t/iere are no degrees of friori^^ 89. 4. 
ANATOMY, 59. 30 : Anat. op mv Parts, 65. 1 ; Anat. op Mvsvlv, 

91.7: Anatomies and Skeletons, 63. 1; meaning jprobably wliat 

would now be called skeletons attd tnummies. See Tiviich't SrJkct 

Glossary, &c. 
ANAXAGORAS, 81. 18 : probably confused with Anaxarcktts. See N^te. 
ANGEL, a messenger, 41. 3: Fallkm Angels, 196. 14: Good, 133,!^: 

Good and Bad, 51. 19: Guardian, 53. 18: (203. 29;) Tutvlakv, 

40. ult : 53. 18. 
ANGER LY, angrily, 381. 16. Angrrd, angered, 213. 4. 
\NGL')IS, Englishman, his character, 09 80. 
ANGUSTIA'S, (Lat. Angustice,) distresses^ agonies, 200. antep. 
ANIMADYERSION (Makes no singular), causes na Jarikuiar 

observation, 132. 23. 
ANNIHILATION, 80. 6 14: in Mystical Theobgy, 231. 20. 
ANSWER, to take part in an academic disputation, 41, 7. 
•ANTANACLASIS (in Grammar) 59. 4. See Note. Defined by QafDtlfbn 

(Jnstit. Orat. ix. 3. $68) "ejusdem verbi contraria signincatto." Sir 

r. B. substituted in his authorized edd. the more correct term Anti* 

metathesis : he speaks metaphorically in Pseud. Epid. vii. 13, ]^ a48, 

1. 3, of " that mortal antanaclasis." 
ANTECEDENCIES, antecedents, previous cottduet, 191. 16. 
ANTHROPOPHAGI and Cannibals, man-eaters^Jo^. 
ANTICHRIST, 12. 19; the PhilosorwbwH Sroni uTUmNiTV, 73. 18; 

to be bom of the tribe of Dan, 50. 26. 
ANTICIPATE THE vices of age. to feel prematurely, 66. 12. 
ANTICIPATIVELY,/w///»/«r^/j/, 3. IS. 
ANTICKS, clo7vns, buffoons, 66. 14. 
*ANTIMETATHESIS (in Grammar), 59. 4. Defined by Ernest! {Lex. 

Technol. Grtec. Rhetor^ " Cum iiscJem verbis bis positls variam ^gnifi* 

cationem tribuimus " :--substituied by Sir T. B. f jr the less correct 

term Antanaclasis. 
ANTINOMIES, oppositions to the larvs of nature, yj. 26. 
AN TIPATER, his anniversary fever, 132. 27. (See Note.) 
ANTIPATHIES, 11. 10 : 68. 22: 91. 11 : 92. 1 : ic6. 13: 108. S: 114. 11. 
ANTIPERISTASIS. heightening by contrast. 1x4. 10. Bacon has(in h» 

Colours n/Cood and Evil, § 7) *'/^r antiperistasin, that is, environing 

by contraries ; which was pleasantly taken hold of by him that saiJ. 

that an honest man in these days mtist needs be more hone^ thnn in 



INDEX. 337 

ares heretofore, pro^ttr anUptrittatin^ tMCftUM th* aliiittiii|( of Mm hi 
uie midst of contraries must needs make the honesty stronger nad men 
compact in itself.'* 
ANTIPODES, tfu ptopU on ih* offtiit iitU ^ th« worlds 4^ 81 1 t9» 7: 

8x5. 25. : oppotUet, Z74. 13. 
ANTIPOISONS, nntidoUt^ 178. 8. 

ANTIQUATED Rksolutions, 176. 20 ; THBonns, 99%. 18. 
ANTONINUS (M. AukbliusX menttoaed as a phUosopher, acx. 14. 
ANTONIO, 428. 5 (see Note). 

ANTON lUS, the Triumvir, mentioned as a specimen of wickedneis, 178. 14. 
APOGEUM OF THEIR NATURKS, tfu utmost poiiU ^ dUUmct ffvm mrtk 

and earthly thingit 916. 17. 
APOLLINARIS Sidonius. See Sidoniuk. 
APOLLO. 139. 15 ; used for Poetical Gsm ivs, 14a. 8. 
APOTHEGME (more correctly Apophthen^m)^ a acnieadoiis saybg, 115. L 
APPAREL, to cover, 97. 12. 
APPARENCES. appearanctx, 188. 28. 
APPARITION, appearatue without reality, ti. 8 : 174. 4 : nppntkians cf 

departed persons, 6z. 13. 
APPERTINANCE. i6s 4. (See Appuiitbnancb.) 
APPETITES, abstract for concrete ; prbparbd AypBTiTBS, that is <aMta- 

phorically), men with a healthy taste or appetite, 113. 28. (See Mote 

on p. 8. 1. 99.) 
APPIAN WAY. Via Appia, one of the principal Ronaa coads, OMd frr a 

beaten path, ia8. 7. 
APPREHEND, to anticipate, coniem^io with /emr, 84. 8 : tot. 8, XI : 

196. 1 : to conceive, comprehend, beheve, ao. 22 : 83. 8: 117. 84 : 149. 18 : 

179. 3 : 197. 1 : 306. 25 : 307, pen. : y>8. 1. 
•APPREHENSIBLY, intoUiiiiMy. appropriately, su. aatep. 
APPREHENSION, Reason, 17. penult. ; comeopmm, tmuidenUim, 74. 

ult.: 1x6. 28: 140 7; 154. 80; 155. 8: 165. 14: ti). 80: ase. 16: 

231. 9. 17: 307 87. My passed APPaaaBKaiOH, m^/ortmr (poet) 

opinion, 5. 5. Gkossbr apprbhensioms, that M iwmi ^f grmser eeppre* 

hension, abstract for concrete : 8x. 18. (See Note oa pb 8, L •9.) 
APPROVE, more cooimooly, but less correctly, to e tppi wve^, is. 80 1 ^ 81 
•APPROVEABLE, comtaendabU, aox. 8. 
APPROXIMATE, to bring near^ 154, 80 ; §31. t» 
APPURTENANCE (Fr. Apparttnauce) 

ing to another. Written also 

(most correctly) Appertimence, 

LIKE, that iff they think they are mevor io bo sickt 69. 80. Riorai 

ARE an appi'Rt. OP LiFB, that i»,iheyaroofmo moo 4^flloreUaiA, 1491 88 : 

165. 4. Afpurtbnancbs, beloHifi/ust 48. 8 : 143, 8. 
ARABIA, manna was plentiful ia, 35. 10. 
ARABIANS (Heresy of the), 14. antep. (saeOtbboa't DoeUmo emdFmtt, 

ch. aS, voL ill p. 430. n. ed. xftGa.) 
ARARAT (MOUNTAIN'S op), 39. 80. 
ARCH, segment ^ a circle, azs. 18 (see AbkX 

ARCH-DISPOSER OP ALL THINGS, 3S7. 16. 

ARCHETYPAL Son, oa thb Light op God, att. 17. Mos^i mg to an 

archetype or pattern, origmal. 
ARCHIDCOCIS. a wor* e/TAUMXUm, %«. alt. (saa Noie^ : sfS. 8. 



', 154, xy ; §31. a* 

tenauco) someihbii^ aHortimni ortoUt^ 

io Apportomemut aad AppotHmemeo^ and 

r. MBN THINK HBALTX AN APPtnTT. OHTO 



328 iSDEX. 



\ 



AREOPAGY or ois KsAirrs, the great court, liie the 
AthenSy 217. 4. 

ARETHUSA. a river, ikcught tojlo^o under ike sea/rom Cnuot im 5'mB% 
14- 12. 

ARCfUE, to reasoti about, S3. S: to accnse, S5. 39: ta call im qweatStm^ 
84. penult. 

ARGUMENTATIONS, amtroverties, 98. 6. 

ARGUS HIS [hl'xdred] Eyes, 171. 25. 

ARIANS, theii hercs>', 16. penult. 

ARIES, the ram, a S:gn of the Zodiac, soO. 80. 

ARIOSTO, his Epitaph on himself, 141. ult. (Sec Note.) 

ARISTIDES, the Just, men.ioned as a speomen of Tutue, 178. 16u 

ARISTOTLE, meoticned, 95. 21 : 109. 27: 1x3. 13 : praised. 190. 16: soKS 
of his opinions, 21. 23 : 44. penult. : 57. 27 : 58. 26 : 78. 2tf : x»x p^Tnlt, t* 
138. 14: 152. 14: 297. 14: some defects and de6deiicies, a6. 1: 85. U: 1 

117. uIl : 123. 20: questi:n of his drath, 109. SI. (See ilm rumd, \ 

Epid. vii. 13 , : 

ARK, Noah's, 26. 10 : 28. 9 : 37. antep. : 39. 12. 58 : Hose? i.h thb Akk* 
30. 10 ; Ark of the Covenant, 187. 12. Ark of a circle^ used for A» 
circumference, 116. 8 (see ArchX 

ARM ADO, the Spanish Armada, 30. 24. 

ARMATURE of St. Paul, armour, 174. penult. 

.\RRIANUS, hu treatise on Hunting quoted, 138. 25. 

ARRIVING TO, arriving at, 31. 22. 

.ARROG.A.NCY, arrogance^ 28. 17. 

ARROWS [See Feather] . Bkoao Arrow, 129, 18 (See Note.) 

ARUSPEX, see Harusiex. 

AS. So AS, so that, 29. 7 : 104. 8, 13 ; as I Kxotv, sofaraslkm^m^ 37. 27. 

ASCENDANT (more nroperly -dent, from -dens), in Astrologyt the piari 0/ 
the ecliptic above tne horizon, 1x7. 18. 

ASCENDENS Consthllatum, 51. 22. (See Note.) 

ASCETICK Christians, 2x0. 4. 

.A.SIA, 87, 137, 194. 

ASPECT, disposition of mind, 99. 9 : 1x3. pen. : in Aftrolosy, the rtUUim 
situation of the planets, aoS. iA; Bsnevolous Aspects, 33. 14 ; Csun* 
TiAL Aspects, 207. 5 : Malignant Aspects, xx2. 18 : Lick AspsctSb 
Periods when the planets resume their original positumSt 14. 17. 

.VSPERITIES, roughnesses, 195. 4. 

ASPEROUS Way, rough, 147. 28 : i6x. 12. 

ASPHALTICK Lake, the Dead Sea^ x8o. 8 (see Note) : AsPHALTlCK 
Nature i.v that Lake, 35. 15. 

*ASPIRES,/M/fm/iiwM, 53. 14. 

ASQUINT, askant, xa 27 : 23. 12 (Dtgby uses the word in his Obtervatiotu 
on Rel. Med,, vol. iL p. 484, 1. 28. Bohn's ed.). 

ASPS, used by the Egyptians for destroying their malefactors, 300< 11. 

ASSASSINE (sub.), 69. 12 : (verb), 100. 4. 

ASSAYED, endeavoured. 

ASSl/K, a court qf justice ^ X71. 24: to call to assize, to try by tirict 
rules of laiv, 12a. antep. 

ASSUEFACTION, the being accustomed, aia 20. 

ASTERISK, Gr. u(rTcpto-«co(. a small star, x8i. 28 : amarkusedisttgnriiiHg ^ 
or printing to draw attention to a word or passage, 51. 81 1 1 73- 80 



INDEX. 339 

ASTRiEA, Goddess o/jtaiict; used for virtue^ 164. 8. 

ASTRAL Prediction, starry^ xgz. 8L 

ASTRAMPSYCHUS, <iuoUd, X40. 24. (His worlcoa Dreams pubHsfaed with 

Artemidorus, ed. RigalL, PariSy 1603.) 
ASTROLOGY, 207. 18: 66. 2: Judicial, 33. a 

AS TROLOGICALLY well-disposed, according ta ikeirhtr MU^ ^ %Ofi. Vfi* 
ASTRONOMIZE, to carry on astronomical studies^ axa 7. 
ASUNDER, TAKEN, considered separaUlyt 9a. S4. 
ATHEISM, can hardly exist. 35. 30. 
ATHEIST TO THE God ok tub Easth, that is, sm^ a nmtki^r ^ 

mammon or riches, laa 24. (But see Note ) 
ATHENS, 183. 18; 309. 13. 
ATLANTICK Ocean. X69. 80. 

ATLAS HIS Shoulders, Z15. ult (see Note). Mount Atlas, ijol 5. 
ATOMISTS, a PuritoKual sect in En^tand w Hu tUA mtufsTik em- 

turies, 87. 27. (Sec Note.) 
ATOMS, tAfles, yt, 2». 
ATROPOS, on* 0/ the Faiet that cuU ike ihrtad ef wum*s t^€ ; oaad for 

an executioner, xoa. 1 (compare zoz. penult.): 103. pemilt. 
ATTALUS, the last King ^ Pergammsi hie gmrden e/ ^oitmmt km*t^ 

209. 3. (See No:e.) 
ATI END, to wait, zia IS 1 i^ waii/er^ 175. antepw 
A'rrRITION (to suFFBit), war, i^ 6. 
ArrUS NAVIUS. [SeeAcnus.] 
AUDITORIES, lecture rooms, 58. 29. 
AUC;UST1NE, quoted, 59. *• 
AUSTERE Conversation, severe, et/eeialfy (m appian fipom iha C0Blasl| 

agaiput ceremonials, o. 28. 
AUSTRIA, net suitable for the cholical, 1S9. i& 
AUTHENTICK, coming wiik auikority, euOkmHimiig^: m r EWPM TiU 

TioN, 4T. 9: Philosophy, sia S: such am autmbmtick xuid or 

falsehood that with AtrrHoamr bbuss oua goob MAJin, 99. 19l 

(Sec Abp. Trench's Select Glesseuy, &&) 
AUTJMATOUS part or uamkino^ merely mieefimg mttddmeei tmtmd 

only by some mechanical im^uhe, 175. 18. 
AUVERGNE (Bishop okX vix. Apolukaris Sidomius, iSj. 10. 
AVARICE, not so mudi a vice as a mtdnasSi lao. 11. 
AVK-MARY BELL, xa 10. (See NoteX 

A V ERSE FROM, more commonly, but less cocrectlsr, eanrm ^98. 16 ; lit* t* 
AWAKED, awakened I Awakbo Judgmbnt, zx6w 80: AVAIOKD SoVLt* 

117. penult. Comp. weJted senees, xx6. SO. 
AWAY (to) with, to endure, 65. 10 (Isaiah L X3: a Htny VtmVud^ 
AXIOM, a self-evident Proposition, afi. 6 : «a M : asa. 0. 
AXIS, (stand upon tkatJ X65. 28. <Se« Nota.X 
AZOTUS (or Asuood) ih Palestine, 54. aat^ 

BABEL (Tower oi-X 40: CoNnnuoN or, m8. 

BABYLON (Whore op), applied totha RaaMa Qidiofie Chneh, as. Sl^ 
BACKBITE, to censure a mem beUnd htt back, ifa. U: 168. Stf. 
BACK-PARTS OR LOWER siDft OT DiviittTV» as- Ub ^ aBosisii to Ex 

XXX ilL 33. 
BACKWARD raosi OtAULsaotMBk s/Snp, mmj^iUimg ip ^UANfv, 15 10 1 



330 INDEX. 

To LIVE BACKWAKD, x^. 29 ; an ezpresston evidently boROvvcd fim 
Seneca {,Eput. 123. fio). "qui (ut ita dicam.) retrg vivunft," w^^ett 
the words correspond (apparendy) with "contra natunun viwi/* 
f§7 — 9. Sir T. B. means perhaps to live tkt vrromgway, am tmmmimiiM 
it/le, a living death. 

BAIT After (verb), to try to catck{f), 214. 28. 

BAITS OP Superstition, ifuentives to, lo. 26. 

^\}AZE.T iBdyez{d)i:i the-ghate, 196. 14: referring to the irmm e»giHk 
which he is said to have been c >niined by Timour (or Tamoime) after 
the battle of Angrora, a.d. 1403. (See Gibbon, ch. 6$, roL vliL p. 56^ 
&c., ed. 1862, with Vcn Hammer's explanation o£ the story.) 

BALANCE (in) with, in accordance with, 02. 6. 

ISALDWYN I., King op Jerusalem, mentioned by TawH 48- It* Btt ii 
s£ud to have sold to the Venetians, when in want of money, ** per- 
multas sanctorum reLquias." (Fulgosus, De Dictis FactitgueM^tm^rmi., 
lib. ii. c. 6.) 

HALSOME (Radical), 68. 4., a Paracelsian term designating a aup f ^ Mj 
animal fluid intimately connected with life and longeritVp and th ci e fiw 
somewhat akin to the Elixir vita. Hence it was said that " .INiiiialM. 

?|ui poss6dait ce grand secret, ne serait certainement pas mort aosil jenaa 
(V. at the age of 48?], " s'il n'edt 6u£ empoisona^ par set rnnfrta" 
Sprengel, Hist, de la Mid,^ tome iii. p. 364. See also pp. 3XS» 3aB» ^44* 
366, 380. [Compare Vital Sulphur.] Balsomes, 1x4. IS. 

BAN N VANS op India, 135. antep. " Tribu des Indiens qui tioit k dnw> 

iteie rang entre les quatre qui partagent cette nation, et qdl ••-^* 

particuli^rement au ndgoce." (D'Herbclot, Bibl. Orient^ 

BAR. (the i^Kf^T.) the judgtnent-teat 0/ God^ 173. 20. 

BARBARICK (Gkkp-ic and) systems, 207. 20. 

*BASILISCO, basilisk, n'.t the fabulous animal, but a spedei of < 

on. 5. The Latin TransL has archibalista. Bacon (quoted in Jolmsoa's 
Diet.) mentions "cannons and basilisks ,*" and Lady Percv, in ^th- 
speare (i Henry IV. ii. 3) speaks '* ot basilisks, of cannon, cuhramii'* 

BASTARD Piece op Fortitude, j/wr/Vw*, 44. 30. 

MaTpaxo/Ltvo/ioxta, Battle 0/ the Frogs and Mice (Homer), tued for em 
absurdly petty quarrel, 98. 25. 

•BEARD {^erb neutX to have a beard, 135. 4. 

BEASl'IAL (besttal) Transpormation, ntetamor/hosis imU a Anut, 

21^. 11. (Comp. BRUTAL metempsychosis, 215. 17.) 

BEATI FICAL Vision, the sight of heavenly gloty, 217. 26. 

tiKATITUDE, blessedness, 213. 2 ; Beatitudfs. reputed blessings, 143. 27. 
lEf^LAM. ^Bethlehem,) the chief hospital for lunatics in London, 14a. 20. 
l^EDWARD (to), t07vard bed, 119. 35. Used by Shakspeare. C^H^. L 6. 

and by Milton. Par. Lost, iv. 352. 
BEGOERLY conquest, /r//y, 98. uli. 
BKGGKRS nusH, 196. VA. A noted rendezvous for beggars. (See Halfi« 

well's Diet. 0/ Archaic Ik'ords ; Brewer's Diet, of Phrase if* Fable,) 
• ''E HOLDING UNTO, beholden to, indebted to, 70. » : some of the editoni 
have changed the word int j beholden, but beholding is used by Sir T. B. 
"*seud. Kpid. i. 6. vol. i. p. 44, I. x ; by Digby in his Obsero. 0m ReL 
Med. vol. ii. p. 484, 1. 25. cd. Bohn ; and by several other writers. 
'"'NG, //>, existence, 221. 12 ; 307. 30. 

YEF^^ M-^-^ for believers, abstract for concrete (see Note on p. 8. 1. eq) 






INDEX. 3^ 

Jt7DICIOUS BRLIBF8, ffS. 14 ; Ib the SIBff. A L008S OS nSJUDSCATB 
BELIKT. 36. 25 ; A DISCBBBT BiCLIBr, 36. 38. 

BELIES oux GOOD names, calummate»t 99. 20. 

B£LISARIUS AT Bbgobm Bush. tg6. 18 : refonng to tte stanf of kb 

being deprived of hix eyes and reduced to beg|^ury, whidi* huvwvsf* 

rests on no good foundation. (See P»t$$d* Epid, vu. 17 ( GiMoii^ ok 4^ 

vol. V. p. 346, ed. i86a.) 
B£LL» 15. pen., evidently means m fimtrml bell, tolled t^fter kii , fiHtm^ t 

deaths and is therefore not the same as the *' Psasiiic beU " msl io Bsd 

in the similar passage below, 105. 14. (See Passing bbu) Kilhsr a 

funeral bell ottL^stinr bell, 137, 8. 
•BENEFICENCY, henificence, 149. nit.: st9. ft. 
BENEPLACIT or God, good pioaturt, 80. 87. Bmt^iaeiimm Is iissd as 

a subst in the Vulgate for the tnwslation 6t ii»irfi EmUm* hSL ^ (6); 

E/k.l^' Sir M. Hale speaks of the ''Diwis bemg^mdhm *' 

true Origination of ManJlnnd, i. 3. p. 79.) 
RENEVOLOUS As^r^cm, bon*roleni,/a9oufukk, 53. 14. 
BESIDE, outside, deviating from, 17. 18 




oboi-RATUR u. 100. uii. : iQo. i. laee v^oo: 

BETHINKS Him, fontidert kimMolf, 63. 11. 

Bi^THLEM Gabok, PKnce of Tranmrlvamn, sao. ft (See Note.) . . 

BEITERMENTS. improvements, 315. S. Bonynn bsss the woid. fai im 
PUgrines Progress (Christiaa to GoodvUO. in the sense of miwemiago, 
superiority^ •« lliere is no iettermeni betwixt him and m y sdf ." 

BEVIS, 37. 15, the famous eiant-kiUer, whose elBgy gnards oos sUs of • 
Rate at Southampton. (See in AU the YeetrRomsd, iH^i^ O. 4/99, Jk^p 
a notice of ** The old and right memormble Rowsnrs of Sir IMvb of 
Hampton and the fair Josayn.^' 

BEZO LAS MANOS [S(paa.f, / ik^ kmstds fyiM 6m courtier Umss the 
sovereign's hand on receivmg a favoor)^ 3a 6. The abbrevialion B.L.M . 
is used as a complimentary conchiiion lo letton in SpaiBi Goaip> Sir 
K. Digby's letter, p. 036, 1. xe. ^ ^ 

BIAS of Priene, one 06 the seven wise smb of Oneoe, 176^ ». Tm test 
alludes to the storv told of him bv Valerina lleTJmMS (vu. s). that. when. 




m a time of pobfic alarm, his neighbonr 

valuable property, and he was asked wli 

replied that he carried his goods with him i— ii«vm«« «■■•«• »«-.|v— 

non hometis." The same story is told hf Seneca (EpiU, ^ f 1ft. 

iii. p. ao. ed. Tanchn.)cf Sdlpon. .... - . 

BITUMEN, 35. ft; Bituminous natuu in tkat LAicB(<ftr AHMt.S:iilX 

35. 15. 
niVIOUS Thborbms. sPecnlaiiontUmdingdUkreuimeift, S03. tU 



BLAST (dbfinitivb) of His Will. exWotsiMHtiuMm (?X »• ^ 

HOCCACE, BoccACio, the author of the «* Docameroa," XS3. Sftl 

K( )ISTEROUS Objections, vekensomi, htrMemt^ 34, SS. 

BORE THY KAK u.vTO ITS ssaviTVDB, U boctsm iiM mvmmi ^ ssvr; 

149. 4 : 165. 12, in allunon to Exod, ad. & 
BORROWED UNDnoTANDiNoa, mimU fsdl ^ kttv wf d Ott^gkis, 

BOTll' BBCOMB TWO S «mI AkSHW llM^ 104. 1ft. 



352 lyDEX. 

LCnrrOyi, a ihip, a. » : « lallofyam er vecrtUd, €3. 7. (See X<i«e.> No 

i^*TTr.ic. no limits like a b -:t>r:;k** pit- ij5. 1. 
•BOUf FAGL (^r/uAcly from ccujfeer, iv/laticm, 134. 1. 
kO'A' t,LLt,h^, wiihout b<nsxlx, "uritk^ut compauun, 14^ 17: 164. 
I; AVrX-S op Pitv, ^4- li 

lil'AVACHh fFreiKa>, ^//r. ruaggerer, 55. SO. 
iJPAVKkV, ^rtft'tfd^, ly^. \i. 

hPAZKN-BPOW-:!* i.-.i'^viriEr, ^os^x-^^irA/, skamel^xs, xZy 80l 
JiKAZILIA, Zfr«3/7, liz. 4. 
liROAO AhTOv.-, 129, 1%. (3*e Xcte.) 

hl<hf )l)VA) ox THK V.'ATKFS, AND HATCHED THE WOBLD, 5a. 14L 

l^i'^^AV.VK ^:-:ir T. fc.), rcfereucc to himseir, 4. 8, 14, &c., 66^ io3k 115, 
ii.^L'JAf^ iirrE'<(i'-.V':Ko-is a change into the dis^otiiiem kf » brtit^^ 

215. 17. (^JOtikp. bf ASTIAL /nuUp^S^mra/iMr, 213. 11.) 
V '/C HAN, K A Ki- OF, 1 5 >. ( '^K N '-tt.) 
LL'CKI.P^k (:o cap:-/-: he). /<> <i:r/ as armeur-iearer^ 37. 18. The \aaaxk. 

'1 ran J. has cfrta'e, but the word; would rather seem to be equivalent so 

not fit to hoid a candU to ; and the pasra^e means, s/ wiUbe kamd ta 

Jltid any story lialf so marz\'ihtis at tfiat 0/ Samson. 
I{T;FIi/r, to strike with the heuid, mi^aiitm, io5, 1S». 



bL'LK. greatnezs^ poivery 44. 9.^^ 



SCO. 1. (Sec Note.) 
I{';N'0LER ri'LAYiNO thr), doing the work clumnly, 65. 3. 
li t; S H KS. 95. 5. (See Note.) 
bL'r. except, 31. 'ifi : 141, 9 : <m»^, 44. 5, G : 58, 5: ko mobe SVT. j«# «v<mr 

Ma«. 51. \*'t. 
V.\'7//AS<f THY pKAiSfLS, sinking thy praises (like a, hte), 84. aotcp^ 
i;\'£-K.NL>v, secondary motive:, 150. ult ; z66. lb. 



CACUS'S Oxen, 7^5. 0. Alluding to the story of this fiunons robber ( 
irii; hackvjards int j hiH cave the stolen oxen (Viigil, ^n* vui. aogDi 

TADAVKR, corpse, 211. 1. (See Fleshlkss.) 

(JAIMVP^KOL'S Rklh^les, belonging to a dead hody,€/z. 1. 

C/KSAK, Ji.'ijus, 45, 2: 69. 26 ; used fortf ntmsier or coM^Mwr, 154. 4: 
JO2. i.'J ; for an emperor, 124. 3 : 225. 27. 

C/KSARKAN Nativity, A/r/A by t/ie Casarean opertUioM, x^u 9. 
I'KiMiTY, 303. 2«J. (See Pkimity.) 

fli^'.SARIAN CoNf^i'RST, a^ rapid as Cx^as^s " Vcn:, vldi,vld," ai> li 



here uacd fxnig- 



(.'AIN, «y>. ."i: notthk first MrKTHKRHK. 102. .**.. 
LArriKF, tnean -spirited {sec Trench's Select Glossary), 

gardly, 97. 19. 
CArAlJRIA. Manna in, 35. 17. 
C.\I.(!IMKI) OK uuknt unto fowdbr, 79. 20. 
(ArcULATE Thyself, examine thyself, toj. 2. 
< 'ALI>A, or Caliua (so. aqua), warm water, 186. 11. 
(JALF <>F THE lfx;s, 134. 20. 
IJALUMNIATK. 3y>. 7 ; Calumniators, 171. 28. 
'|ANA, Miracle in, 47. 2. 
'^NCER, a Fign of tlie ZocUac, the summer solstice (Noriktm}, 5s. 28: 

JaR. 11. S''c Pseud. J-'pid. vi. 10. p. 184. ed IJohri. 
'''^i^li\<0\j^ QOinyiotioHSi, gttawt'Mg anxieties, 317. 18 



INDEX. 333 

C\NDLE (Makriagbs madb by thb). x4x. 19 ; p«rluti>t meaniiig mmmMm 

or /tap-hazard marria^eSt as A uctions by the Canah* (See Not*.) 
CAN ICl/lAR Days, (Camculares dies,) th* dof day, days «f |nM liMC. 

66. 11. (See Pseud. Epid. iv. 13), here used metaphoricdlf.ftt tht 

time of early manhr>od. 
CANKER, n wcmi that preys on fmits, A*c,, tanhtr^Mrm (lltlli^ ); 

Original cankbr, 1x4. 27: Cankbks or itsPUTATioK* 171. alt. 
CANNIBALS and Anthropophagi, mmft'saiert, 60. 2i. 
CANONIZE, admitted into the cateOo/cne ttf *h4 SeunU h ^^ Olisrtk 

of Romey 45. 24. 
CANOPUS (as far as) from thb head op Nilus, 309. 16. 
CANTONS, comers of land; in Heraldry, earners of n MM, a6. A. 
CAPACriY (heads op), vten 0/ ability, 109. 14. 
'CAPELLA, a star <if the /irst tmncnttmU w tkt Nartkefn Htm$iflkifw. 

223 7. 

CAPITAL, rather a favourite word with Sir T. B in th« mom oT^aUe^ 
moxt importttni; knd op LtviNC. 394. 82 : HBRBdV. 90. 9{ MAmui, 

186. Ult : SUFPBRINGS, X97. SI; TRUTHS, X87 18; CAP* tXTTBRS, 

303- 28. 
CAPITOLS. 175. 1. metaph. in allusion to the Capitol »t Rome 
CAPITULATION, covenant, 192. 4. 
CAPRICORN, a siga of the &diac. ih» wMer sobHee {Samiktf^ X53. 

antep. : 168. 18 (see Note): »8. U. See PsemL Bp4d.^ vL 10 
CARDAN (sen Pseud. E^id. L 8. VS), quoted and referred tOi. xn. 4: 134. 

15 : 1^8. 13 (see Note) ; 14a 5 : x8a 8<9ee Note) : xSf- pea. |iw Neit> 
CARICATURA (Ital.). an exasperated re^reseniaiim. CasiCATUKA 

DRAUGHTS. X34, 87 (see Note) : Caricat. KBPirssBMTATlcms, n% tL 
CARNALITY (Act of), sexual intercouru, 5a 20. 
CARNIFIED. made/fesh. 60. 21. 

CAR RACK, a larg^e merchant-skip {ci[/ppomA. to a eeckhMU% 164. S8u 
CARRY (iHRiR PBNs) PARTHBK. nM^phor fr.^m ximaery. 99* 8. 
CASE, (m THIS.) condition, kittd ^f sicintts, 130. uk. 
CAST oi-R SEco.vDiNB./<rau/4^63. uh. (Sm SbcoiuDIIIK.) iNCAtnifO 

ACCOUNT, in addingnpnusMoers^ 93. ft. 



CATARRH (•«»4ixMc> a new disease in Greece in Plato's timt. im It. 
CATAS TROPHE or this grbat pixck, ooaittanajr the kfe of the whole 

human race to 4 dramat'c /i«r«. of wh ch toe Diqr of Jndgtitnt wiU bo 

the (atastrophe and clofunj; scene, 74- 7. 
CATHOLICON. universeU medicime. peMmeeett xt%. M. 
CAT). THE Younger, lent out liisw«fe, 148. i7 : i6o. 18 ^wo Note): Us 

death, 69. 1 3 : 179. 88 : soa 8. 
CAUSE, there iff but one first, s5. 11 : God is the tnw attd talUHblo emmt 

cf all, 33. 27 : f lur second ctsuaes^ «5. 11 (see Note) : the visible faaads ol 

God. 3v ult. : final catue, ss. 15: neatest (or pconnfate) easan% 3> 9dL 
CAUTELOUS Chastity, ike mere result ef temtim, 146. S9L 
CAVI L (z/ux-X to cavil eti, U call im fueetiem, 097. T. MilteQ Gb JohMor) 



has. " to cav'J the condi^as.'* (Petr. Lett* X. 799) 
CEASED (AkpX have ceased^ 4& 18. Sm Lowtk^O AtglUk 

(1772.) Pi 8?. 
CEKES'S Tabls, his alleff-nrical pktore of hmMn Ife. eaDed WM, or 

Tabula (fonnorly a popwar iAool bO'alO^ r s fcu ed t% 147. SA t i6x. t. 
CENOTAPH, empty Umbim mtmerkd^mm bmrUd Amker^ A 88. 



/ 



334 INDEX. 

CENSOR'S Book, 177. 28. (Sec Note.) 

CENSURERS,y^K//-/f/«iiw, 192. 23: 217. 2. 

CENTAURS, used for the passions (alluding to the ccmtest of the Cenlann 

and Lapithae), 162. 20. 
CENTOES, patched garments, 122, 8 (used metaphorically, Pteil to Cm 

Burial f p. 5, I. 12, ed. Bohn). 
CENTRAL AND Vital Interiors, x88. 24 ; True and Cbmtsal 

Natures, x88. 19, opposed to supei^cial and apparent; 

Fire, fire supposed to exist in the centre of the Earthy z8x. 88. 
GENTRY (Keep), to keep sentry or watch^ 119. 12. 
CETACEOUS Fishes, strictly speaking, a misnomer, 138. 28. The 

correct expression, cetaceous animals, is found in voL iv. p. 37a, ecL 

Wilkin. 
CHALLENGE, to claim as one's due, 15. 10 : 90, 11, 15. 
C HAM PI AN, champaign or open country , 205. 11. 
CHANGELING, n child 'Changed by fairies* thefts S© 14. 
CHAOS, undeveloped state, 29. 10, 17: 63. 1«: 175. ult.: 189. 21 : MtUker 

0/ Night in the mythological genealogy of the Greeks, X3X. 82. 
CHARACTER, stamp, mark, 95. 14. Short characters, rndSmfsm' 

tions, 22 12 : 175. 24. 
CHARITY. 91. 1. &c. 

CHARLES II., of England, highly praised, io8. pen. 
CHARLES v., Emperor, coincidences en his birthday, 13a, 21. 
CHARNEL-HOUSE, repository for dead bodies, 61. 2L 
CHARON, the ferryman of the dead, 164 8. 
CHARYBDIS, the whirlpool, used for a great danger, 309, •. 
CHEAP-SIDE, formerly a herb-market in Lottdoti^ 109 14. 
CHESS (to play at), 35. 23. 
CHILIAST. aMillenariofi, 15, 14. (See Note.) 
CHIMiERA, u«ved for a wild fancy, 123 23. 
CniKOUKiiCY, fortune-telUng by looking at the hand, 95. 28 
CHIRON, ihe Cenuur, fialfman, half horse, 86. 25. 
*CHOLICAL persons, (x«Xi*4c,) bilious, 129. 2fl. 
C!HORAGIUM of the Stars, their dance, i.e. revolutions^ 215. pen. 
CHOROGRAPHY of Provinces, the descripiion of regions and coamttie*^ 

(comp. Topography), 108. 31 ; foundin vJ. iii. p. 437, 1. 3, ed. Bahn 
CHRISTS Rf/iister, vir., of baptized persons, 71. 6: all Salvation 

THROUGH CHRIST, 84. 7 : 85. 8. 
CHRISTALLIZED. crystallized, 80. 11. 
CHRISTEN, to name, denominate, 33. 25. 
CHRISTIAN, Christianity, 7, 8, 9, 10, 36, 43, 44, 62. 
tllRISTIANIZE, to make Christian, 221. 23: to be CHRISTIAMIZXD 

UNTO piETiFJ?, to be led ly Christianity to acts and feelings of piety ^ 

198. 7 (See ADMONISHED, punished, railed ) 
CHYMICKS, chemists, 80. 10. 
CICERO, quoted. 6g. 24 : 114. uh. ; 187. 2: referred to, 42. 13: 67 17. 

i(;o. 10: 226. 8 ; the worst cf poets, 112. 11 , hence Ciceronian Port's. 

used for inferior Poets, 142. 3. 
('IRCENSKS. the games in the Roman Circus, here especially tko horsf 

races, 174 22. 
TRCLE of (to takh a full), to inspect til rounds thoroughly. ^^. |4 ; 

My ci!;clb, iiG. G ; Circle of reason, 215, 2L 



INDEX. 335 

CIRCULATION in afflictions, rtpe^tUd rthmut 197 IS. 

CI RCUMCISE (to) thrik hbakts, 145. 1. 

CIRCUMFERENCC (Thinb own microcosmical), thg Umiia ^ m 
microcosm^ or little worlds ^ thine own body, 007. 4 ; TMB Misssv or 
ciRcuMFERBNCB, 8x. 22, mcaos perhaps the ttUury e/ {jp^hg hijfmdi 
the limits of his own body \ thinb own circumfBRBMCB, 815* Ifll* 

CIRCUMSCRIBE, to limit, 108. 14 : xi6. 8. 

CIRCUMSCRIPTIONS, limitaiiom, 143. ult.: z86. 11. 

CIRCUMSPECTLY. cautioMtly^ waU/^y, 147. 1 : x6i. 1 : 188. 1& 

CIRCUMSTANTIAL, accidental, noteuentiml 3a. S6: 187. SO. 

CIRCUMSTANTIALLY, ib'a/^''»<^»»/^>raM«cMMC»r. s6z. 7. 

CIRCUMVENTING (that) Spirit, ths Devil, the deceiver^ vn, 7. 

CIVILITY, state 0/ civil society, s6. 28 : poUieneu, ret^i, o. 8L 

CLARITY, brilliancy, 139. 22 (used in Peemd. E^ bk. z. cfa. L opu 7, si). 

CLASSICAL Rules, rules 0/ the fint clou ^ remh, x6& 80. 

CLAUDIAN quoted, 74. 

CLAWING Suggestions or Fancy, ticUSfu^, JUtierittg, 174. & '*A 
clawback is an old word for a flatterer. Jewel calls soma wriMts for 
popery ** the Pope's clawbachs,** (Note in D.) 

CLIMACTER. «x«Ma«r4/i. a dat^roHS point in m fnnn*9 Hfk^ when hit 
powers begin to decay, 48, 2a See Pseud, EM, bk. iv. ch. za : " Of IIm 

freat Climacterical Year,that is, sixty^three. 
M ACTERICALLY Old, probablv tsx^y-thretfean Od, ijd 14 

CLIMATE, 92. 8 : CLIMB, du>M. 7 12 : 8. 8: ex. 2 : 108. antep. Tha 
were spaces measured on the earth's surface, and used for the si 
pose as degrees of latitude at the present time. As the zi|^oiis thus 
out dlflfered from each other in temperature, &c., the oomwea 
the words arose, vis. the prevailing constitution of the atmor 

CLOSER faces, covered, concealed, 191. 22; CbOSBB Vicai» M7* 

CLOUDY delivery, obscure speech, 8x8* 8. 

COACTION. comj^lsion, ai8. 18. 

C' )AGULATO (in) opposed to in solkU, 194. fi« 

COCICI30AT, a small boat, opposed to a emrrmch, 164. 25. 

CODRUS, the last King of Athens, **propatriAnon tinudttSBSori/ 69. 10. 

CCEMETKRIES, C,^4Mwi^ cemeterut, 6t. 21. 

C OETANEOUS unto, ^ the sasnt age with atuiher, 808, 20. (Used also 
in Pseud. Epid. vii. 3, vol iL P. 8x8, L antep., ed. Boon.) 

*CO EXISTIMATION, community ^ thouihi, X43. 20. 

c: >FFI>f ED. enclosed in a cojSUn, 006. 86. 

COGNISANCE of thy Family, be^f, x8x. 0. 

COGNITION, knowledge, 314. 28: 307. 88; «oa 21. 

COINCIDENCE (unexpectbdX 131. 28. 

(OLDEST HKTVRKS. calmest, not overhemied with Meml^xox U. 

COUCK,gripes, belly-ache, 85. 10. 

COLLOQUY with God. /n^vr so caBed, 1x9. 4. 

COLONY op God. the soul so called, 8x. 0. Colonibs or Hbaybm, its- 
habitants ^ Heaven, colonists /rvm ettrth, 9a6» 18. 

C OLOSSUS (plur ). 36. 21 : the statue mi Rhodes, axx. 28. 

COMBUSTiE HoR>E, 71. 2. (See Note.) 

COMBUSTION, burning, 4a. 14. 

CO M E SHORT or, to be of lest worth, 03. flL 

COMMENSURATION, meatufwmmi, 177. 14. 




^-0 IXDEX. 



V w' 



C^jhi^'lr.7\CZ. rnfireitertf, 1:4. 24. 

COMML^h-KAlE. /i;/«/r. 54 5^: i*5 >5: 1-4 antep. 

<,OMMIShKATOK.S. m^ir -oAofiiy. vXi. 13. 

COMMODITIES, adxaiiiaget, A,:t. 2r 

COMMODUS, ih* k',maa liaT*r,r. 1:7 !«• 

(J-JMM'^N'-WiLAL, amimifinvealtk. 41. i;2 : c o m mun Uj, camtmomckmrBeie*^ 

i"^. -2. 
C0MM','N-\V;1ALTH, sinte, p<r<€rnment^ nvt e^pectalSr « r^'pmiitCp 31. 

2-> : 122. fe, 10: z:>4, :i.etap.L:^/rjcsL^y, 34. Iv : t.ominmm^, amnmffm 

'.t'uirnctrr, 154- 1^ 
OMMU'ii'jy or ^i-i, /rrftt^ncr, prevalmcf. xoo. 20. QMUfrsarr or 

W'trY.fC'^Ktntonckartuier. 154. IB: xrc. 22. 
<"OMML"IA'I ION, mutual exchange, tubsiitutioH.vn. 17. 
C jMM L"I ATIVE, relating to exchtnge. Commutative Jurricx (iso. 1)l 

C/j povt-i Vj Diziributive^ supp.vt* an exc'iange of things pr.6talife f.r 

sui e^i'Jivakr.t, ar.d is said t'^ c.nrlst in &ri:!iiiietical propocCoo. (See 

I>»:«TJ'i}tv7!v:;, ar;d the qti'.tat:'.n.> in Richardson's Did.) 
COMM C.'TATl Vr^LY, /« accordance u.'i£/t commutative jusiUt, rt% 21 
COMPAOi-. iLat. c.-Tipas* ). structure, ill. 2. 
C J.MFA-S, to walk rour.d about, cZ. 10. 
COMFArJS, Ifmit:, 2':; 3. v:Ii. ; OF the keck, circumference^ 134, 20; OF 

VKAF' . exti'nt. numler, 222-7 
COMPhlXATION, mode of address, ZZ. SI. 
COMPi-.-N'DIL'M, epitome, summary, 27- ^« Co3I«Ni;ll'MOF THC SIXTH 

DAY. Wrt« Vi callt'i. 2o. ?Jl. 
C'iMPKN'SATE, to make up for, 230. 21. 
C'>MI'LACi:NCY,r/7////>/rt«<i»r.'. 173 iG. 
LOMFLKMKNT, completeness, O3. 32; //>«/ tvA/rA completes wkmt is 

deficient, 77. 10 : tj. 7. C iM?Ln-,:ESTS, appendages, 134. d. 
COMI'LKMENTAL. tucessary only, not essential, 32. 24. 
(J jMPI^EXIOX, colojtr, 1^5. 14; temperament, 224- 7. 
COMPLKXIONAL Incli.vation>, dependtng on tetnperameHt^ 154. 8. 

(Used also in Pseud. Plpui. vi. 12.. v. 1. ii. p. v^, IL 11, 15, cd. Boko.) 
COMPLEXIONAIJA , by temperatnent, 17 2. (U«ed also in vol u. p. •7a. 

I. i3, and v'.l. iii. p. 39, I. y .) 
COMPLEXION ED fok himii.ity, disposed by temperament, xoi. 27. 
COMPOSER (the First), The Creator ^ with equivocal re f erence to ^m- 

posing tjf inui-ic, 111, bO, 
COM V >SITK>N (co.MK to), //» f/w/^ /^ agreement, 92. 19. 
COMPOSITION, fusion, yi. 17. aad in the next line, composbb, ertmied-^ 

e'lulvocal use of the words. 
COMPOSURE. <r'W//«7i/V/V;«, io3. 22. 

COMPREHEND, to fathom, 20. lU: 23. 12; to include, 116. 8. 
COMPUNC'I ION AM) ^HAMK. contrition^ 284. 3. 
COMPU'JATION, reckoning, calculation, 63. M\ 2a3. S. 
COMPUTE (suVs.), computation, 73. 10: ibB, 27: 202. 18. Usedabo in 

Pseud. P.pid. vi. I, p. 107, 1. 24 : lorj 4, cJ. Bohn. (Comp. Refutb.) 
COMPUTED, reckoned, counted, 177. 13. 
IJijNCEI'J', toitnagine, 35. 2: 8r. 18: 109. 9. 
Conceit, and C'>Nci-.n>-, a fuvounte word with SirT. B. in the feensecf 

conception, idea, 15. 6: 17. 12: 35. 5: 40. 30: 50. 28: 63. 2S: 64. 83: 

8a. 2D: 94. 10: 96 31: xio. 10: X17. G, 7, 9. (T»-is coxcbit and 



INDEX, 3)2 

COUNTERFEIT SUBSISTING, 65. 10, s= imoginedt txtttiHg onty in coti^ * 

ceptiony. pride ^ io8. 18: xio. 8: jtsts, 1x7. 25. 
CONCEIVED, supposed. 133. 13 : conceived op Cain, conceivid^ 9>. 6. 
CONCEPTIONS, conceits, opinions, 4. 23 : 5. 2 : X17. 16 : 174. 2: 337. 8. 
LONCERli, particular, 130, 1. 
CONCERNED relations, interested, 14a. 21. 
C(:)NCLUDE, to infer, 40. 31 ; 99. 20 ; to end, 123. 15. 
CONCLUSIONS (practised), xao. VI , practical decisions, with equivocal 

reference to logical inference. 
CONCOMITANCES, concomitants, accompanitnenU, x6i. 6. 
CONCORDANCE, agreement, 49. 11. 

CONCOURSE OF G.>D, concurrence, coHtperatioH, 33. 27: 37. 20: X15. 15. 
CONCUPISCENCES, lusts, X74. 19. 

CONDEMNABLE fantasm, unfavourabU ^gnostic tign, X40. 0. 
CONDESCEND to, to stoop to, 43. 28. 
CONFESS (shall) their ashes, '4a. 10, perhaps shall sh^w by HUiroMhe* 

that they have been consumea. 
CONFIGURATIONS of the star*. 808. 27, ''face of the horoncope, 

according to the aspects of the pkuiets towards each other at any 

time." 
CONFINE, to limit ourselves, 143. 30. 
CONFINIUM (Lat.), border-ground, ax6. 18. 
CONFIRMABLE, capable of being cot^fimud, 73 10. 11. 
CONFORMANT, conformabU, 58. 0. 
CONFORMATI.jN (figure and). 136. 4. 
CONFORMITY (the highest), resemblance, aoa. 24. 
CONGRESS, conflict, ajS. 1. (See Nole.) 
CONJOIN, to unite, 35. 28: 33. 22: sx. 11. 
CONJUNCTION, cartial union, 50. 27: 58. uh.: [39. 14): xxa penult. 

Conjunctions of the stars, ao8. 26, '* the congress of two planets 

in the same degree of the Zodiac, where they are nipposed to have 

great power and influence'* : Fatal Conjunctions, sxa. 18. 
Cv)NJUNCTURES of ages past, critical times, 145. 19. 
CONNIVE at. to wink at, overlook, 46. 11. 
CONSCIENCE CAN see without light, 173. 10: aiy. «. 
CONSEQUENCE, logical conclusion, ^. 82: By Consbqubncs, zts. SO: 

Upon Consequence, x6. 25 : 5a 4 : 78. 15 : Consbqubmcxs or ViktuiC. 

t/te results, 150. 25: 166. 11. 
CONSERVATION, //»wn/a//«», 46, 7. 
CONSIDERATIONS, used for considemt, abstract for concrete ; wiser 

considerations, 93. 22. (See Note on p. 8, L 29.) 
CONSIDERATORS, considerers, x8a 2a 
Od^Sl^lyto stand steady, xo. 28: to agree with, 59. 6: 173. S6 
CONSISTENT AND sEfTLBD Facbs, unchottgiHg, aud in karmoHywiih 

our character, 139. 7. 
CONSONANT, in accordance with, xx. 18 : 15. 27 ; 1x3. 16u 
CONSORT WITH, to keep company with, K^x, 10: 113.0. 
CONSORTION, companionship, 143. 28 : ao8. 26. 80 : 309. IS. 
CONSORTS, companions, xa 19. 

CONSTANCE (Council opX condemned John Hms, 45. 19. 
OONSTANTINE. wearing on his bridk the nails of the Cnat, 48. 7. 
CONSTANTINOPLE. 89. 15. 

Z 



33? INDEX, 

COI^STELLATED unto all Climates, horn under a consiellaium that 
enables vie to adapt myself to all countries^ 92. 8. 

CONSTITUTION, iemperametit, nature, 91. 9: xia. 7 : 323. 4. 

CONSUMABLE, capable of being consumed, 79. 25. 

CONSUMPTION, 131. 7: Consumptive, phthisical, 130. 80: Consump- 
tive ROOTS, 14X. 2. 

CONTACTION, contact, 197. 18. (See Pseud. Epid, iii. 7, p. 254, I. ax, 
ed. Bohn.) 

CONTAGION, 224. 7, used figuratively for the infection of bad example i^i^ 

Cv)NTAIN MY PRAYERS, to restrain, withhold, 15. 30, 

CONTEMNER, despiser, 191. 3 : 192. 22. 

CONTENT, to satisfy, 26. 29: 94. 8. 

CONTENTATION, satisfaction, 143. 26 : 186. 22 : 193. X8 : 3x7. 13. 

CONTENTMENTS, satisfactions, 193. 25 : 211. 19. 

CONTENTS, satisfactions, 224. 4. 

CONTINENT (Triple), viz. Europe, Asia, and Africa, 39. 27. 

CONTINGENCES, accidental difficulties, 175. 19. 

CONTINGENCY (events of hiirbafter), events to happen hereafter^ 
309. 20. 

CONTINGENT, accidental, re-animations, 296. antep. ; inequality, 
132. 15. 

CONTIN GENTLY, accidentally, 141. 18. 

CONTJNUli (to) us IN GOODNESS, to cause us to persevere, X07. H. 

CONTRACTED Hand of God, as long as He only pmiishes the few, 

1Q7- 6. 
CONTRADICl' Nature, to oppose, act contrary to, 47. 14. 
CONTRADICTORS, opponents, 187. penult 
CONTRARIETY, opposition; of Winds, 30. 21 : of Vice, 183. 26: plur. 

CONTRARIETIES IN CONDITION, II. Ill FOUNDED ON, 58. 7; WORLD 
OF, 106. 16. 

CDNTRARILY, on the contrary, i8. 10. 

CONTRARY (adv.), on tlie contrary, 95. ult. (Used by Bacon, Colours of 
Good and Evil, § 6.) 

CONTRARY, used in the logical sense, 100. 17 ; Nothing is Contrary 
UNTO God, 58. 3 ; God is contrary unto nothing, 58. 8. Neither 
CONTRARY nor CORRUPTION, 6i. 8, a phrase taken from St. Thomas 
Aquinas, who says in reference to the human soul, ** Non invenltur 
corruptio, nisi ubi inven.tur contrarietas" {Summa Theol., pt, i. 
quaest. Ixxv. art. 6). The whole sentence in Sir T. B. is a brief epitome 
ot this Qu2estio of St. Thomas Aquinas, " Utrum anima humana sit 
corruptlbiLs." 

CONTROLLABLE, open to censure, 236. 22. To control 1% used in this 
sense by Hooker. See Dean Church's Glossary to Hooker, Book I. 

ONVERSATION, be/taviour, martner of life, 9. 28. 

CONVERSION OF the Needle to the North, turning; 26. 31 ; 75. 14. 

C<')N VEYANCIE. power or means of transportation, 54. pen. 

CONVINCIBLE Madness, capable of proof , 72. 25 (Convincible Falsi- 
ties, used in Pseud. Epid. lii. 9, p. 266, 1. 2, ed. Bohn). 

COOL unto, disinclined to, 219. 5 ; Cool'd imagination, when the heat 
of Passion is over, iir. 4. 

COPERNICUS, doubt as to his System, 123. 16. (See ncte on p. x2o, 
1. 18.) 



INDEX. 339 

CORPORAL ESSKNCE, corporeal, opposed to spiritual, $$. S2. 

CORPS (LaL Corpus\ a body, whether Itinng- or dead. 15. pen. : 59. 88 ; 

118. 9 : 138. 1. (Sec Abp. Trench's Select Glossary.) 
CORPULENCY, bodily character, 56. antep. 

CORRESPONDENT unto, agreeing: with, 4. 28: 59. 26: 85. 18: 194. Jl' 
CORRODE, to eat away, to gftaw ; coruode and dbvovk, zi^* 87 > 

CORRODING RHEUMS, 136. 4. 

CORROSIVES, noxious, poisottOMS sitbstanceSf X14.47. 

CORRUPTIVE Elongation, departure or remeveU attended with eory 

ruption or depravatioti, xra. 9. The word is used in Psentd, Epid* U* 

6, p. 197. U. 12, 21. ed. Bonn. 
COSMOGRAPHY, description of the world applied metaphoricallv to'th* 

human body considered as a cosmos " {K6c^,oQ\ or world, 97. 8. 
COTl'AGES OF SUCH breasts, (meUphor.) mean kedntationa, 184. 88. 
COUNCELS, councils, 16. 12 ; counsels^ 219. 23. 
COUNTER (runs) to their theory, does not agree with^ 86, «. 
COUNTERFEIT %HKVfss, false, feipted, 4^ 20: Countbrfbit SUBSIST. 

ing, 65, 10, probably mtssk^fanaful or fictitious existence \ Counter- 

FRIT Egyptians, 95. 27. To counterfeit, to imitate^ as. 81 ; U dit' 

semble, 22a 22, 23. 
COUNTERFEITLY, falsely, fraudulently, 3. 13. 
COURAGE. Upon the Courage of, encouraged by^ relying upon^ ^ 7 
CvjURSES (make short), to live short lives, 141. 8. 
C )URT WITHIN Ufi, where Conscience sits, 173. 15. (Comp. 2x7. 8.) 
COURTLY (this) and splendid world, T76. 14. 
COVARRUBIAS, 210. 14. (See Note.) 
CRADLE OF wei.l*ordered Pouties, earlv stage, 93. 19. To CRADLB tT 

once again, to return to the age of infancy, 207. II. 
CRAFl Y S JBRIETY, 146. 29. means perhaps that wmch is preserved merely 

in order to take advantaj^e of a drunken and less cautious companion. 
«CI^MBE, 123. 17, *' tiresome repetition; from the Greek "M^ a cab- 

bage, in alhision to the proverb, *»c «^4m^ i»m m%. Cf. Juvenal, vii. 154: 

' c ;ccidit miscTv^s crambe repetita mafcistros ' ** (note in AA). The word 

is used in Garden of Cyrus, ch. 5, p. 561, 1. 32, ed. Bohn: ** Cretmbe 

verities and questions over-queried.' 
CRANY (Lat.). cranium, skull, 6a 0: found also \xl Pseud. Epid, !▼. 9^ 

vol. X, p. ^84, 1. antep., ed. Bohn. 
i^V.X^l'S^ constitution, temperamtnt, arisiiq; from the mixture (M^imk) o£ 

humours, 59. 25. 
CREATE, to form out of nothing, opposed tJ. to make, 58. 18. 
CKI:ATI0N, 58. 12, &c. 
CREDITS, reputations, 98. penult 
CRKTIANS (Cretans), hars, 99. ult. 
CRITICALLY, producing a crisis or change im a disease, 135. 10; heaee 

mctaph. seasonably, 208. 4. 
CROOKED Piece of Man, xxa 80; woman so called, in alloaoD to 

Adam's rib. 
CROSS tacks and verincs. 148. 0: 16a. 8. 
CROWD of Themselves, medley ^ their cwm thoughis^ 909. 85. 
CRYPTICK Method, hidden, secret, «a 1. 
*CRYSTALHNE (sub-t.), tlie crystalline lens ^ the eye; in alhtston to 

which is used the expression The Cbvstallin» or THY SouL^ ax6k SL 

Z 2 



340 INDEX, 

CRYSTALLINE Hsaven, clear as crystal^ 169. 22. 

CUMMIN Seed, to cut a, 162. 10; alluding to » i ^ m >Birpt<myc, a cnmrntHi* 

splitieTy a niggard (Ax'ifit. Etk. Nicom. iv. i. § 39). Bacon uses "cymini 

sectores" in the sense of hair-splitters {fissays^ $0, %\l^i foi^, 
CUNCTATION, delay, 182. 24. 
CUPID, III. IS: 194. 29. 
CURIOSITIES, subtle questions^ 38. 27. (Used by Bacon, Essays^ 9i P- 39t 

1. ult Ed. X863.) 
CURRENT ii\v\mT\y genuine, authoritative, 69. 10, 
CURRICLE, a ihort course, opposed to a long course, 224. 27. 
CURT EPITOME, short, 221. 29. 

CURTIUS, his self-devotion, 69. 19. (See Valer. Max. v. 6, f 2.) 
CYMBAL OF Applause, 150, 27: 166, 12; Loud Cymbals. 183. IS; 

alluding to the cymbal being mentioned in the Bible in ctMinectlon with 

praise and rejoicing. 
CYNICAL, a/oUower of Diogenes, 65. 21. 
CYNICISM, temper of a cynic or snarler, 143. 21 : the Greek form U 

CYTHERIDIAN Cheese, 185. ult. (See Note.) 

DAMOCLES, used for a flatterer, 174- 1. 

DAMON AND Pythias, their friendship, 103. 11. (See Cicero, D0 Ojf» 
iii. xo.) 

DAMP THE Spirit, to depress, 218. 8. 

DAN (Antichrist to be born of the Tribe of), 50. 27. (See Note.) 

DANIEL, 49. 13. 

J>ANTE, 134. 3 (see Note): 309. 17: his epitaph, 141. ult. (See Note.) 

DARIUS, Daughters of, 148. 21 : Sisters of, 162. antep. (See Note.) 

DASHED with vices, spoiled by, 178. 10. 

DASTARD (verb), to intimidate, 106. 26. 

DAVID, 178, 187, 215. 

DAYS OF Methuselah. 66. 27. 

DEATH, reflexions on, 61. &c. : 64. &c. : 69. &c. : 131. &c. : 199, &c. : 
time and manner of, n8, 130. &c. : 199. &c. : in Greek mythology" the 
brother of sleep, 131. ult. (See Note.) 

DECEMBER in the midst of June (Metaph.), 53. 4. 

DECIMATION, the punishment of every tenth man in a mutiny: Mbrci- 
FUL Decimation, 197. 2, is the punishment of a small portion of man- 
kind, instead of the wnole. 

DECIPIENCY (see DesipiencyX 

DECREPIT Lust, belonging to old age, 50. 23. 

DEFECT, want, 78. 80 : 123. 25 : 147. 16. 

DEFECTION, /tf///«^««'a;', 43. 10: 51. 1. (See Note.) 

DEFINE the power of God, to limit, restrict, 47. 15. 

DEFLEXIONS, the motions of the Sun in the Ecliptic, x8a 7. 

••DEFLUVIUM, falling off of the hair, 298. 35. 

DEGENERATION, state of degeneracy, 179. 7, 11: Dbgbnsrations. 
acts leading^ to degeneracy, 181. 13 ; 227. 7. 

DEGENEROUS, degenerate, base, 152. 12: 168. 29 : ao6. 7 : 2x8. 23. 

DEGREE, perhaps a step, gradus, X09. 4. 

DEJECT, to depress, 98. 1 : itx. 4. 

DELATORS, informers^ tell-tales, 171. 29. 



INDEX. 34f 

DELETERIOUS, destructive, 114. 21. 

DELIVERY, utterance: Ambiguous and cloudy, atS. 8: Cikcum- 

STANTIAI., 187. 20. 

DELPHIAN Blade. 188. 0. ^'GladiusDeipkicus^^t^6M»\Maa9A^y 

usus accommcdabile." (Erasmi, Adag. U. 3. f 69.) 
DELPHOS (more correctly Delthi, a«x^X the Dbvil ot, ike 

the Delphian Oracle of Apollo^ 72. antqp. : Sir T. B. uses the Mae 

expression, Pseud. Epid.^ 1. 3. p. 24. L 9. ed. Bohn: se« Notd on 

p. aq, 1. 8. 
DEMERIT, 7t>aHt 0/ merit y 84. 6: 176. pen, 
DEMETRIUS Poliorcbtbs, mentioned as a tpedmen of wkkedneaa, 

178. 14. 
DEMOCRITUS, the /atir^A/V Philosopher, 98. 80: zoo. & Hence Dbxo* 

CRiTiSM, the temper of Democritus, 143. 21. 
DEMONSTRAl'IONS. truths tiemonstrabU or demonstrated^ 54. 19. 
DENOMINATE, to (cive us a good or bad name or ckeirmciert 807. IS: 

303- 27. 
DEPARTURE, euphemism for death, xi8. 15: 13a 9, 12, 2L 
DEPENDENCY (with), uot independent. 58. 4. 
DEPOSITION, m/erthrow, 41. 25. 

DEPRAVATIONS, acts or stages 0/ deterioration, i8a 21: eo6. 18. 
DEPRAVE, tosfoii, corrupt, 1x4. 8: x6i. 7: 19s. 24: U malign^ vOify^ 

3. 12 (see Abp. Trench s Select Glossary, &c.) : A kinclb DBPKAVSn 

IMAGINATION, a dclusion on one single point. 148. 16: dbpravbo vin 

derstanding, i6. 10 : drpravbdly, in a corrupt form^ 3. It* 
DEPRAVITY, wickedness, 151. 0: 152. 2: 167. 24: 307. 2^: DBPBAVtT»% 

acts of wickedness, 152. 12: x68. bO. 
DERIVED to one another, communicated, 51. 14: a DSKIVBD BAV; 

received by emission, xox. 10. (See Note.) 
DEROGATE from, to disparage, X84. penult 
DK.SCEND, to condescend, i-^y 13. 
DESIGN MENTS. designs, purposes, 397. 16. 
•DESIPIENCY. madness, 142. 17, (See Note.) 
DESIRE.S, U5wd for desirers, abstract for concrete : bbahonablb dbsibm, 

117. 4: KUOEK dbsikbs, 93. 21: wiser desires, 3s. 28. (See Noceoa 

8. 29.) 
DESPERATE Rb5k>lutio.ss (resolves). 8. SO (see Note): dbsfbbatb 

positions ok Atheism, 35. 80. 
DESPIGHT (in), in spite of, 7. 8 : axa 80. 
DETERMINATE MANsiON,>fx«^ 57. 5. 
DETERMINE, to fix the limit ^, 68. 7: Ai termmesie, 133. 16: UdecitU^ 

68. 5 : 08. 15. 
DEUCALION, inundation of. 39. 7. 
DEVIL OF Delphos. (See Dblthos.) 
DEVOTIONS, u.sed {ox devout men, abstract for ooncrete ; mngrydevtiimu^ 

44. 20. (See Note on p. 8. 1. 29.) 
DIAHOLISM, X.S2. 8: x68. 25: used (as appears fromdie neart senteBce)la 

the sense ui slander, calumny, and containing a reference to the doook 

sense ('{ the word eufimUt, a slanderer, and auo ike eUviL 
DIAMETER with (to stand inX to be in tHeuneiricesl or exti^m^ o^p^ 

sit ion to, the mDst distant points of a clrde being thoae at die extrenutjes 

cf the diameter, 9. 1 : 81. 6. 



342J INDEX. 

DIANA, used for chief object of interest or worships 224. 10, alludin^f per« 

haps to the Ephesians in Acts xix. 24, &c. 
DICHOTOMY (dixoTo/mta), division^ severing in two, 17. 8. 
DICTATES, sayingSf maxims^ 211. antep. 

DIFFERENCE (subs.), logical distittction^ differentia^ 35 ult. : 54- 18, 23. 
DIFFERENCE (verb): which only difference our affection.*^ not 

OUR CAUSE, whicn show how much we differ in affections^ not in 

opinions, 9. 5: to difference nearer, to tUfine within closer liiHits, 

II. 14. 
DIFFERING Sight, that can see slight differences, 194. 25. 
DIFFICULTEST Point, j8. 6. 
DIGBY, Sir Kenelme, le£ters to and from, 233, 234. 
DIGESTED (Better) Death, better prepared, 145. 16. 
DIGLADIATION, properly a contbat with swords, then a contest gene- 

rally, 174. 22. 
DILATE, to expatid, 76. 6 : 80. 22, pen. : dilates mk out op myseiot, 

287. 2. 
DILEMMA, a choice between two difficulties^ 63. 3. 
DIMENSION, bulk, measure, 102. antep. 
DIM-SIGHTED as to some perceptions, to be in error on some points, 

304. 16. 
DIOGENES Laertius, his "Lives of Philosophers" contrasted with 

Plutarch, 184. 11. 
DIOGENES, the Cynic Philosopher, 85. 22 ; in his younger days a falsifier 

of money, 190. ult. ; made orations unto statues, 206. 24 (see Plutarch, 

De Vitioso Pudore, c. 7) : his will alluded to, 65. 22 ; used for a Cynic^ 

14. 25. 
DIPT, imbued; lightly dipt, opposed to grained, a metaphor taken from 

dyeing, 149. 27: 165. 23. Jer. Taylor (quoted by Kichardson) has 

iJJnum. Necess.f vol. vii. p. 183. ed. Eden), ** That which is dyed with 

many dippings, is in grain, and can very hardly be washed out" 

Marcus Antoninus has ducaunrCvn 0«fianiU»ov *ic ^tf«BC. Comment, itL 4. 

p. 20, ed. Tauchn.) 
DISADVANTAGE (Upon a), fiot upon equal terms, 13. 2. Disadvantags 

OR INABILITY, 213. 25. 

DISALLOW OF, to forbid, consider unlawful, no. 24. 

DISAVOUCH, to disavoiv, n. £9. 

DISCERNMENTS, used for discemers, abstract for concrete ; Maturbr 

discernments, 5. 14. Sir T. B. has " sharper discemers^* Garden of 

Cyrus, ch. 5, p. 561, 1. pen., ed. Bohn. 
DISCOMMEND, to blame, 183. 1 : opposed to commend. 
DISCONTENT, to make discontented, it6. 31. 
DISCOURSE, /<? r^rtj<?« (/^;?7V«//>'). no. 4. 
DISCRETIONS (Wiser), used for discreet persons, abstract for concrete 

86. 7. (See Note at p. 8, 1. 29.) 
DISCRUCIATING, excruciating, agonizing, 270, 19. 
DISCUSS Sorrows, to shake them off, 103. 3. 
DISPARAGE, to detract from, lessen, 96. 18 : 100. 20. 
DISPARITIES, differefices, ittequalities, 177. 26. 
*\>\%^\.KQ,^^QY.% feelings of discontent, 205. 22. 
DISPLACENCY, discontent, 151. ult.: 167. 21 : disgust, 186. 24. 
DISPLEASING t^T, feeling displeasure at, 317. 14. 



INDEX. 343 

niSPROPORTIONABLE. 195. 80. 

DISPROPORTIONABLY, 84. 3. 

DISPROPORTIONATE. 206. 19. 

DISPROPORTIONATELY, ao8. 12: out of proportion, 

DISPROVE, to disapprove, xx. 28 (see Note); to confute, 15. 8. 

DISPUTABLE. liabU to be disputed. 

DISPUTE, to discMSy 16. tf : 38. 7 : 83. 7. Ik a skcrbt and disputbo way, 
perhaps in the sense of not acknowUdgedt not well mtderttood^ 68. 11 • 
the Latin Transl. has, " ignota qiiadam et arcana ratione." 

DISSEMBLED, in a good sense, disgnisedy 83. 1. 

DISSENTANEOUS vhto, not in accordance wtth^ 4.2ft. 

•DISSIMILARY Parts, dissimilar, 1x5. 18. 

DISSOLUTIONS, deaths, lyt. 14. 

DISSOLVED (TO BE), vix., in death, X44. 2. 

DISTEMPER, disease, X35. 14. 

DISTICH, a couplet, X4X. 30. 

DISTINCTION (BUT bv a), with a rtsert'ation distinguishing them/irnm 
the one original " something,** 58. 6: without distinction, witkomi 
notification of the difference, 334. 8 : in logic, 09. 1. (See DISTINGUISH.) 

DISTINGUISH, a scholastic word, *' distinguo,*^ vaitA in a fMOfZ-technioU 
sense, to distinguish God's justice prom His mercy* 83. ^: to dis- 
tinguish EVEN His judgments into MsitaBs, i^ prcvg tJum U ^ 
mercies by scholastic aistinctions, 83. 8. 

DISTRIBUTIVE Justice (xaa IX oppoMd to Comntutativ*, deals with 
the distribution of rewards and punisnmeuts, and in said to be emfcued 
in geometrical proportion. (See the quotations in Richardson's JOiet, 
under Commutative, and Distributive. 

DITrV (his dying), song, used for utterancet, oxclamtUi^tt, 144. 8. (Lat. 
dicta ; old Fr., diet/, dittO 

DIVERSIONS OF- MY profession, vis., professional calls and duties which 
divert or turn me aside from my intention, and ** keq> me often f^tim 
church," 284. 18. 

DIVES and Lazarus, the parable of, 78. 15. 

DIVIDED Spirits, individual, distinct, 52. 1. 

DIVINE, to conjecture, forebode, 88. 14: X59. 80. 

DIVINITY, theology , X3. antep. : 37. 10: 77. 8: 84. 8: A PiKS op 
Divinity, something divine, xx6. 12. 

DOEST Not = dost not, axo. 18. 

DOG-Tebth. denies ceutini, eye-teeth, 136. 14. 

DONATIVES, gifts, 32. 18. 

DONE (Would have had him), for dS?. 47. 8. 

DORADO (Span., from dorar, U gild), the name of a fish. pcobaMr either 
the gilt-head or dorade (jSparus aurataX or the gou/^/Uh {fiypHmiM 
anratus). Ignorant doradobs (93. 8) are rick persons wUhomt 
education, with a punning allusion to the preceding s enten c e , **lhstr 
fortunes do somewhat /x^their infirmitie^t." 

DOR I A (Andreas), his providential esome, 179. AO. (See Note.) 

DORMITIVE, sleeping droMght, 1x9. 86: 

DORMITORIES of thb Dbao, cmuigritt, tUtpinn: plmett, imrial piactSi 
61. 22. — 

DORSET (Edward Sackville, eighth Earl of X mentioned, 835. lA. 
DORT, Synod op, not in all poinu to be approvedt xi. antepi. 



344 INDEX. 

DOTAGE OF AVARICE, folly, madftessy 120. 22 : days op dot AGS, nwAr- 

cilitv of age, 67. 27. 
DOUBLE-CHINNED, 208. pen. : referring: to Aristotle, Hist, Anhn. iil. 

II (or 10), p. 71, 1. 3. ed. Bekker, where the old reading '»>}ii«im has been 

corrected and replaced by ftaSvyivttot, itnberbisy smooth-chinned. 
DOUBLE-FACED, havins more than ofie aspect, applied to truth in plulo- 

sophy, 13. 29. (See Janus-faced.) 
DOUBLING, donble-heartedness, deceiffulness, opposed to sing^netM ^ 

/learty 220. 18. Doublings, turnings back, re^'erses, 30. 13. 
DOWN-RIGHT-Dealing Minds, honest, itraight/or'iuard, zo8.9 : DoWM- 

RiGHT BLOWS, direct, opposed to *' oblique expostulations,* xoa, 28. 
DRAUGHT, sketchy delineation : a clear draught, 173. 12 : monstbous 

draughts, 215. 14. 
DREAMS, 116. 29, &c. : 139. 6. &c. 
DRIVE AT, to aim at, 192. 11 : 307. 83. 

DROWSIE Days (my), when I only '* wake to sleep again," xxj^. 81. 
DRUMS IN POPULAR EARS, vtakes a din, 81. 4. 
DRY Funeral, with "no wet eyes at the Rrave," 149. 12. 
DUALITY OF Souls, tzvo souls really divided, yet so united thai tkejK. 

seem but one, 104. 9. (See Note.) 
DULL Away, to dawdle away, 181. antep. 
DU LOYR, his travels referred to, 136. 27. (See Note.) 
DUMB Chance, not so much speechless, SiS dull, senseless, 30. 16. ** Oompi.. 

the Greek k«^'c> which, meaninj^ dull originally, is applied to didnen of 

speech, hearing, and even sight." (Note in A A.) 
DURST, pret. of to dare, 20. antep. 
DUTCH, 92. 4. 

DYE (IMPJETIES OF A DEEP), 202. 2. 

EAR (Bore not thy), 149. 4 : 165. 12; i.e. in token of perpetnnl servi- 
tude ; alluding to Exod. xxi. 6. 

EARLESS Generation, deaf, 206. 27. 

EARNEST (leaving no) behind hi.m, 140. 27 ; i.e. no children, as a 
sort oi pledge or hostage. 

EARTH (a face of), about to die and be buried, 134. 25. 

EBB OR recess of the sea, 131. 29. 

ECONOMY (spelled CEconomy), of one body, management, admitiitirm* 
tion, 17. 5 : study his own oeconomy, disposition, temper o/mind^ 17a 88. 

ECSTATICK Souls, in a tratice, 118. 8. (See Extasie.) 

EDEN, used for a state of perfection, 171. 19. 

EDGE, keenness, sharpness of mind, 18. 30. 

EDIFIED,>r;«^^, 38. 11. 

EFFICIENT Cause, one of the four second causes, 95. 12. (See Note.) 

♦EFFRONT, to ^ive confidence, embolden, 64. 17. (Comp. Effronttry,} 

EGYPT, 49. 18. Egyptians, 35. 4: 95. 24, 194- 19: vagabokd and 
counterfeit, the gipsies, 95. 27 : hieroglyphical schools, 56. 2G : 
learning, 78. 9: mummies, 135. 20. 

EIGHTH Wise-Man. 176. 27: alluding \o the Se7>en Wise Men of Greece. 

'ELATER (not derived from the English verb, to elate, but from the Greek 
hXfirijp, a driver), spring, moving porver, 221. 2. Cudworth (quoted 
in W.) h.is, " Why should there not be such an elater or spring in tbe 
-jul ? " i^Senn. p. 8a.) 



INDEX. 345 

ELDER THAN, elder thatty 30. 20 : 63. 10. See also Pttud* E^. iril. a, 

vol. ii. p. 9x8, ed. Bohn, where Dean Wren sa/s, ** This phnue, at h w 

commonly used, signifies elder in time,** 
ELEEMOSYNARIES, beg/rars, 94. 28. 
ELEGANT (that) Apostle, viz., Si. Paul, 77. 8. (See Note.) The 

epithet deserves notice for its strangeness. 
ELEMENTAL Composition, combination c/elemenis, 6a 18. 
ELEVATION, v.x. of the thoughts to Heaven, 10. 11. 
ELIAS (or ElijahJ, the Prophet, 3s. 9: 215, 3 ; did not die, X44. W. 
lOLIAS (or Elijah), the Kabbi, his six thousand years, 73. 27. (See Ncte.)' 
LLIZIUM (more c mmonly and more correctly written Elynum^ 'VO^A&mf^ 

used {or happiness, 324. 8. Tullv's Elizium, 190. 10. (See Note.) 
ELOHIMS, gods, used lor grandees, 171. 15 
ELONGATION (CoRKUPrivE\ 170. 9. (See Corruptivb.) DiSTANCm 

AND Elongation, space, 307. JiO. 
ELUCrATION OK Truth, struggling forth, forcible eruption, 189. tL 

(Comp. Exantlation.) 
EMBASEMEN T, deterioration, 178. 25. 
EMBLEME or fiCTVHK, occult representation, xxj. 11. 
EMBRYON (more commonly embfyo), undeveloped; TRtrrHS, 189. fO: 

Felicities, 31 x. 14. 
EMERGENCES (i;nexpbctbd), accidents, occurrences, 176. 8. 
EMERGENT From, arising from, 337. 6. 
EMINENCY (Me.s of), eminence^ 357. 9. 

EMPERICALTiY, empirically, merely from observation erndpracHa^ 51. 9. 
EMPHASIS,/J>rf*, earnestness, X2X 27. 
EMPRESS, title appl.ed to Opinion personified, 193. 8. 
EMPYREAL (subs.), 78. 1: E.mpvreal Hkavbn, 78. 4 : aU bey&md Hu i«nth 

heaven, in old astronomical language. 
EMPYREAN Ocean (opposed to the Indian Oceeui^ used metaphorically 

for the expanse tf the highest heaven, axa. 11. See Dean CSiarch^ 

note on Hooker, Bk. i. ch. 9. § x. 
END, purpose, object, 25. 16. 22 : 57. 28 : X50. 26 : i66, 11. 
ENDEAVOUR at, to strive after, xxo. 16. 
EN DEM I AL, peculiar to a country, as Enobmial DiSTBMPSit, 135. 18 1 

Endemial inkikmitifs, X37. 25. 
ENEMY Vices, antagonist, XX4. 13: Enbmv with, 93. 18. (See Smbll.) 
ENGLAND, 90. 4: 93. 11: X37. 1, 14 : 194. 16: Church op, xx. 90. 
ENGLISH Plantation!!, x^. 22: Gbntlbman, 184. uk. 
ENGROSS, to monopolise, 33. 21. 
EN HARDEN, to embolden, 64. 17. 
ENIGMAS AND Riddles. 17. ult. : Z04. 18. 
ENLIVENING Death, tliai maketh alive, Z07. 20. 
ENOCH, His Pillars, 43. 19 (see Note) : did not die. 144. 18. 
ENQUIRIES, used for enquirers, abstract for concrete; CvRKUSS tN- 

quiries, si- penult. (See Note on p. 8, 1. 29.) 
ENTANGLE.MENTS, means uud by et laquearius to entamgh em eeivtr- 

sary, 174. 28. 
ENTELECHIA (lrT«X^x«*oX ^<^ !«• (See Note.) 
ENTITIES, existences, 336. 28, 80. 

ENTITLE the Stars unto any concbrn. to givo tkeife ike credit </ 
feeling, to intagine that they felt, 131. 18. 



346 



INDEX, 



ENTRAILS, used for mtertor, 211. 26. 

•ENVEAGLE. to iiweigle, entice, 16. 4. 

EPHEMERIDES (plur. of '^ly^pw), diaries, daily records 0/ past iru$ua(S 

tions, 172. 27 : tables showing the daily state of the Jieavens, used im 

astrology for the prognostication o/futitre events, 29. 28: 112. 17. . 
EPICHARMUS, quoted, 69. 24. (See Note.) 
EPICTETUS, 221. 15 : used for a Moralist, 221. 22. 
EPICURUS, his frugality, 185. antep. (see No'.e): liis doctrines, 3d, 3: 

221. 14. 
EPICYCLE, in ancient astronomy, a small circle wltose centre describes m 

larger one, 14. 2: 153. 9: 170. antcp. 
EPIDEMICAL Transgressions, common to many people, 107. 7. 
EPIMENIDES, quoted by St. Paul, 100. 1. (See Note.) 
EPITOME, compendium, summary, 80. 20, 29 : 221. 29. To be hohbst 

(121. 30) OR VIRTUOUS (204. 19) BY EPITOME secms to mean by a short 

cut, as below (!• antep.), " makes a sJujrt cut in goodness." 
EQUABLE TO others, 120. 4; opposed t» *' unjust to myself," used for 

equitable. The Latin Transl. has ceguus and iniguus. 
EQUAL PIECE of justice, imparticU{Lax, eeguus), 62. 15. 
EQUALLY (looks) upon the dead, impartially, 164. 2. 
•EQUILIBRIOUSLY (See iEQuiLiBRiousLv). 
EQ U IVOCAL Shapes, perhaps doubtful to which world they belong, aa. Xk 

Equivocal productions, doubtful to which species they belong, 5^ IJ*. 

Sir T. B. has "equivocal seeds" in Pseud. Epid. iii. 17, p. 306, ed. 

Bohn. The word appears to be taken somewHat differently by Abp. 

Trench in his Select Glossary^ &c. 
•ERECl'LY (Walkest about), in an erect posture, 215. 18. 
ERGOTISMS (Lat. ergo; Fr. ergoter, to dispute), concli4sions logieaUy 

deduced, 189. 2. 
ESCOSSOIS, Scotchman, his character, 99. 30. 
ESDRAS (or Ezra)., quoted, 47. 20. 
ESPAGNOL, Spaniard, his character, 99. pen. 
ESSAYS, endeavours, 190. 25. 
ESSENCE, in the sense of existent being, 25. 14: 52. 12,14: ^. 11: 

Corporal Essencb. 55. 23: Spiritual Essence, 55. 23: Sucgz.b 

EssENCFS, 29. 30: each Singular Essence, 33. 30. 
ESTRANGED Ashes, separated, -js- A8. 
ETERNIZED, made eternal ac). 10 
ETHEREAL Particle of Man, /«r*, celestial, 19a. 25. 
ETHICKS (A New), a neio system of morality, 167. 6: Old Ethicks 

x66. 80 ; Christian Ethicks, 207. 27: Ethicks of Faith, 221. 11 : 

the Divine Ethicks of our Saviour, 171. 17 : Aristotle's, alluded 

to, 85. 16. 
ETHNICK Superstition, Gentile superstition, 43. 12. 
EUPHORBUS, one of the Grecian chiefs at the siege of Troy, whose soul 

afterwards passed into the b )dv of Pythagoras, 190. 5. (See Note.) 
EUPHRATES confounded with the Tigris by Apollmaris Sidonius, 187. 0. ; 
EURIPIDES, Impieties of, 75. 3. 

EURIPUS, The Flux and Reflux of, xoq. 25. (See Note.) 
EUROPE, 66, 87, 194. 
EUXINE Sea, 211. 8. 
EVACUATE, to render furedless, 220. 13. 



INDEX. 347 



EVASION, escaft. 218. 1». 

KVE, 16. I0 : 90. 6: fkamko oct or tkr rib or Adam, 38. 11. 

EVKRY. followed by their or th*y^ 8. 8, 1) : 10. penult. : 11. 1 : 67. 7, 1^ 

EVICTION, proof, (Ref. lost.) 

EVILLY (to Livk)» 797. 15. 

EXALTATION op Gold, puri/icntum, 64. 6. 

EXANTLATION of truth (Lat, exantiatus : Gr.. «|<wrUX >MMgMv«»^ 

€U /rom a well, 189. SO : used fdso in Psend* Epid, • i< 5. p* 37iX 90, 

ed. Bohn, where Sir T. B. explains the allusion to the saytng of I)«m>- 

critus, that Truth "doth lie in a well." See Cicero, Acad, Qmmst, i. is ; 

Diog. Lacrt, Vit. Phiios. ix. § 7a. 
EXASPERATE thb Ways of Dhath, to aggrmfaU, tmMUr, 199. 11. 
EXCEPl ION, probably in the sense of objfctiom, 43. 6. (Ste Note.) 
EXCESS, SHperabuHdaHc*^ 10. 20 : 33. S (see AccsssX 
EXCUSE FROM, to remits ensure ajpaitut^ 48. 7. 
EXECUTIONER (every Man his ownX ioi. antep. 
¥.XEfAPLAR, /a//erM/orimitattt>n^ soa. 8^. 
EXENTERATION, duembowellimi, 134. 6 : used also In Pteud, Spid, 

iii. ai, p. 322, 1. 14, ed. Bohn. 
EXERCISE UNTO MYSELr. 234. 1 : « private sort if edHcmtimeU Uuk^ 

distinguished from the fallowing. 
EXERCI lATION, in the sense of « ditatuion, ditpntaHot^ 934. t, U: 

235 24. 
EXISTKNCY, existence, 994. ult. : sad. penult 
EXISTENT, existing, 38. 23 : 8a 27. 

EXIT (tragicalX passage out of this life, denth, 99. 14 : 196. S3. 
EXOLUTION (more properly, extolution; Lat, extehUiav^Qt,^ mmt% 

in Medicine, ereat Prostration /jfttrenglA (see Hippocr. AAl#r., yh» 8): 

in Mystical Theology, raptttrcu* lemgour,i M%t» Ml UMd» also la 

Hydriot. ch. 5, subjin, 
EXORBITANCES or the Finish, enormitiet^ an. 2. 
EXORBITANCY of Dblight» extravagance, 186. 14: M4. & 
EXORDIAL, introductory, aa6. 15. 
EXoRCIS^r. an expei/ero/ evil spirits, ao& 28. 
•EXOSTRACIZE, to banish /or a time, pr^erfyfer ten ycart, 903. SS. 

The more common form is ostraciMC ; both forms occur in Greek. 
•EXPANSED, expanded, 37. 12: used also in PtemL Epid, U. 3, p. 75, 

1. 24. ed. 1672. 
EXPANSION, expanse, 153. 14 : 171. 2 : 915. uh. 
EXPATIA'lE, to rove yoithout assy pretcrihed Umm, 17. SO: 139. 4. 
EXPECTORATION and spitting out, 138. 17. 
EXPIRATION, a last breath, xyK 10. 
EXPIRED Mkkits, dead, bygone, 181. 21. 
EXPOSITION, interpretation, 140. 14. n 
EXPRESSIONS, markt, characters, 93. penult 
EXPUNGE, to blot out, efface, 906. 14. 
EXTANCE, outward existence, 9961 81. 
EXTANT (the misekablbst PeksonX ^ exittenet, 6e. 17. 
EXTASIE (more properly ecstasHe, ttemeti^ nature, tremtpori, aob xH: 

231. 20. (Sec ECSTATICK.) 

EXTEMPORARY Knowlbdgb, toiik^mt PmioM cmrt or frepemMtm, 

intuitive, 54. 1^ 



— \ 



34S INDEX. 

EXTEMPORE WiacaD,all at 0mee (Coapu "Kc 

sunns," Jmreoal, Sat. B. 83X t&x 14, 
EXTENUATION, tkmmea, laaafJUA^ xjou S8 : 133. ML 
EXTRACT ow the World, abstract, epitome^ 194. 4. 
EXTRAMISSIOX, the fattage if siglit from the ejfg U Aa a^goA 

(See Note.) 
EX'lHAVAGANCY, irregularity, mOdmest, xsx. & 
KXTREAMEST Distancks, /arr/Ao/, 78. 19. 
EXTREMITY or Mekct, the extreme, the hi^kett iUgn~ *t 

^xmv.MirY, in. an extreme degree, ap^osad to w^k am 1 
EXUCCOUS Corps (more correctly exsaceam£^ Jwrtn.g . ' ,. 

(Used also in Pseud. Rfid. iL 6, p. 905, L 3 ; liaardess ^K *m 



B. 513, I. x6 : Hydriot. di. 4, p. 35, L x8, cd. Bolm.) 
PERANX'ES or God (more corTcctljr extu^enmces; Laft.,. w^ 
antia). His pre-eminent excelieneies, 903. 14. 
EVE, to inspect, 134. 14 : at First Eye, atjirsts^ht, 134. M. 
EZEKIEL^S vision of the dry bones allnded to, 77. S. ^ 

FABRICK, applied to the human body, 6a 1, 17 : 70. 1. 
FACE or Hippocrates, presaging death, 128. SO (see Note): : 
Face or Earth, presaging a ^edy burial, 134. S6: Plmoi 

134- 29. 
•FACETIOUSLY, >c«/irr/K, 8a 10. 
FACTORIES or the DEVI^ his werhshops, 17a. 5. 
FACULTY, authority, power, 28. 1 : 54. 27. 
FAILED or, /ailed in, 70. 19. 
FAIN (adj.), glad, always used with an infin., laS. 8: 185. ITs fl 

207. 19 : 217. 1. 
FAINT-HUED in Ihtbcrity, slightly tinged, i^ 84: nr 

Z49. 28. 
FAIR ('tis) ir thev Escape. * tis htchy /or them, 176. Si, "' 

FAITH (honest), used for believer, abstract for concrete, 45. & - . *- **3 
FALL ASUNDRR. to be broken up, 44. 11: Fall foul on, ta/m&im\Hf^^ 

way of, 169. 19. - i»\ 

FALSIFIER or Money, debater of coin, xgz. 1 .' .1 . 

FAMILIARLY zoiAZ\MT>fii>,/requently, commenly dedwed, 40. M. 
V AMUAST, one 0/ the'* Family 0/ Love;* Zj. 71. (See Note.) . "' 

FAMISH IN Plenty, to starve oneself , 149. 23: 165. 5. 
FANTASM, probably used {or prognostic sign ; Conobmmablb PKAllTAaail^' . 

140. 9: Phantasms or Health, 139. 20. 
FAR-Fetchrd REASONS,y&nr^<^ unnatural, 49. 8. 
FATES,/ortmtes, 195. 19. 

FATHER (verb), to adopt, 5. 15 : 90. 80. Fathered on, a»crSbedi9^ 4r.«k» 
FATHER-SIN, the source o/all other sins, 108. 18. (See Motuul) 
FAWNING CoNCKPTXONS, JfatteringconceitSi 174. 2. 
FEASIBLE, practicable, 39, 14. 
FEATHER the Arrows or our Enemies, to assist them agaimai { 

selves by commuting their weapons, 213. 30. Add no Fbai 

unto my Conceit, eu> not puff me up with pride, zoS. 19. 
FEATHER-Beds, Z37. 10 : familiar to Sir T. B. 

FELICITIES, enjoyments, 2zi. 14, 10. J 

FEMININE Manhood (an oxymoron), that deserves to be called 



X 



I: 



/ 



INDEX. 349 

hood, 3x3. 7; Earix and Fbmikins Exposition, inUlUgUti' tvtii 

to a ivotnan, X40. 14. 
FERITY, barbarity, cruelty, axa. SO. Ferities u found in Pttud, RfU, 

vii. 19, h 3. 
FERMENT of all Religious Actions, leaven, 46. 18. 
FERRARIUS (Omnibonus) quoted, 134. 12. 

KESTI NATION, haste, distinguished from Precipitation, kmrrf,\%%*^ 
FEVER (the Last and General), viz., the future destructJoo of the 

world by fire, 68. 18. 
FEWEL = Fuel, 2x9. 8. 
FIESCv) (Gian Luigi, "the ambitious man, that in a perilous hour I Fell 

from the plank," and perished in the wavesX lus cooqnracy at Gcskmi 

(1547), alluded to, 170. 20. (See Mascardi, La C0mrinra del -CamU 

Giov. Luigi Fieschi (1629), pp. 67. 85, 86.) He is called by Sr T. B. 

Aloysif Fieschi, both here, and also in toe ExtraeiM from Ce 



Place Books, vol. iii. p. 335, ed. Bohn, where the same passage occurs. 

Louis, Luif[i, and Aloysio are different fomos o£ the same muM, and 

Fieschi is the plural of Fiesco. 
FIG. used symbolically for autumn, ia8. antep. (See Note.) 
FIGURES IN Arithmetic, 67. 11: Celestial Figures, in astrolc^y, 

207. 12 : Live but in Figures, x4Z. 9. 
F I LA M ENTS, threads, 69. ult. 
FILED, ranked, ^i. 14. 
FINAL Cause (every essence has its), 25. 15. 
FINE (in), in sfiort, XX9. 1. 
FIRST Cause, viz., G )D. 25. 11. 
FIRST MovHABLE, called by Milton (F. L. vL 483) "that first mov'd" : 

in Latin, primum mobile; according to the old astronomers, tht Untk 

sphere 0/ heaven, 56. 27. 
FIRY = FiERV, 13X. 11. 
FIT or Harmony, musical tirain, txa. 8 ; or Happiness, paroxytm, 

short interval, 117. 4. 
FLAME (verb), to burst into /lames, x6. 9: 35. IL 
FLAT Affirmative, downright, 58. 25. 
FLAWS, sudden gusts of bad weather^ 148. 6: 163. 1. 
FLESH (these wali.s of), the human body, 60. 14. 
FLESHLESS Cadavers, without flesh (sheletons), azi. L 
FLEXIBLE Sense, capable if yielding to argument, 5. 11: OUR MORS 

Flexible Judgements, too readily open to at^gument, 13. 28. 
FLIE (that industrious^ vii., the bee, 84. 86. 
FLIE without Wings, X78. 26. (See Wings.) 
V LUX, passing away, JJttctuation, ax. 19; Flux AND RsFLUX (flow and 

ebb of the tide) of the Sea, 96. 80 ; op Eusipus. xoa 84. 
FOL (French), mad. insane, 99. 81. Moltke (in his Notes to the Latin 

Translation) renders the word by ** Stultus,*^ but surely this cannot be 

the meaning of the epithet as applied to the French nation- 
FOLIOUS Apparancbs, leqf-lihe, opposed to tlw true Sibyl's lxaybs. 

mentioned just before, x88. 28. 
FOOLH ARDINESS,y2w/MA boldness, 305. 1. 
FOOLISHEST Act, mostfooUOt, xxi 2. 
FOR. as for, ^ 9: 56^ 18. 
FORC£ABL£ \fKVS, plemt carried mU by vioUmtt tt| tL 



Lex £ST VXl 
COLD. THAT Sl_.___ 

COHORKAH iPiu orX udbittB 

GOOD-Natvii'u PuiwxK, eHdmd " i ' eaed dtiftrrAi 
tracti." isS. 1. Sec Alipi Tmct £ ^ i (•<«- - 

OORDIAN KK<m, oniiriaMi itgu^ » m. K 
tl^fUT-oftanoaliooDdSII aftaUKBg of f ny, i, 

i;BAFFS OF EDi'CATioii./Tii/b, «}. It<i 
4^RA1 N (verbX to aigrain, render teitmrs fentiAae 
IN HOHEETT, IM. fTl 165. £3. 

ORAMERCV IF'r., Grand tfnef^, Ka»^ t!>anla. y.. 
(;BAND SEIGNOUR. lluSi4lla*tf-f„rkf,. 31, 3 
GRAPHICAL iKiCtUrmi.cnnfBiea^lilUri.ai. 
GRASSHOPPER, uted tyiabaCaUjr for lummir, iiS. 30 (s 

CRa'tE. ioI*M.''( 

GRATEFUL Rrr>._ , , ...... ._,.. 

CRATlS.witiBiillAer^terfi.mandlaA'wr/acii.iiitica. 1.0. SS. 
GRATl-llJDES, f'mi:{/i>//fw«(, sbitract For cdiuric, 9i» ». 
C;RATULAT1NG THSHSKI.VU, cmgratulaliiie l/ianutfei OH, J.J. Ij 
GRAVELLED, /jmuJ^.m&tmnA/..; " 
I.REECE; Giiarfh laid V "»«> ">.!» = 1 

GREENER Studies, wKrfA', 14 *. 

OKEENLAND, miennl lirdi visit u<fiaid,i>D.e. 

GRINDERS, llu tnalarUilh, 136. 11. 

(IROSSE OT HIS Book, iH«, gieattrtan. m *■ 

GROTESQUES, 16. 0^ "picium, wherein (u rlenK the psintei^ all k 

but only larndthtcyt." (Colgnive, in KTcAanUoo't ZJiif.) 
GUARDIAN A»riEi.s,s3. IS: Spmr5,=o3,M. 
GUILD, Iff f/U, 01 L 
GULI.'D, /aeivrj. m ". 
GUST o» TKK World, I«rt, an. 23. 




is' den, J(. 90. I 



BACK AMn !.i.f.!.H.tiidafultanduunHU,<fi Q~. 
HAGGARD Reaxon. n/M, intrmlaiJc U lerni in falconrr}, ■«. « 
HALT. (</,«y, ,36.28. " '^ - 



halt! NO 

HALTING. Aim, 
KAMMERorUl 




INDEX, 351 

GALLIARDIZE (Fr., GatUardtse), merriment, ^\^. 22. 

GAMALIEL, used for a stickler/or the letter, 150. 22 : 166. 27. 

CrAP FOR Heresy, opening, 14. 8. 

(1 APING VicKs, staring, conspicuous, 192. 19. 

GARAGANTUA, or Gargantua, the name of the GUmt in Rabelais, 

37- 14. 
( i.\SCONGNE, Gascony, character of the people, 99. antep., which (it may 

be noticed) is not that which is intimated by the word "gasconade." 
( iASCONGNE (Le Larron de), 99. ontep. 

( : AUNTLET (to take up the), to accept a challenge, to do battle, 13. 12. 
( lAZA (J'hrouorur). mentioned, 999. 2. 
(;KNEAL0GY, origin, lineage, 84 21: Whose Genealogy is GOD, 

i.e., the Author 0/ whose lineage is Goo, who are God's children, 

T22. 6. 

( ; I<:N iCRAL Councils may Err, 1x3. 8, probably in allusion to the aist Art 
of the Chtirch of England. 

G liN KR AL (.So) A C msTiTUTiON, catholic, sympathetic, 91. 9 : 93. 20. So 
Charles Lamb (quoted by Latham) "blesses his stars for a taste so 
catholic.** In Generals, 170. 19. 

GENERATOR (Ada.m our ^MWKKvXfather, 179. 18. 

f > KNESIS (the First Chapters of), are obscure, 56. 18. 

( f !•' NEVA, used for the Calvinist Church, oppoi'ed to Rome, la. S. 

GIONITIVE Casf, n)t uniformly expressed m the ReL Med. In the casQ 
of words ending ia x or 2 sometimes there is no change at all, as Moses* 
2.5. 14 : Sttarez, 25. 33 : Paracelsus, 58. antep. : Elias, 7a. 27 : some- 
tir.es his i& added, as Regis Montanu* his, 25. 25 : Phedaris hit, 85. 17 : 
Actius his, 99. 8: Atlas his, X15. ult In other words sometimes s is 
added with an apostrophe, as Man's, 13. 24 : Chriift, x8. 8, 14: Sum's, 
Z13. antep. : sometimes without one, as Mans, 16. 4: Cancerf, 5a. 28: 
sometimes (but more rarely) his U added, as Galen hit, 35. 82. 

GENIUS, natural inclination, xa. ult. 

GENOVESE, Gknoesr, 48. 14. 

(GENTLEMAN (Aristotle's), X53. 16: z68. pen. : English Gbntlsman, 
184. ult. 

G " NTRY, persons abozte ** the base and minor sort o/PeepUt* 9*' »!*• 

GKOGRAPIIY of Religions as well as Lands, 8. 7. 

( .EOMETRICAL Pro;'Ortion, 170. 8. 

GERMANY, Three Great Inventions in, 49. 26 (mo Note): Maid or 
Gf.rmany, 51. 1 (see Note). 

GIPSIES, called "those counterfeit and vagabond EgyptianV 95> 27. 

( '. I^ANCE BY, to Pass close by without toucking, to miss, z88. 12. 

(iLIMPSE OF Heaven, a short transitory sight, 77. 9: Glympss op 
theik nature, resemblance^ affinity, 55. 18. 

*( rEOME (Lat, Glomus), a clue tjfyam orworttedt 68. 0. 

(H.OSSE.S, comments, annotations, 334. 14. 

( > LUEY Locks, the disease caXXtAplica Poloniea, 396. IS. 

GO for, to be valued at, irt. 21: Go to, to be required foTt €ij S9: 79. 6^ 
C: 86. 10: 99. 17. 

CO A (Tree of), the banyan tree, 305. 12. (See Note.) 

CiOl) IS like a skilful Gbometkicia^t, 38. 10 (see Note): Hbdeniity, 
20. 17. &c : His wisdom, 33. 28, &c.: His providence, so. 80, fte: 
Natu.72 is the art of God. 39. 19 : A.vijfA bst corpus Dbi, 19. 19: 



354 INDEX, 

HERMAPIIRODITICALLY Vitious, uniting tJu vices 0/ hoik sexes in 

one, 10 1. 7. 
HERMES HIS Rod, 200. 13: the somniferous Caduceus, called by Milton 

(/'rtr. Lost, xi. 133) ** his opiate rod." 
HERMES TRisMEGiSTUs, his allegorical description of God,^ X9. 8 (see 

Note, and ^otes and Queries, 1880, pp. 135, 304): 203. 14; his opinion of 

the visible world. 22. 18. (^See TRisMhGiSTUS."i 
HERMETICAL Philosophers, followers (?) 0/ Henties Trismegistus, 

addicted to chemistry and alchemy, 52. 6. 
HERMITAGE of Himself, seclusion of Ids <nvn mind, 210. 3. 
HEROD(/rLS, mentioned, 49. 14. (See Fscud. Rpid. L 8.) 
IIEROICAL ViKTUES, above tlu common level. 148. 9. 
lii«:ROICALLY Virtuous, 148. 16: 162. 26. 
HESTER, the Book of EstJier, mentioned, 49. To. 
1 1 I>.rER(jGEN ECUS Parts, differing in kind, 115. 13. 
HI ERARCHL ES amongst the Angels, ranks and orders of holy beings^ 

89. 4. *' The Angelic Hierarchy, according to that * learned and sublime 

cjnjecturer Dionysius' (Bull. Serm. 7, 1&2), was a received opinion in 

the Middle A^es and later (Dante, Farad, c. 28; Bacon, Adv. x. 296; 

Milton, Par. Lost, 5, 583)." — Dean I hurch, noie on Hooker, p. 1x5; 
HIEROGLYPH ICAL Schools of the Egyptians, 56. 24: Hibbogly- 

PHiCAL AND Shaix>wed Lesson, as if Written in secret cka r m ct er sy 

III. pen. 
HIEROGLYPH I CKS, short or secret characters, used for tyPesoremKetns^ 

27. 23 : applied to the secret dealings of Providence, 175. 24. 
HIGH-STRAINED Conceit, hyperbolical^ 36. 5: High-strained Para- 
doxes. 221. 8. 
HIPPOCRATES, quoted, 129. 20: 139. 5: 140. 2: menti xied, 128. ult. 
lUPPOCRATICAL Face, 128. 20 (see Note): 134. 23. 
HIS, used fv^r its, 76. 21: for the genitive case, 25. pen.: 26. 26: 9^ 8: 

1T5. ult. : 140. 3 : 147. t\ : 172. 1 ; 202. 14 : 220. 14. 
HISTORIA HoRKiuiLis, 212. 15 (see Note). 
HISTRIONICAL, like a stage, applied to the world, 220. 14 ; porhaps in 

allusion to Sh^spcare's '* All the world's a stage." 
HISTRIONISM of Happiness, theatrical or false afpearattce, 225. 29. 
HITS OF Chance, accidents, 30. 4. 
HOLD, to hold good, 297. 14 : to Hold on, or Hold One, to prevaii, 

obtain, 54. 3 : 214. antep. : to accept, believe in, 39. 28. 
HOLLAND, despised by the Grand Seignior, 31. 2. 

HOLOCAUST, whole burnt offering On the Vulgate, hoiocaustum), dis- 
tinguished from peace-offerings, as being wholly offered to God and ccn- 

sumed, instead of partially, 148. 10 : 162. 9. (See t\so Pseud. Eptd.fV. 8.) 
HOLY Water, 9. 23, in the Romish Church, water blessed by the priest 

for holy uses. 
HOMER, mentioned, 137. 12 : 187. 3 : his Death, 109. 20: his Chain, 33. 22. 

(See //. viii., 19.) 
HOMERICAN Mars, Homeric, 21 j 4(>eeNote). 
HOMICIDE, used for suicide, 46. 15. 
HONEST Stratagem, distinguished from ordinary stratagems which are 

not honest, 121. 13. 
HONESTIES, used for honest men, abstract for concrete; Wiser 

Honesties, 154. 13 : 170. 17. (See Ncte en p. 8. 1. 29.) 



INDEX, 355 

TION'OURRR, one tvho honours^ 57, 18. 

1 1()( )T)WINK, to blindfold, 32. 7. 

irORACE, quoted, 20, 98: mentioned, 108. 21. 

Hf)R/P: Cf)Mi!UST^, 71. 2. (See Note). 

HORIZ')N (Khep Still in my), within vty rvVr//, 119. 9: Death called 

the HoTM/ON, or boimdary oF this life, 144. l/i. 
HOR()SCX)PE, disposition of the stars at the hour 0/ otters birth^ 20. 20: 

70. penult. 
H ^SIMTAL, the wrrld may be so called, 115. 25. 
IIOUR-Gi.ASSRS 173. 3. (See Nr te.) 
HOUSE OF Darkness, the grave, 200. 18: Hot'sk of Flesh, our mortal 

bcdy, 64. 9: Hou-E OK Life, in which life comists, 118. 22 : Housu of 

Sanity, in the Pina.x of Cebcs, 147. 29. 
HOVERING, standing in suspense, 214. 6. 
HUCj Ol'r?;elvks, to jf>iqne ourselves, to take n Pride in, 174. 8. 
HUfJ^ AHOUT, to drive or float about -tvithout sails or rudder, i6i. 17. 
HUMANE Ai'THORS, 37. 11, human, opposed to divine Scripture in 1. 76: 

Humane Inclination, pi. 4, metxifu I disposition. 
HUMORIST, one who gratifies his o7vu humour or fancy, IQ9. 4. 
HUMOROUS l)EPr?AviTY of Mind, 107. 10. t/ie result of some special 

humour, oridiosyncrtisy (i e.. tnixture of humours). 
HUMOUR, general turn of viind, 90. 28: 91. 12(?): iv THEIR PRorER 

Humours, 100. 12: Men of Singular Parts and Humours, 17. 10: 

Humour and V \^^\oy^, feernshness, 151. 20: the Radical Humour, 

67. pen. , a Paracelsian tcrin connected with the vital principle in man. 

(Comp. Radical Balsome, Vital Sulphur.) To Agree and 

Humour, to suit, pcrh.ips in allusion to tlie bodily humours, 112. 7, 
HUSl'AND the Acts of Virtue, to manage, economize, 121. 14. 
H USS (John), was he a heretic or a mar;yr? 45. 19. 
HYDRA, the many-headed monster killed ly HerculeSf 92. 27; 204. ult. 
HYPERBDLE. exaggeration, 203. 12. 16. 
HVPERBOLICAE Eyes (with), exaggerating^, toA. 7. 
•HYPERBOLTCALLV, /« nn exaggerated measure, 203. 12. 
H YPOCHON DRIACK, subject to melatuholy or hypochondriasis, 100 10 : 

176. 23. 
HYPOCRITICAL Hypocrites, 220. 20 (so ni>merous Numbers). 
HYPOSTASIS, distinct substance, 54. 24. 

IDEATED Man, representing the Creator's idea of man befcre he 7uas 

created, 179. 4. 
IDES, 164. 21. (See Note.) 

\\MO^\^i:KK'^V£., peculiarity of constitution, 91. 11. 
IDOL (Subterraneous), name applied tr> goldf 120. 23. 
IGNATIUS (Loyola?), mentioned, 130. antep. 
IGNITION, kindling, 79. 17. 
ILL-Natuk'd Men. 108. 1, naturally endued with bad dispositions. See 

Abp. Trench's Select Glossary. (Comp. Good-NaTUKED.) 
ILLUSTRATIVE Way, by illustration, 72. 17. 
ni BROIL =<'w/'r^/7, 171. 8. 
I M BRACE = embrace, 104. 21 : 122. 26. 
IMITABLE Examples, worthy of imitation, 167. 10. 
IMMATERIALS, things immaterial, incorporeal, 216. 5. 

A A 2 




356 INDEX. 

IMMODERACY, excrss, 185. 12. 

IMMURED {fonfnieel) in thiesb WAi.LS of Fi.bsh, 60. 1& 

IMPAIRED, made worse, 8. 17. 

I MPASSI BLE, exempt from suffering and decay, 81. 80. 

\ M?Ml^NC Y, imfntUnce, 15 1. 18 ^ 

12 : aoT. 9«n4t. 

, ^ . ]^>*^o9ibtimg, ij. pea. : Isf 

PLirn E Sfnsf, indirect, not expressed, 01. 4. 
I M POSSIBILITIES, not enough in Religion f^r an active fiiitfa. st. M. 
IMPOSTORS (the Three), 36. 17 (sec Note). 
IMPOSTURES,y7r//V7«j. loa. 16. 

IMPREGNABLE Temper, indestructible camiition like gold, 79. M. 
IMPREGNANT, impregnated^ pregnant, 20. 12. 
IMPRINTED, >>r7W«/. 3. IS. 
•IMPROPERATIONS (see Note), 9. 4. 
f M PUGN, throw blame upon^ 234. 15. 
f MPULSIONS, impulses, 94. 2 : 207. 21. 

INABILITIES, inability (plural for singular), 2x3. 26 : 3x8. 28. 
INADVERTENCY, heedlessness, x86. 80 : 196. ult 
INADVERTISEMENT (Steal a.n) upon us, make ut gradnmify immJ^ 

vertent, 2x0. 2;! 
INBRED Loyalty, 74. 27: ** growing up from, the seeds <^ ««/irv/' 

93. 28. 
INCANTATIONS, charms, eftrhantments. «. 4: 131. 4 
INCAPABLE OK Afi-konts, (perliaps) unable to take, inditpcttd im em* 

dure, 3. 15. 
INCARNATION of our Lord, 18. 1. 
INCISORS or Shkareks. the teeth so called, 136. IS. 
INCOMMODITIES. disadvantages, 42. 26. 

INC( )M PATIBLE Distances, extremes opposed ic one auoilker, ««, 98. 
INCOMPREHENSIBLE a.nd Infinite j3istancb, bouudleu, VmiUna, 

84. tl : Inccmprehensibles. thittgs beyond mental ririinr/r¥4fm<wi, 

?i6. 3. 
INCONSEQUENT Conjectures, ///^Wrrt/, X39. 6. 
*INCONSEQUENTLY, illogically, 139. 29. 
INCULCATE unto, to impress upon, 171. 18. 
INCURVATE, to make crooked, opposed to rectify. 66. 28 
MiTiKAWOVV.^ endeavour, xo2. 18. 
INDIA, X35. antep: 194- -0. 
INDIES, used for boundless wealthy 120. 30. 
INDIFFERENCES, equalities, 314. 12. 
INDIFFERENCY, equality, 132. 15: insignilicant wattett, 46. 9: Thdiii. 

FKRKNCY OP Argu.ments, exactly-balaut'fd arguments, 5i8. 29: x^ It: 

Immfff.rency f)F Beuaviovr, im/aftiality, 7. 5 
INDIFFERENT Temper, impartial, t)y 25 : Inoifffren'T amdUnckb- 

TAiN Nativity, (perhaps) a horoscope evenly baianced mnd umd^ i^r^ 

mined^ 33. 13. 
INDIRECT (A Bad and) Way, 44 18, (perhaps) wn^^iv o;pOKd to fi^t 

{rectus). 
-' c.i>UXED. not disputed, ^>. 5. 



n^fDEX. 35^ 

INDISSOLVABLE, Mi to ht tohed, ii J. T. 

INDITE, to compose, dictate, 175. 27. 

I N D I VI DUALS, singU persoHS, 99. 80. . . 

I N-DRAUGHT, current up an opetUtu^ imU tMfk Mr iktJhlftL iA, WtL, . 

INDUCIBLE BY Reason, capaiU nf being eLtrHmi «/ 4^ lB6iM6„ 
75-9.12. 

INDUCriONS, ruUs/or rndwtum, 73. 21. 

INDUCTIVE Pkinciplk, aerteetble to reetioti, ffi. 2. 

INEFFABLE, untpeakabie, 64. 2. 

INFAMY OP THE Dead, in the sense tX defamuiHeHt 300. 8. 

INFIRMITIES, weaknesset, 93. 4. 

IN FORCEDLY, not voiuntariiy, by compuUhn, %yt. 9. 

INFORM, to animate, 23. 1 : 54. 27, 28: 58. 11: 118. 18. 

INFORMER, deUtor^ 317. 2. 

INFUSION, pouring into the mind, inepiratiom, tia U. 

INGENUITIES (GiUTBFUL), absdwn for coocKteJlMM y'li^ni^^ 
position, 318. 25. (See Note at 8. 29.) Sir T. B. (<|ii6t«d iqr Joliltea> 
also uses the words manly ingennitiee in the aeBW nwU vrgmAlS. 

INGENUITY. clrx>emess, ability, 31. t. 

I NGENUOUS INTBNTION.S 65^ 2^ simpik, pltUm (F^. h$fiim\ 



I NGRAl'EFUL, ungrate/ui, 298. 28. The more eoMBon fblM. mgmfiM 

is also found, 3x9. 1. 
INGRESSION INTO the Divine Shadow, etUnmet, 931. tL 
INHERITANCE, 393. 27. (See Note.) 
INHUMANE (that) Vice, unmaiuralfy metiici&utt *»c «1^ 
INIQUOUS, unjust, ais. 21. 
INNOCUOUS, >fcifwrAw, x6> 26. 
INOCULATION or Education, 93. 20. engfqfHttf, a BMtiiiJbor ik<Q» 

gardening, the use of the word in medicine being ttnlmowii in Sir T. B.\l 

time. £:dd. J. and M. ha^e inoeulaHan* (j^ur.), but probably idl dw 

other old edci. have inoculation (nog.). 
IN0RGAN1CAL, devoid 0/ organs, applied to the Soul, jIq. H 
^'INORGANITY op the Soul, ina»ifmkeanaiu^,U>,l. 
I NQUIETUDE in on-er-quietnbss, toani of reti,tH. 1. 
1 NQUINATED, de/ied, corrupted, 19s. aalep. The wtad if tned abo ia 

Pseud. Epid., iii. 7, p. 359, 1. X5, ed« Bohn. 
INQUIRIES, (see Enquiries), 51. pennlt. 
INQUISITION, search, invntimtiott, zxow 1& 
I N R I C H E D = enriched, 33. 18. 
I NSENSIBLE. /<w smeUlto he/elt, xcH. uk. 
INSIGNIFICANT, not signi/fcant, bringing n» wesming, 197. 15. 

INSINUATIONS (SVMPATHKTteALXMfMM/^^Xtf, XVf, ult. 

INSOLENCY, insolence, 88. 12. 

INSOLENT Zeals (tee jZWii^X 

INSTANCES OP Time, A«fAMi!r (Lat. TrantL, «i#MM/it), tt. 14. 

INSTILLING, insinuating, 6z. 17. 

INTEGRITY.>«/<r/««», 93. 19: ««3, 19L 

INTELLECTUALS op barth, ksunem inidkett. 308. 8. 

INTELLIGENCESjji. 18: dihcr unb^iied M4tt,orptiAmg^ntlBk6H»0 

minds of men. 'JThe Latin ThUtsL hat ItUei^esMm, 
INTEND, ta extend, intent^, ao8. 28. 
I NTEN DED Copv, done intentianmUy, opposed to tmmpiHimufy, 4 ^ 



-■ r - 
T r 



' - P " ■ - ■■ aj ajppga. ■;fc 






^--r .=. JL 







*"'— ,^^'.~ .^v~ .=«=■ ^ — 






• - > 



»>■ .' -'-j**^. . .. r. * 



r r 







■>/' ■, ;.. . 

" ,- . / •' i, V '.'a'..} "■ •<•;■'». i r--r»"»- .'; -^^is/ ir 

; ; ' .'/ ^ '' • : ■ ; -*,,'/; .'. /, * .- I • ' . . ~i — v: r -. : 

i' ' » r / ?' A ■/ ' / ',V ■ - 00*hff 'ntr, j'/» ,'*,. 
t T/f A / ;' >••*:» />i ■''. 

I M /// >■ M ^ » '.^ /, ///////////, I jjr .:* : inxizni/.caMi matters^ 461 f : ImMF- 
n-"y-' t *iP Af',' «r • f*, e<ftf.tiy.hai{'n'--4 arf[uintnt*^ 53. S: 13& U: 
r ■,ir»i'».v' / '.r \\v\\f-t\r,^.it, imiattialt'ty. 7, S 

<*M//I M »'» 'if •;rMrr»», im/^nr/i^l, ',-, '^'''- I-.MFf*«E- AKpUi 
* !■• *i t I \ lit f, (\i*t)i^\f^) a horotfope evenly heuatntd 

rilnri/, !t '*' 

• tiWVt \ ^^ IJ/i» a'wWav, 44 P. {i^T':izy) uroHg, o;po<ed to nQf*/ 



INDEX. i%i 

INDISSOLVABLE, Mi to ht sohed, 1x3. T. 

I NDITE, to compose, dktaU, 175. 27. 

INDIVIDUALS, stngU persons, ag. 80. j- 

I N-DRAUGHT, currefU up an opening iitU ibkifh Mr tksjftm, 4^ 4K/ . 

INDUCIBLE BY Rrason, capabU ^ being ktrivtd eU ^ jimtWrn, 

75O. 12- 
INDUCriONS, mles/or mdMciion, 73. 21. 

1 N DUCTIVE Principle, agreeable to rem^oft, 3fi. «. 
INEFFABLE, unspeakable, 64. 2. 

INFAMY OP THB Dbad, in the sense of tfefammthHt 300. t, 
INFIRMITIES, weaknesses, 93. 4. 
IN FORCEDLY, not voiuntariiy, bycompnishn, 137. 9. 
INFORM, to animate, 23. 1 : 54. 27, 28: 58. 11: zi8. 18. 
INFORMER, deiator, 3x7. 9. 

INFUSION, pouring into the mind, inspiration, ita 14. 
INGENUITIES (Grateful), abstract for coacicte, Amm ^ag^miM ^Bt- 
position, 3i8. 2ft. (See Note at 8. 29.) Sir T. B. ((tooted iqr JobMoi^ 

also uses the words manly ingenuities in the MBte WwU otgmAn. 
INGENUITY, clrvemess, ability, 31. 6. 
INGENUOUS Intentions, 65. 28. sim/le, plkh$ (fr, Minm). 
I NGRATEFUL. ungrate/ul, X98. 28. The more eommon fam, m^titiiifiti, 

is also found. 2x9. 1. 
INGRESSION INTO the Divine Shadow, enMmce, 931. tl 
INHERITANCE, eaa. 27. (See Note.) 
INHUMANE (that) Vice, utmetiuraUy meUici&us, #05. ok. 
INIQUOUS, unjust, aia. 2L 
INNOCUOUS, harmless, 169. 28. 
INOCULATION or Education, 93. 29, ekgrtffl^, a oMtt^or ftoB 

gardening, the use of the word in medicine beiof unknown in SfirT. B.^ 

time. Edd. J. and M. hare inoeulati&n» (j|»hir.7> bfot probably idl Aa 

other old edd. have inoculation (ting.! 
INORGANICAL, devoid 0/ organs, applied to the Soul, te. 21 
*'INORGANITY op the Soul, inatimsiekimUmtt,^!, 
1 NQU1ETUDE in over-quibtnbss, W€s$it of rest, x8a. 1. 
INQUINATED, de/iled, corrupted, x^ antep^ Tho wOid U oted tlnia 

Pseud. Epid., ill. 7, p. 259, 1. X5, ed. Bohn. 
INQUIRIES, (see Enquiries), 5X. penolt. 
INQUISITION, search, investi^'em, xioc 1& 
I NRICHED = enriched, 39. 18. 
1 NSENSIBLE. too stneUlto be/eli, roe. ult 
INSIGNIFICANT, not sigmficant, bringing no nmmittg, 197. 19. 
INSINUATIONS (SYMPATHBTidALX hmmettimu, X97. uU. 
INSOLENCT, insolence, 8& 12. 
INSOLENT Zeals (eee Zm/r)L 

INSTANCES OP TiMB, /lutevfr (Lat. Tfsnd., momm^Uij, at. IC 
INSTILLING, insinuating, 6x. 17. 
INTEGRITY.>e«^«^««», 93. 19: xtfj, 19. 
INTELLECTUALS op earth, kstmem AUfOictt, 906. 8. 
INTELLIGENCES^jx. 18: eitlMr wtbodiod MitM, or puhKpB ftOm' Hk$ 

minds of men. The Latin Tiransl. hat ittiet^^enHett, 
INTEND, to extend, intetuify, aoB. 98. 
INTENDED Copv, done intonHonetUy, oppoaed to ntrrepHHotufy, 4 * 



36o INDEX, 

CM MY Knsks. not by »rvument, hut By fraytr^ 34. t7 : to Ow a 

Knee, to be in duty bound to worship^ 33. 12. 
KNOTTED AND Varicose Veins, 298. pen. 
KORAN (see AUoran), 

LABYRINTH, maze, compiicatum, 39. 26: 30. 11. 

LACONICALLY Suffering, with scarcely a voord qf compUdmit 9ty 9L 

LACONISM, Laconic brevity o/speech or writings 175. 2S. (Sec Noc«*) ■ 

LACTEOUS Stars, in the milky way, 225. 18. 

LADDER AND scale of Creatures, order 0/ suecetawn, 49. penult. 

LAERTIUS (Diogenes), his Lives 0/ Pkilosophen contrastod' with 

Plutarch, 184. 11. 
LAMP of Life. 296. penult. 

LANGUEDOCK, endemic disease of children in, 135. 14. (Soe Note.) 
LAPITHYFES, more correctly Lapithce^ used f >r the passions, xu. 80, 

alluding to the quarrel of the Centaurs and Lapithc 
LAPSES, slig^ht errors; real, 4. antep. : single, xfi. 14: kuxam, z86. 

antep. : collateral, 187, 19. 
LAPT (lapped) in the water like dogs, Gideon's loldiers, 90. 13. 
*LAQUEARY Combatants, entangling' with a noose «r Imsuk, from the 

Roman gladiator la^uearius, 174. 23. 
LARRON (French), thte/, the character of the Gascon, 99. antep. 
LATIN Abilities, knowledge of the Latin language, x88. 28. 
LATITUDE OF Years, extent, amount, 221. 27. 
LAUDANUM, used fjr a soporific, 119. 86. 
LAW OF SiNAH, 150. 24 : 166. 29. 
LAZARUS, who was raised from the dead, 37. ult. : 144. 6 (see Note): 

297. 1 ; Lazarus and Dives, 78. 16 : used for a beggar, 97. 10 : 035. 26. 
^laklL^ OF Rrazilia, 182. 4. An ani;nal called more commonly die ^^^M. 

which is said to be several days in climbing a tree. (Note in 11.) Dr. ECdwavd 

Browne speaks of a " Lazy of Brazil " (voL iii, p. 405. L 23. ed. B<An)L 
LEADEN (that) Planet, Saturn, 117. 20: to Walk with Lbadbn 

Sandals, with sluggish and languid steps, X82. 18. (See Note.) 
LEARNING of to-day unlearned to-morrow, 109. 25. 
LEAVEN, to taint, 147. 10 : x6z. 3 : Leavbn and Ferment, 46. 12. 
LECHER, lustful man, 107. 14. 
LECTURE, perusal^ 41. 17; Lectures op Mortality, discaurut on 

deaths 64. penult. 
•LEGACIED. bequeathed, 98. 2. 
LEGERDEMAIN, sleight o/kand, deceptions 5a 13. 
LEGION, of devils, or evil passions, 81. 17: X54. 1: 163. 21: 205. 10. 

(Comp. Regiment.) 
LEISURABLE Hours, hcrce sjibseciva, 4. 10 (found also in Pseud, Epid, 

ii. 3, p. 141, 1. 16, ed. Bohn). 
I^EO, one of the sij^ns of the Zodiack, 206. 80. 
LEPANTO (Battle of) 1571, used for a deadly contest, xod. 22. (See a 

fragment on "Naval Fights," by Sir T. B., vol. iv. p. 287. ed. WiUdn.) 
LEPROSIE, 140. uh. 
LETANY, litcmy, supplicatioH, 1x4. 80. 
LEWIS, King of Hungary, 1^5. 1. I^BWis XL, King of France, alluded 

to, 188. antep. (See Note.) 
LIEF, LiEVs. (See Live.) 



INDEX. 359 

JEREMY, the Prophet, mentioned, ax8. 12. 

JERUSALEM, mentioned, 48. 18: ax8. 11 : thb Nrw, %z^. 10. 

JESUITS, their miracles in the Indies, 46. 28. 

JEWS, to be pitied, 8. 1 : their interpretation of the Old TestaiMmt, 43. 9: 
their reiigion, 44. 7: obstinate in all fortunes, 44. IS: thtir unbtuel^ 
49. 4 : their food, 91. 14 : mentioned, 19. pen. : 43. 87. 

JOH, mentioned, 69. 20: xoa. 21 : X5Z, 23 : x68. 8: quoted, 197, 26: nj. IT. 

FOHN (St.^ the Baptist, his ashes, 48. 15. 

JOHN (St.) the Evangelist, his description of Heaven, 77. 15. 

JOLLITy,/?j//W/y, 274. laL 

JONAS, his Rourd. X7a. 1. 

JONATHAN, his arrows, axa. 27. 

JOSEPH, story of, 30. 11. 

JOSEPHUS, \A%Antiq, Jud. referred to, 35. 18: 4a. 21. 

JOSHUA, his miracle, 49. 5. 

JUBILEE, a time 0/ delh^^rance, rejoking^ 7a 10: 73. Si>: aM^iod ^ 
fifty vears, 66. 2. (See Note.) 

lUDAS IscAKioT, the mode of his death, 40. 15. 

JL'DOEMENT. Day of, 73, 74. 

JUDGExMENTS, used iox judges or men t^ JndgtmtnU ftbitract for eon* 
Crete, 87. 1: JirDORMRNT.s below our own. 13. 7: MoxB Adtanckd, 
■x'^. 23 (comp Pseud. E^id.^ i. 9, voL i. p. 75^ 1. 7, ed. Bohn): BxsT AKO 
Lkaknkd. 5. 10: 90. ulL : Go(>d, 189. 1: MATUKKit, 9a antep.> Sobsr, 
17 IG: Solid. xS8. 20: Unstable, la 28: Wiser, 3a. 16. (See Mote 
on p. 8. 1. 39.) 

JUDICIAL Astrology, 33. 8, that branch of Astrology whkh fbreCells die 
fate of men and nations, as distinguished from Ifettural Astrology. 
which predicts the operations of nature, and is in fact • fataneh of 
astn momy. (Note by Smith in A A.) 

JULIAN, the Emjieror, his impieties, 95. 8. 

j UN E, December in the midst of, 53. 4. 

JUNIOR ENOEAvouKS>'^<<^V*f/, X09 anten. 

JUNO LuciNA, the gtxldess presiding over diildbirth, zja S3. (See Note.) 

JUPITER, the planet, 307. 16: iu infltience, 33. 11. 

JUPITER, Oklestis, OpirLBirrus, two attributes and names of Ttqpitcr in 
Hip])ocrates, 139^ 14: Sons op Tupitbr, d>NVtfvdSr, 174. 8: JuptTBlt*8 
Hkain, 185. pen. (see Note): his thunder and tliinider4)o1t, S03. 4: 
320. \\\ to invrke wiih a stone in the hand, 8x9, antep. (see Kote): 
peni;ive c.isc of the word Jupiter, 98. 27. (See Note.) 

JUSTICE. Commutative, zao. 2: Di8TKiBirnvB» zao. 1: Rbcompbmsivb, 
74. 2. (See these words.) 

JUSTINE, the historian, retored to, 49. 18. 

Is ELL. the omeuiutn or caul^ X37. antep. 

KIN(;\S Evil, scrqfultt, so called fnxa the belief that it might be cured by 
the touch of the Sovereign ; said by Sir T. B. to be increasing in Eng- 
land. 136. pen. 

KISS not thy Hand, in token (^ worship or re\'erence, 149. 8: 16$. 10: I 
Kiss vol'r Hand, a sahitation at the cad of a letter, 136. IL (Comp. 
1)k-o las Manos.) 

KISS OF THB S!<ou&B (in mystical theologyX 931. 81. 

KNEE, Knees, used tor kuetimg in prayer, 9. 81 : €(S. 87 : TO CONQm 



^fc INDEX. 



mat if 
'i\ ■■ r-t. iff i* r« ***y i 






LA C ./ _■ » I l-it LL Y 5 TFTza r r.-^w vrr^ zsarctij < 
LA ^02i^ I ■; M Zuss^mic tTcizj 0/xf€£si #»- 1 
LAl . LOVS SrA2S- £■ 5« wtuiy sroj, 235. IS^ 

LAr^DZk A'O ».CALZ '.r Qrsjczi-iss^ »rder_i 
LAiP.ll'JS • .' : -.r^rsTE > his List* 0/ 

p:=rir-:. ri*. 11. 
IJtM? .7 L:r-. i>'5. pera!:. 

LAN'iVE r. O-'J •!- *ri*=i': cxfease of chUinen ia. 135. 14 (Se» 
LA?iTHYI r,*j. =::-3r» onmerrtiy L^*iz3ut. used f c <4tf ^invMa 

al: ■A.r,g to c'-.e q-iarrcl of cine Centaurs aad T.ipirhjp 
LAPSES, lU^hi errvrt; veal, 4. aacepL : sixglb, ifi. 14: BVa 

ar:ep. : Cv-late?jil- 1B7, 19. 
LA PI ( '^AJ- rEi^) :s THE WATER UKK DOCS, Gidcoa's foUieB. 9aL Ul 
*LAQUEARY Co.cfcATAXTS, entoMgUi^ vriA a t r m tr mr 

Kootan ;;Iadia:or la/fuearius^ 174. 23l 
LARR jK (French;, ^i^ the chazacter of the Gascon, 99. 
LATIN Abilities, knowledge 0/ the Latin. languMgt, 188. XL 
LATITUDE OF Years, extent, amonnt, aai. *r. 
LAUDAN L*M, us-d f >r a soporific^ 119. 3d. 
LAW OP Sinah, 150. 2# : 166. 29. 
LAZARUS, who was raised from the dead, 37. nlL : 144. (mm NflMl: 

297. 1 ; Lazarus and Dives. 78. 16: used if« etbeggmr^ 97. 10: aasTML 
'LAlfY OP HxAziLiA, 182. 4. An amnal called more coanMMdv iW^BSMf. 

which i > said to be several days in dimbtnga tree^ (Note in O.) l>r. BAmhI 

lirowne sf>eaks of a " Lazy of Brazil " (voL ui, p. 405. L 23. ed. BahMJ)L' 
LEADF:N (that) Planet, Saturn, 117. 20: to Walk wrm ^ TfltigH 

Sandals, with sluggish and languid steps, zSa. 18. (See Note.) 
LEARNING of to-day unlearned to-morrow, 109. 25. 
LEAVEN, to taint, 147. 10: x6x. 3: Leavbn a.'*d Fkriouct, 46. IS. 
LECHER, lustful man, 107. 14. 
LECTURE, perusal, 41. 17; Lbctusbs op Mortauty, tfetntmrwtg sm 

death. 64. penult. 
*LEGACIP:D. beqtuatked, 98. 2. 
LEGERDEMAIN, sUight of hand, deception. 5a 13. 
LE(;iON, of devils, or evil pas-ions, 81. 17: 154. 1: 16a. 11: mj^ If. 

((Jomp. Regiment.) 
LEISURAHLE Hours, h4>rce subsecivee, 4. 10 (found also in />jnM£ E^id. 

ii. 3, p. 141, 1. 16, ed. Bohn). 
T,E(), one of the si^ns of the Zodiack, 206. 80. 
LEi*AN TO (Battlk of) 1571, used for a deadly contest, tod. 82. (Sc«a 

fr.ij?m»-nt on "Naval Fights," by Sir T. B., vol. iv. p. 287. etLWilhik) 
LEI'ROSIE, 140. ult. 
LE FANV, litatiy, supplication, 1x4. 80. 
LEWIS, Kinx of IIun;?:inr, 1^5. L Lewis XL. King of Frsacs, alluded 

In. iRR. anlcp. (See Note.) 
LIEF. Lufv*. (dec Live,) 



INDEX. 3*1 

LIGAMENTS, honek^ miangUmemU ; LiOAStBirrfl or tkb Bofifr, nt. IT| 

Ligaments to the World, 6t. 2S. 
LIGATION OF Sensk. binding, 1x7. 15. 
LIGHTS AROVK, constellations^ 207. 22 : op Hbavsn, jMf7. 9. 
JJKE, likely, 145. 24: 162. 13: 176. 17: saa. I. 
LIMA (from) to Manillia, i.e., euroea thg octmm, 148. S: (61. Hit 
LIMB, to limn, skeUh, 96. 0. 
LIMBO, a region bordering upon. heU, whtrt Hurt i$ miikirpUmimfWimr 

pain, 84. 15. (See Note.) 
LINGRING APTBK, lumkering after, x66. «. 
LINGUIST, X08. 29. 

LIONS'-Skins, used for armour, 162. 5. (See Note.) 
LI PARA, 174. SO, one of the iGolian islands, wiwra Vvleui had • lbc|». 

(Juvenal. Sat. xiii. 45 ) 
LIQUATION (TO PALL \HTo\iohemMlttd, 79. la 
LITANY. (See Lbtany.) 

LllTELTON (Mrs.), 159. ult. : z6a «. (See Not«.) ■ 
LIVE (I HAD A5?), as lieve, as lief 19. 11. 
LIV'D (Mbn are) over again, men'* lioet etrt Hmd, 14. il: KATSB* 

LIVED {like an automaton} than living, 17$. 14. 
LIVELY (moke), toith greater rtsomhlemce to Hfe, 134. % 
LIVERY, (without a), without fet or reward, the temmt'i iftmjr hiiac 

part of his pay, 74. 28 ; to wkax ovk uvkruk, tmkein ^urgerttie*, 97. 14 
LOBE OF Lu.vG, 138. 2, 10, IL 
LOCOMOTIONS, movements, 182. 12. 
LOCUSTS, eaten by the Jews, 91. 14. 
LOGICAL Terms. (See Aocimurr, DfPrBMCMCB, PiOPnTV, QvOO- 

LIBBTICALLY, SYLLOGISM.) 

LOGICK, reasoning, 90. 27: 1x3. 16: opposed to XketorkM, te. t4; 

LONGANIMriXy^fTAMnuwv, lemg-tmffering, soi. penult. : aaS. 8. 

LONGEVITY not to be desired, 65, 66: sox. pen. 

LONGEVOUS Generations, hng4ioed, aoa. 6. 

LOOSE, to lose, 163. 1, 82: z86. 6: 198. 88: 009. 88: sfia 88: •14. ult. 

to untie, 13. 26. 
LORD over ALL, to he tupreuse, ya>^ 80. 
LO T'S Wife, her metamorphosis, 6x. 1. 
LOYALTY to \\¥trxr^Jideiity, 99. 14. 
LUCAN, quoted, 65. 26: 68. penult. : 7X. 83: nunmerof hb deadw vA 88 

(see Note); 199. 17. 
LUCI AN. referred to, 98. 86: his irreligioa, 36. 88: 75. 81 
LUCIFER, Satan, 16. 20: 8x. 16: 903. 8: 2*9 7. 
LUCIFEROUSLY, luminously, 203. 8r. 
LURE OP Faith, beut(jxm in fa«intia|^ 19. Si. 
LUTHER, mentioned, xx. 27. 
LYCURGUS, used for a Lawgioer^ X75. & 



MACHIAVEL, his ineUgion alladed to^ 96. 8i 

187. 15. 
MADNESS, X5X. 23: Short MAOtmt, x6B. 7(i0e Note): 9TA-nrTsKu>- 

ness, defined by law, 73. 86. 
MAGDALENE. (See Mary.) 
MAGIC, distinguished firom philasofihy, 51. 



1.^ 



l' . 




"•i" ' t IK* ^^.■SP' Jli.i 5 





' . . .. '—' . .....' . .' ^ r j"— 1 T3 JUIIUC r^ 

."•i-v»Ji;.. . . .-:!=. * " -ru r: i ':e- _ ~/urr. Juif^ •_" 
".; lii.i""?:. ;' ^; _i'.. ■'7_ ..■t?- Hit 3iaina?7nE3 IE (Sn 



.' *. .'■-". . '.■ 

'*_ .'.,' \. 

. ' K *.. ", ■ 

. ' »- ''.''■' 

■. ' 1 > ^ ' i ' 



' .--. : ^i.a.:r.a. tail fi-TieriT" 3 ArrHa ssv Lfi. 



. , v • ,« "'' 7>-- '-». "I'.i. :j,:. li- 'See Xocc > 

ac7. IflL 



WS'/ '.'i'i' r./ / Ar,'-', lit it c/nra rtyrz, « 5 . 5>. 

,''f A^'/ /'.''". i///4<> '.M/ ;*',;/► riy 'v* so r*nr.*d, *=- 1*. 5"C- 

MA,''*/ .'.T«',.o>K z. . .•"'/f v.hoTi wtr.: sever. -:----il*. 5i- 19: 

^/* ,'.;■' •, J.-, ,":''••; /'::.. ty.. 'i. ; a t, ,r..':rjc:l'x, of Lazarus, 297. 10. 
MA /./ ; ./ ■-*'..,-; :-o';., •: ^i:t. 204- 11. 
*.f A ' i'l \.\' M »' I , ," A '1 ; ■ . tx/'*ri\ need leFrar;^ r,M.. -7, 
MA';i 1,1' i'li.' ,',/> ',¥ 7IIkV^j KAiOk, chUf ivorki, 53. 18. 
MAM ,'f In^'inat. O,. zh. 
.lA M in, . H'r t:*,\\y','), marrlti:^r:^ 141. IS. 

1 A I / , I M A f , • . I ' / / , rr »'., //> matrrialiie/orm into matter or substamcM, 
A\'*A'A\ •' ' '■">. .'I tr I'll ionil f.oiM(f:iriion of Lazarus, 297. 10. 



61. 



INDEX. 363 

MEANDERS and i.adyrinths, intricacies, 29. TO. 

MKDIoCRriY, moderation, 11. 4. 

MECIAS THENES, the historian, memioned, 49. 13. 

MEMENTO, 71. 13. 14: tneviorial notice, 140. pen.: 146. ult. : 172. 29. 

MEMORANDUMS, vtementos, i(,6. 23; 210. 13. 

MEMC^RIST WITHIN us (viz., conscience), reminder, 172. 24. 

MEMORY (whosh). keeping in mimi, recollection of which^ 74. 8: 

Mkmories, 219. 13. 
MENDICANTS. 94. 27. 

M ERCEN ARIES, influenced not by love, hut by hope of re^vard^ 82. 19. 
MERCURIS.M, divine message, from Mercury, the messenger of the gods, 

127. penult. 
MERCURY, the god, 139. 15: the planet, 33. 10: quicksilver, 76. 8. 
MERIDIAN, highest point 0/ glory, 31, 22: undek any mhkidian, in any 

fart of the ivo> Id, 92. 12. 
MllRI IS, 7vhat we deseri'e (in a bad sense), 15. 7. 
M I'/lAL, in tlie sense oi gold, 191. 3. 
ME i A.MORPHOSIS, change of form, 60 penult. 
ME'i'A PHYSICS OF THEiK NATURE, spei.ulattt<e explanation, 53. 27. 
MEIELLUS Pius, 186. 6. (.See Note.) 
METEMPSYCHOSIS, transmigration of the soul from body to body, 

14. 1'.': 60. .*)l : 190 1: 215 17: 224. 1*3. 
M E I E' )RS (inetaph.), living spirits of the air, 24. 23. 
MEllIINKS, Methought, // seems {seemed) to me, 15. ult.: 17. 25: 

39. 4: 56. 26: 84. 13: 102. 13: 103. 12: 104. 2, 14: 193 penult. 
MEJ \\i)\hZE,to regulate, 180 2ti. 
MEI HUSALEM, Methuselah, his great age, 40. 11 (see Note): 66. 27: 

202. 9 : 230. IS. 
*ME 1 ICULOUSEY, timidly, 182. 16. 

MICR.)COS.M, a world in miniature, man .so called, $<.. .^0: 80. 17: T14. 
penult.: 115. 27: 116. 10. (Sec Dean Church's Hooker, pp. 122, 123.) 
'I'lie womb so called, 63. 14. 
MICROCOSMICAL (think own) Circu.mferenck, the limits of thitu 

own body, 207. 4. 
M 1 1) IAN 11 i:S, thtir overthrow by Gideon, 90. 14. 
M 1 1 )R I FF, diaphragm, 138. 24. 
*.\lI(iRAX T RiKDS. migratory, 130. 2. 
MILI IAN rS, disputants, 98. 31. 
MILHI.\, forces, 207. 24: warfare, e.g. MiLlTiA op LlPE, 154. 11: 

170. s: Intkknai. Militia, 174 antcp. 
MIMICAL Co.nfok.mation, imitative, 203. 1. 
MINCE THE MS RIVES, to divide into Small sects, 17. 9. 
MIND, to attend to, to notice, 36. 7. 
M I N ERV.A, to be prayed to in go >d dreams, 139. 14. 
M I N I )R .\ i K, to diminish, 210. 21. (Minoration is found in Pseud. Epid. 

i. i. p. 14. 1, 7. fd. B'hn.) 
M I N O R 11 Y, nonage, 87. 11. 

MIRACLES, 46 : man's life a constant miracle, 115. 

MISC.XRR I AGE,/a/7//fr, 30. 18. (See Note. ) It has been sug^e5ted by a 
friend, th.at. though the letter did not miscarry (or travel in a wrong 
direction) at fir>t. yet it did so afterwards, when it fell into the hands cf 
the King, for whom it was certainly never intended. 



u 



r--. - r- 






r* 



J 
J 




yyz.. ^ - -u 



ma.: -js.^. 



^ ■• 



- ' -y > V «■ - '.< -trnft^"* Sine 

■•-,'>c*-j^s ;»*• »~*vi^^ '/ SUB " 










-C «{. "UMAp. 




'J/ 

■4' 



■4' 

M' 









>/. // 






■«♦«.**! /rVPfl 






i^ rtftUm*' 






;'//,.",' 4^^ v,A>> ^fj U.I Ir^it tn ^!«rrm^isy -vtiMmtt rwSfitm, 
J' A \.\/.r, ''■ » A' ; r'.i-*.. '<> rrHder ^lermetwiu m mr ml , wr^. 7. 

J'l'MIV'-'v ' vr ».■ .-Mr ;■. i-r^M'Ti'/M oyj^ <■»/ stdjset §0 ti§tf^ iit. C 

i' \ A '//■* ',f *i^ f *•**, / -.4 i'/ 

VI AL 'h- t'.r hr firing f/if ttamp 0/ death, 134. 2S. 

V S MM'/ tuorlaU. 47 «: i'//. 1«. 

M » M'I'.A / I'i I, //vi'.'. »• .T'» <.r* AHr* thb wowlo, 70. J*. 

f'/irV. /// thmtftl. vi>,. Z: M'/VTiriKD IMTO A THOPSAMP Wli lf MS, 
ffltih/rif hy thmlh, 7'. '.I 
;r/i, y, u \,nM 0I. 41. ntf 47, A: 4-). 7: hindrath, 49. SB. (SmK«m.) 

■;':,<// 14 '' Miivii«rranii htimani," the moM of a dead awn's dnill 

in V UtMftI ; ;iiil»ri'»|i'* /.nH//f>H l>i\frent, X. 4. f 423.) 

I MI'.M 'ipfh, MorHKfi vK.i":. Uading to othert, 904. 30: 905. 8. (Cnoipk 

Vh I Mirii-'fiM ) 
M<rM VkM, mtn'fHg font* or Influencti^ 36. ilO. 
M< HM.DKM, /^ M/i'fir m^m^ (aviivc), 136. 6. 



INDEX. 365 

MOUNT, Sermon on the Mount, alluded to, 150. 28: aax. 22. 

MOVEABLK (thh fiwst). (See First Moveable.) 

MULTIPLYEU Acknowledgements, repeated thanks^ 183. 18. : Mui." 
TiPLYiNG Imi'kovement, 149. 25.: 165. 7. 

MULTITUDE (the)^ the special object of Sir T. B.S contempt. 99. 21, 28 : 
100. I'J; anticipating Carlyle's expression, "thirty millions ot peoplet 
\nosi\y jbcls. " (Comp. Pseud. Epid. i. 5, p. 38, 1. 30. ed. B^hn.) 

MUMMIES (i:< vhtian), 135 20. 

MUSES, used for learning isr literature, 99. 7. 

MUSIC OF THK Si'iiRKKs, HI. 17: that the rotation of the planets wai 
attended with a musical sound was a fancy of the Pythagoreans in 
6th cent. B.C.. which, after it ceased to be more than a dream of early 
.istronomers, has maintained its place in poetry and popular lan|;uage 
ever since. (See Mr. Pattisun's note to Pope's Eisav on Afan, i. ao;i, 
p. 85, i)x(. 1875, who givc^ references to r« me of the chief passages 
whtre the phrase and the idea occurs. The expresMon has recently 
(Nov. t88o) been the subject of a discussion in the I UuttrtUid London 
Ne-jus ) 

MUSr Nheds. 45. 21 : 147. 17. 

MUTABLE Faces, changeable, inconstant, 185. 7. 

MUTATION, change, 7a. 1. 

MUTES, dumb persons, \si. 29: 169. \X 

MUTILATE B0DIF.S, mutilated, 122. 4. The word is found also in Pseud. 
Rptd. vii. 2. p. 215. I. 22 ed. Bohn. 

MU'TIN (French), stubborn, applied to the English, 99. 80. 

MYSELF, for / myself, 37- 26. 

MYSTERY, trade, calling, craft; trade antu mvstbrv or tvfo- 

GKAVHERS, 43. 4: WHOLE I'KOFESSIONS, MY.STEKIBi, AND CONDITtOMS, 
99. 2r). 

MYS TICAL THEOLOGY, 231. 22. 

NAKED APPETITE, simple, 186. 8: makkdlv known, mntkout eovoring 
or disguise, iTy 22. 

^ WW \H\, petroleum, rock oil, «. 7. 

NA'l'IVITV OF ouK Religion, date 0/ its commencomoni, is. 6: horo- 
scope, ^3. 14: EASY NATIVITIES, ckilobirtk, 130. 80. 

NATURAL Royalists, by nature, 198. 80. 

NATURALIi Y, naturalness, 34. anicp. 

NATURALIZE, to make natural, 220. 27. 

NA'TU RALLY, in accordance "with nature, 76. 11. 

NATUR'D. (:>ce Best. Good, III.) 

NATURE IS THK. art of God, 29. 19: our, their matvrss. conHsiu^ 
tions, tempers. 15. 7: xi8. 18: 194. 28: 224. pen.: abstract for concrete, 

Co.NTKMPl.A-tlVK NATURES, 15. 28: MBXCIPIfL NATURES, 94. 18. (See 

Note on p. 8. 1. 29.) 
NAVEL (the man without a\ viz., Adam, 114. 2ft. (See Note.) 
N .\V I US (.\TTi'.s). (See Acti l-s.) 
NEAR. (Sec N her) 
NEAT Delusion, the Latin TranjJ. has " eunahilit impottura,'* but it 

m)re probably means pure, simple (uMadulteruted), U3. antep: THrf 

NKATP-ST WAY, *' eUgantissime," 65. antep. 
NEBUCHODON JSOK, lii.5 illness, 61. 1: 909. 16. 



366 INDEX, 

NEBULOUS Stakr, vtisiy, undisiinguisJiabU from etuh ciker^ aas. 19; 
NECESSARY Mansions, decreed by fate, inevitable, n. 4. 
NECESSITOUSNESS, need, 164. 11. 
NECESSITY (THAT FATAL) OP THE Stoicks. 36. 7.* ** tlU fmtotis 

necessitasy guam tinapfjJvrtv dicitis." (Cicux>, Ve Nat, Deor, L ao.) 
NECl'AR, used for a deiicioics drinks 113. 29. 
NEEDS (must), 147. 17. 
NEER, close, intiiuate^ familiar, so nbes a glympsb, 55. 18: ifSBK 

ACQUAINTANCE, IJI. 7: »i.'^r«x/ FKIRNUS, lOZ. 4 : NBBR JUDGBMBNT, 
55. :-}2 : NKERKJ< AITRBHENSION, iz6. 28 : NEEKI.Y APrRBHBNDS, 109. 11; 

NBBU'LY DisrosBS, 93. 2(3 : NEERBR {iHore nearly) auoictbd, 95, 26. 
NEGATIVE doubled, 60. 12: 81, ult. : 105. penult. 
NEGATIVE Impieties, arising/rom ignorance, 44. 6. 
NEGATIVE (u?o.v the) of, because it is contradicted by, 39. ult. 
NERO, the Rooian Emperor. 100. 3 (See Note): j86. 8 (See Note): 

220. 9 ; confounded with Tibenus (?), Z07. 14. (See Note.) 
NES'lS (ro i-ooK DKYOND theik), 109. 4. 
NEUTRALI • Y, in itcad of Naturality, 34. antep., in Wilkina Ed. (T.) 

and in Bo'm's reprint (X.)* must be a misprint. 
NEW-CAST Religion, remodelled^ refortned, 8. 11. 
NICEPHORUS, referred t >. 140. 24. (His Oneirocritical Venes fmbfished 

with Artemidorus, ed. Rigalt., Paris, 1603.) 
NIGHT, daughter of Chaos in Greek mythology, 131. antep. (See Note.) 

Night-walker, somnambulist, ns. 4. 

NILE or NiLUS (the increase oi<), 26. antep. ;309. 16.: Egyptian Rxvbx, 

205. 1. 
NIMBLE Sun. 119. 22: Nimbler Heads, more lively, 109. 8. 
NO MORE BUT, no more than, 51. 16. 
NOAH, general flood of. 39. 6: 218. 10 : world populous in his time, 40. 8: 

contemporary with Methuselah. 202. 9. 
NOCENT, a guilty person, 173. 18. (See Note.) 
NOCTAMBULOS, somnambulists, 118. 4. (See also On Dreams, toL iiL 

p. 346, 1. 2, ed. Bohn.) 
NONAGE OF OUR Church, when it was still in its infancy, 87. 12. 
NONE = NOT one, 90. 15. 
NON-ENTITY, non-existence, 227. 2. 
NON-EXISTENT. 202. 21. 
NONNUS Panoiomtes, his versified i>araphrase of St. John's Gospel 

referred to, 296. ult. (Edited by Dan. Heinsius, Gr. and Lat., Lugd. 

Bat.. 1627.) 
NON-Peufokmancks, 147. 10 : 163. 13. 
NON Ultra, nc pins ultra, a point beyond which it is impossible t^go, 

150. 17: 166. 22: 180. 6: plural Non ultra's, 195. 9. 
NOON-Day Vices, open, manifest, 183. 80. 
NOR. used as a second negative, where we should say and; NOR CANNOT, 

60. 12: NOR NEVER. 8x. ult. : NOR TAKE NONE, XO5. pcn. 

NORTH Star, the polestar, loadstar, 109. 8. 
NOTE OF thy GENEKATION,y2l/W^, 181. 27. 

NOTHING, nothingness. 223. 28: best part op nothing, as God 
created all things cut of nothing, these are the best parts of His crea- 
tion. 55. 19. 

NOTORIOUS Prodigal, noted, well-known, 85. ult. 



INDEX, 367 

lOVELLTZlNG Spikit, innovating, 176, 5. 

u)VlTY, novelty, 176. 6. 

[OX. the goddess Nighty 131. antep. (See Note.) 

iULLITY, vothingfuss, opposed to omneity, 58. 11. 

[ UMA, menlioncd as the type of a good man, 178. 16» 

iUMERICAL, individual; Numerical Fokms, 54. 22: Numerical 

Sklf, 54. 25 : 76. 10. 
[UMEROUS Numbeks. 225. 17. {Crtvp. Hypocritical hypocrites.) 
lUNCIOS (AiKY^, unsubstantial messengers, 127. ult. 
[UT-Shell (in a), in a small compass, 204. 20. 

I ALTITUDO, O the depth, &c., 17. 31. (See Note.) 

iHJECr L'NTO, Qo. 21. (.See No-.e.) 

tULIGATION (Acts of), favours conferred^ 219. 5: obligations, con- 
tracts, promises, 220. 1. 

BLIQUE. indirect, 102. 21: Obliquely, 50. 4: 183. 2. 

•BLIQUITY, indirectness, 183. 7: ^«7/, 170. 10: obliquities, </«//«- 
tions from moral rectitude, 190. antep.: 217, 6. 

BLll ERATE, to efface frotn memory, 212. ult. 

liLIVlON, 222. 19: OF isgratitvue, forgetfulness, arising from in-- 
gratitude, 172. 18: Tower of Oblivion, 153. 1: 168. It). (See Note.) 

iBSERVABLE wokth, notable, remarkable, 178. 13. 

DSERVATOR, observer, 196. 25: 210. 25: the author of ** Observations,** 
237. 10. 

► BSC^LE'i'E Affectation, exploded, antiquated, 176. 12. 

• BVIOUS Food, easily found, procured, 186. 7. 

•CCULT Qualities, secret, 68. 23. 

ECONOMY, 17. 5: 154. 20: 170. 23. (See Economy.) 

KDIPUS, used for a solver of difficulties, 175. 19: every man's own 
REASON IS HIS BEST CEdivus, 13. 25. (Cooip. **Our reason must be 
our Apollo," Sir T. B.'s Works, vol. iii. p. 258, 1. 36, ed. Bohn.) 

►FFER AT, to make an attempt at, (?) 220. antep. 

\Y'\Y.^, frequent, 218. antep. 

)LL) (the) Man (Rom. vi. 6), i^6. 20. 

>LYBIUS HIS Ur.v, 219. 26. (See Note). 

OLYMPIAD, the space of four years, 172. 28. (See Note.) 

►LYMPICKS, the Olympic gatnes, 182. 6. (See Note.) 

►LYMPUS, used for any high mountain, 177. 20. 

;M1N0US Phoghosticks foreboding ill, 51. 29. 

OMNEFFY, allness, in verbal opposition to nullity, applied to God as " All 
in All," 58. 11. 

>MNI BONUS Ferrarius, quoted, 134. 12. 

)MN I POTENCY of Gold, 149. 1: 165. ». 

)MNIPRESENCY, applied to God, omnipresence, 209. 30 : Omnipresent, 

57- 1- 
)NE1R0CRITICAL Verses, on the interpretation of dreams, 140. 23 
vJNEIROCRITICIbM. interpretation of dreams, 140. 10. 
)NLY. or Onely, alone, 58. 3: 96. pen. : 121. 81 : 237. antep. 
)PACOUS side of OPINIONS, dark, opposed to li4ciferou*, 903. 26. 
)PENER. more open, 12. 24. 
>PERATOR, one who makes something out rf something; opposed to 

creator, one who makes something out of nothing, 58. 17. 





363 INDEX. 

OPHIR, 178. 27: usedfor/»«/»ttl . ■ •-*-. 

OPINIAIRIIY. pertinacity ht o/inioH, 193. 1ft. (Uarf A» Al JMril 

Epid. TiL 9. imt.) 
OPINION, personified and styled '* that Eopnai,'* 19j.iL • ' . 'i 

OPINION. to0/itu, 40. S4: 8a 5. -■ 1* 

OPPONENT, in a theological dispotatian, 41. 8.^ 
OPPOSE, to raise objections i^, as in an academical 
OPPOSIl'E, an adversary, c/^omeHt, 236. 8. 
OPPROBRIOUS Scoffs, scurrihus, 12. IS: ^..-,«««,wi,^, 
OVllQYJs,, Science o/ilu nature and Uemt of vitimt^i^x^l K 

THESE E^'ES, their visual ^ower, 70. 17: Inwakd OmCKi^ ^& 
ORATION (French, orauon\ prayer, 289. 13. 
ORBIT\', bereavement, 222. 26. 

ORGANS (Improper), instruments not well etdapUdftr Hkeh^ 
ORIGEN, one of hb errors, 15. 14 : his selfHnmilatko, I48. tt: 
ORISON (French, oraison)y prayer^ 15. pen. 
ORONTES. a river 0/ Syria, x8x. 16. (See Note.) 
OS MAN, Sultan, 220. 5. (See Note.) 

OSSEOUS PART OF GOODNESS. WHICH CITES STAMLmr TO AU. 

204. 26. 
OSTI ARIES, mouths 0/ a river, 205. 2. (Used also in 

8. init.) 

OSTRACIZE, to banish, 303. 16. (See Exostkacizs.) 
OUT (to be), to be mistaken, 63. 9 : 143. 19 ; to be exhtuated, 314. IT. 
OUT-SEE the Sun, to see further than the sum com tee, ^ 1& 
OUT-TALK, to overpoiver in talking, Z09. 8. 
OVATION, a minor kind of triumph, 153. ult. : ids. 15. 
OVER^quiettness. too much quietness, 182. 1. 

OVID, afraid of drowning. 199. 22. (See Note.) J 

OVIPAROUS QUADRUPEDS, bringing foTth their young eu ^gg», 138^ M. 
OYSTER-Shells, used ior flaws, bUmislus, 195. 5. 

P/EDAGOGY OF Example, teaching, 196. penult.^ 

PAGAN, antient luathen, using the word anticipatively, 8. Si: 49. T-: agv. 
25 : 168. 9 : modem heathen^ 4r. 16 : 44. 5 : 6a. ult. (For tb« hiituij 
of the changes in the meaning of the word, see Trench On iht SimJl^ 
of Words, and the references to Gibbon, Grimm, and Mill.) 

PAINTED Mistakes of ourselves, deceptive misconeeptitsu, 1V4. #, 

PALATIVE Delights, pleasures of the palate, of the table, 183. 1 

PALLIATE, to make up for, 230. 19. . ' 

pandora's Box, of diseases, 137. 29. 

PANEGYRICKS, commendations, 201. 4. 

PANEGYRIST, one who commends, 183. 16. 

PANOPLIA, panoply, 86. 4 ; the Latin form of the word shows that it 
n')t been completely naturalized in English. (Comp. Statua.) 

PANTAGRUEL'S Library (in Rabelais). 38. penult. (See Nota.) 
'ANTALONES and Anticks. pantaloons, buffoons in 
66. 14. 

^HACELSUS, quoted. 51. 21: 58. antep. : 190. 27: 271. ult. ; hts^^««UL 
^oxis, 34. ult. (see Note): 131. 6. Paracelsian terms, Radical Balsam, 
' "oical Humour, Vital Sulphur. 



INDEX. 369 

PARADISE, tlu Gardtn of Eden, 90. 5. 

PARADOX, a tenet contrary to received opinion^ ait af/aiXHt aitt&tUfyt 

32. 10: 47. 27: 83. 13; Paradoxical, 13. 80. 
PARAGON, used as an adjective, petfect^ 146. 30. 
* PARALLAX I S,A7m//a^, the difference between tht reed and mfjpmnnt 

place of a heiweniy body, 188. 16. 
PARALLEL (in thb same), /rW on the globe marking ike iatihtitt f74« 

14 ; Parallel, to equals 14. 29 : 36. ult. : 37. 11: 69. 19. 
PARALLELLSMS;/am//^/r. resemblance*, a«a. 8. 
PARASITE (Think oytv), Jlatterer, 173. antep. 
PARENTHESIS, used metaph.)r;cally for ft secondary or mbordinetie 

portion, 98. 17, opposed to " the main discourse ; " Pakinthbu or 

CoNsiDEKATioNS, i8o. 23 ; Parenthesis in ErBRMrry, 230. IL 
PARIS, not a suitable climate for an infirm head, 129^ antqpi. 
PAR riCLE (Ethereal) OP Man, kis spirituai nature, 19a. 85. 
PARTICUIAR Inundation, 39. tf: Dslugs, 39. ftnlep ; >i0r/Ai/, e^jfeet" 

iHji only one part of the globe, optposed to GBNBKAL PLOOD, JQ- A* 

(B.icon has " particular deluge," Essays. 58. p. sjft. 1. zS. od. I863.I 
PAR riCUIJVRITIES, peculiarities, 4. 10. 

PARTS (men of singularX of more than ordinary ahUity, 17, 10: 37, 1. 
PARTY, a particular person, any apflictkd fartv's MISBRY, zoc. 18 ; 

THK parenthesis ON THE PARTY, 98. 18, Oppowd tO THB MAIN DIS- 

coi'KSE UPON THB SUBJECT, perhapt in tne teiiM ol Atr/, dt^ls. 
The Latin Translator usct the words p>artium and pesnrgormm. On 
thu other hand a friend sugj^etts that party is used in its foranic mb««, 
for one of the liti|{ants in a su.t, and so = tht advtrmrf. Smith (in 
A A) explains the w jrds to mean, ** the digressions on peraooftt aatlcrs 
indulged in by the disputants." The othtr Editors «!• dlent. 

PASS HY, to pass over, to forgive, 198. 29. 

*PASSAGER Birds, migratory, 150. 2. 

PASSED Apprehension, ji&nwM>r, tn Umu^eut, 5. 5 ; Pasbbd BT, mgltcUd, 
205. 21. 

PASSING-BELL (15. pen.). 105. 14; abeU tolled wfam ft soul it ^Mf^ 
away, to invite the pravers of the hearer*. '* And when ftny is punvK 
out of this life, a bell shall be tdled .... and after the puty's dont'i 
(if it so fall out) there shall be runs no more than cno sikort peaC wkl on^ 
oth^r before and one after the buriid." (jOonsiii, eusd Ca mo mt £ccU9, , §67.) 

PASSION, an^er, xa. 10, 27 : 98. 23 : azoc 21 ; ta^jihing, syti^edkj, 94. 11 : 
102. 1^ h>, 29. 

PASSIVES, used substantively tot passive ^nci/Ut, 51. VL 

PATE, heail, 98. 28. 

PATHETICAL Imprbssiins, mommg, 153. ST. 

PATHOLOGY (a strangkX list or coUectiom ofdimmtf^ 137. M. 

PATOIS (Yuoich), provincial dialect, 108. 14. 

PATROCLUS and ACHILLA'S, their fHeodamp, 103. li. 

•PATRON (verbX U patronize, support, la. 27: 9a 8. 

PAUCI'lY. )Wi«i^«, 185. 19. 

PAUL (St.). referred to. 37. 8: 64. 2: 99. nit: sofi. 19:qaolBd, 
penult : 84. 29: 80. 24; St. Paih-'s koblb CHRirrtiUc, 15*^ 14: s) 
antep. : St. Paul's SANCtUAsr. aa 25. CSoe Noto.) 

PAWN (TO YiELu a), in disss, /p /Aw tkt mmorm a y # ito*/ <dh s <t<hs y, 
35-2*. 

B B 



r r.t r 

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ti /vr»rr<nrjr, 43, IT; 






y .\'*','A'., lo e *'i>ninf 'arf/ully, ■-.', 'l'. 1*5. «1. 

l'\'.\i-A* ''' J. 't' f '.■.-. *-'i. 4/. J : ^.7- r^T.ih.: 21?.^; quoted,*!. 11. 
r; J l'/,t".(fA. i. '. i. ;.,'!*',,:. ',!, ).'.u.W.U ui- Via. ('Se« Note.) 
fHALAI'l'. in>, I',' it, H'„ n. 

\'\\SV hJ t\\" , ItA'.'iUirf, tti' j>'i',uf./i, y>. 10. 
i'lHt.ii'. ll./ \i';tf,u, i/i'-f,ti'/n«:«l, 154, W;. 
J'MM.II', Kii,;/ '.f ' .\i:t\u, twf.U',u-A, y*. *l*L. 
rimj'.M*. ■;, i„r„ti./rM-'J, jJj;. 13. 

J'l HI. ';'-:< /I'll M'''> Si '/-.I', r-i'-nrd to, d. 3: used for an utiducmfermhU 

•M'l^ V/.l/*!:-;, ih«- 'li'la'ti/. \M,f.x, mentioned, aai. 20. 
»" V( M \\,\i\\ i,tvf,| (i,r /< fnetftento, something warn at « rtimiMder, 
■". ■"••. W, :ii/: »ii, «>, (O^mp. Aml'lbtT) 



INDEX. 371 

PHYSTOGNOMICAL Lines, 193. 29: 2m. 80. 

ril YSIOGNOMY, discerning a man's character from kit/taiurth 94. •• : 
95. 2, 23. 

«PIIYT()GN0MY, discerning ike nature of pla$Us from IkHr outmm^ 
forms, 95. 1. 

PI A Matrr, the innermest membrane investing ike brain; TO i T ME T CK 
THE Pi A Matkr, to troubie or tUsturb tkebnun, 17. 85. 

Pli'K Fraudks 48. 11. 

PICKTHANK Delators, officious inforfnort, xji. S8. 

PIECE, a favourite word with Sir T. B. when he wrote the Xel Med., med 
four times in one pap^c, a6. 8, 19, 21, 80: 3a. 2ft: 38. sntep. : 41.28: 
4>;. 5: 55.7: 62. 15: 78. ult.: 79. 25: 81.6: 83. 2; PtKB or 
IhviNiTY, ri6. 12; or Fortitudb, 44. 80; op Mam* iia ttntep. ; or 
Mortality, 107. 26 ; op Nature, a6. 10 ; a?. 1, 0. 8 ; thb Catas* 
TKOPHE of this Great Piecb, 74. 7, probaoly ft very eariy exftmple 
of the word being used in the sense of armtma. Pibcbs, 59. ttlt. : 69. 
7: 114. 9. To Piece out, to suf^ply deficiencios, 33. i. TV) Pnoi 
up, to compose by adding piece topiece^ 86. 11. 

PIE TIES, abstract for concrete: pious actions, 198. 8; picmM HUM, 930. (L 
(See Note on p. 8. 1. 29.) 

PINACLES OF Divi.siTY, kigkest Parts, ss. 16. 

PINAX, the HiW;, or Table, of Cebes, 147. 25: i6x. 9. 

PINED Away, 109. 20; Pined Faces, toeuUd witk diueue, 134. St. 

PINEDA (Juan ns), his "Monarchia Ecdeaiftttka " (4 vola. ]oL» Sfthun. 
1588) referred to, 49. 28. (See Note.) 

PITIES of Men, /A//r//(r, 94. 81. 

PITIFUL, paltry, mean; Pitiful Things, X84. 81; Fitipvl Ra2iic« 
216. 11. 

PIANETARY Hour of Saturn, 117. 10. 

PLANKTICAL System of the Wonui,piatuta»y, iji. 18u 

PLANTATIONS, colonu's, 136. 28. (See Trench's SOtct GUtmry ,} 

PLANTS, revived from thdr ashes, 76. 18, ftc. 

PLATO, his opinions mentioned and alhided to,a.4: 53. 80: ^88: 109. 
": 112. 4 : 123. 21 : 137. 11 : aoo. 4 : Plato s viae, 14. ST ' 



28: IZ2. 4 : 123. 21 : 237. 11 : aoo. 4: Plato's viae, 14. 88 (see Note); 
HIS WILD horses, 174. 81. (See Note.) 
PLATONICK (Easie and) Dbsceiptiom, wrraoUT a Rigid DBnm- 

TION, 19. 6. 

PLAUDITK, 183. 12. (S-e Note.) 

PLAUSIBLE, praisewortky, 5. 6 : 151. 80 : 167. Ill (Ses Trench's SeUci 

Glossary.) 
PLAUTUS'S Sick Complexion, 128. 19 (see Note); s misiaksinb 187. A. 

(See Note ) 
PLEA or TITLE, rigkt to property, 38. 6. 
PLEASURISTS, person* devoted U pUana»t, S94. A. 
PLEBEIAN Heads, vulgar persons, 93. 1. 
PLEURA, the serous membrane of tkeims^, 138. 10. 
PLEURISIES, formerly rare in England, 137. 14. 
PLIABLE, submissive, 19. 4. 

PLICA OR GLUEY LOCKS, 296. 18. 

PLINY, the Elder, quoted, X3x. 87: m snti o oe d ns a ipsriniea of aa tn- 

trustworthy writer. 17. 10 : 193. 80. (Comp. PsemL JSptd, L 8. 1 6.) 
PLUME Himself, to pHde ksmself^ ic& 80. 

B B a 



372 INDEX.. 

PLUMMETS (hang early) upon the heels of pride, to /&^«s, hitp 

down, prevent its mounting^ 153. 8: 17a 29. Milton aqpealcs of "tbo 

leaden-stepping hours, | Whose speed is but the heavy plummet'^ paoe." 

\0n Time.) 
PLUNGED AND gravelled, /7/sz/(frtr, embarrassed^ 37. 2. 
PIX^RAL nominative with singular verb. (See SiNGUi^Aic.) 
PLUTARCH, referred to, 49. 3 : 184. 11 : 3x4. 29. 
POETRY by Sir T. B , 24, 52, 65, 69, 71. 119. 
POINTERS, the two Stars in Ursa Major that point to the Pole Stu; 

109. 8. 
POINTS OF us ALL (those four inevitable), Death, Jin3GKm*«Ty 

Heaven, and Hell, 71. 15, probably in the sense of "a tliias <* 

truth which ought to be regarded considerately." (Webster.) 
POISONS, abstract for c^ncrete, poisonous creatures^ X14. 18: 178. -8. 

(See Note on p. 8. 1. 29.) 
POLES, metaphor from the magnetic pole, 14. 1 : polks op HONssTY. 149. 

ult. : 165. 29. 
POLICIES of countries, constitutions or plofis of govemntent^ 108. iilt 
POLICY, ^rm//, 154.13. 
POLITIAN, quoted, 236. 
POLITICK NATURE of vice, crafty, 154. 12 : Politick points, mmiigr$ 

of mere expediency^ 46. 9. 
POLITIKS (well-okdekicd), go7iem?nents, 93. 20. 
POLTRON (subs), a coi.vard, 174. 15 ; Poltron Friendship, beut^ 

184. 20. (See Poultron.) 
POLYDORE Virgil's Hist. Anglic, referred to, 137. 13. 
POLYGAMY, not always to be condemned, no. 25. 
POMPEIAN PKiMiTY, 303. 26. (See Primitv.) 
POMPEY the Great, 195. 15; Pompey and his Sons, aiOL 1 (1 

Note); the so-called *' Pompev's Pillar *' at Alexandria, 167. 8. 
PONYARD. (See Povniard.) 
POPE (the), called "the Bishop of Rome," 12. 13; Sir T. B. had been 

contemporary with four popes, 66. 8. (See Note.) 
J20RPHYRY'S definition of Angels. 54. 5. (See Note.) 
PORTICUS (Gr. SrtJa), used for the Stoic Philosophy, 221, 21. 
PORTRACT, P0URTRAICT,/^r/m7V, 22. 19: 96.8. 
PORTUGAL, not a suitable climate for those who are tabidly inclined, 

129. 27. 
POSP:, to puzzle, 17. 32: 47 21: 72, 30. A word familiar to Sir T. B. as a 

Winchester scholar, the Examiners being called Posers, 
POSIE, motto on a ring, 114. 6. 
POSITIONS, assertions, propositions, 188. 5: positions op mbn, iaa.19: 

desperate positions of atheism, 3S. 30. 
POSSE (Things that are in), things that may possibly exist k^trwafier, 

80. 26. 
POSSESSION, demoniacal, 205. 6 ; possessions ok air, viz., the tuHgt, 

199. 28. 
POSSIBILITY, a thing that may easily have happened, 103. 10. 
POST NOT, hasten not. 180. 4. 
POSTERITY, descendants Ihnng after oitr death, as distinguished from 

Progeny; his progeny .may never be his ^osteixits, may di^ B^art 

him, 222. 21. 



INDEX. 373 

POSTERN, hackway, 151. 14. 

I'OSTLIMINIOUS LiFK, a subsequent or second life, 256. 88. 

rOSTULATE, that which is taken/or granted without si^ci*iU(X^^ro^^ 

40. 11. 
rOTION OF iMMORTALnv, draught conferring immortaiUjft it). 80; 

Potion of his Country, aoo. 3. (See Note!. 
POULTRON, 99..intep., applied to the (modern) Rommns. (See POLTBON.) 
i'( )WDER-Plot, Gunp<rwder'plot (1605), 30. 17. (Sec Note.) 
POWERFULLEST im.a.mes, 79. ItJ. 
I'OX {pocks, pi. oi pock\ THK SMALL POX, distioguislied from thb gsbat 

rox, 136. 30. 
POYXIARD (Kr. foignardS, dagger, 6> 21 : 200. 0. 
PRACTISED CoNci.u.siONS, practical, xao. 17. 
PRATING, talkative, 109. 7. 
PRAYERS FOR the Dead, 15. 28. &c. : 329. 10. 
PRECEDENTS, signs, tokens, 44. 20. 
J'RECOCITY, ripeness preceding the usual time, 134. pen. ; VISTITOOt 

PRKCOCITY, 183. 24. 

PREDESTINA'l'E Forms, predestined, 75. 24; Pkeob«tinatbd Ends. 

21;. 22; PERIODS, 31. 18. 
I'REDESTl NATION, the doctrine that all things are nnchtmgeabfyfnW' 

ordained, 21. 8. 
PREDOMINANTLY, chiejly, 2x5. 9. 
PRE-EXISTIMATION, higher esteem, preference, x88. 28. 
J'REFERRED to Sense, raised, promoted, ^t. 3. 
PREGNANT Example, plain, clear, 5X. 2. 
PREHEMINENCE, pre-eminence, 93. 15. (See Note.) 
PREJUDICATE Belikf. /b> tned hefore ejiaminalum, jl^' i& 
PREMONITION, /r«//>«* tuaming, 51, 31. 
PRE-ORDERED COURSE, fore-ordained, 3a, 8. 

PREORDINATE Skaj^os, fore-ordained, 31. 11 ; PkK0K1)INAT10N,8s6.S8. 
PREROGATIVE, /rff'/7<y^, X5. 11: 28. 17: 34. 19: 88. 23. 
PRESAGE, toforeshotv, X39. 6. 
PKESCIENCE./^y/'>t«<nc//f«a5eip, 2x4.8: 996. iih.: aaj. 10. 

PRESCIOUS DETKR.MINATION, /5?rTr*iwm'/>re. a«. 0. 
PRESCRIPT OF THEIR Natures, direction, 8^. 8. 
PRESCRIFITON (to makp). to claim as cue's dtte, to take ae ei mmiter 

of course, 195. 10: 218. antep. 
PRESENCE OF God, 78. 6. 

J'RESS (the), printing-press, puhlicatioH qf hooke, 3f. 8. 
Pi^ETEND, toputforxvard, to boast, 42.1 : 50. ult.: 89. 19 ; TO PBBTSMO 

I'NTO, to lay claim to, 88. 25. 
PREVALENT Y>vf^\v\mic\, prevailing, X4a. 17. 
PREVARICATING Way, artful, isutdiom, z8a. pen. 
PREVENT, to hinder, 183. 29. 

PRIME, best, 224. 1. (A punning allunon to last, 323. uk.) 
PRIMIIY (Ca£.<;arban ok Pompkian), primacy, first or kigfkni ^laee, 

303. 26, alluding to Lucan iJPhars, i. 125). "Nee quemqwun jam fenc 

potest Caesarve priorem, | Pompetusve paiem." 
PRINCIPLES, constituent pesris, 72. antep. 
PRISCIAN'S Pate, the Krammarlan, 98. 28 : to " break Ptwdan's head " 

meant to violate the ruks of grammar. CSiarkt Lamb njSi ** I would 



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W A'l'.P-.y*'.* ;'x./i». pr-.-.i. ./'..-. t.'.r: str-ie if r^MCMw. woich vim Ab 

W^y'i'SW/ 'i , '^Yy.^/*. V, prci'^r.' -.t'-.atlcn. z-j. !.:'•- ^.Scc PcOCXOSTICATMm.) 

VS'f )\' )':V\\' )'.*'., it'itfV'.rnt:. y. l-.. 

i'FOJ'i'f I/i V, property, \i\. 7: 17'^. o: r;.OPMETi£-,/Ar«//a^tfaMiJSrYfi^ 

V\",\'\.\\r.\., iw.^y. .r.t'!. 2>7. 10. 

I'I'OXy 6'//;, i>7 17. 

I 'I H V ' ; U A f ,. //r ////: u.al, con ; umfitivf, 1:0 30. 

I ' C ; M J . f , A ^ > I ; , v/rjunity, i'>.'S). 

\'\')\-\ \A) '»,{. i'xtinyu{.h4-d, 2'/' "^'• 

l'i;f, I',A^;K ) (I<KVf \:.\',\, . a: :>}, resirainis^ drawbackSf aio. 31. 

V\Vi(:\\:\\,.ricut; Pr-N'.Ti.'/.l, DKSr.MITFN, 40. 19; PUNCTUAI. IHCALr 

jw',, 1'// I.'*; J'f'r;r;f U'.r. mk .iom .r, 172, *J1. 
l'(;*;(;M;AfJ.Y '[)y.:<.\'uni},i:xact/y, 72. 7. 
IMJ'.'r;iIIJ> f. :o A 4K-.OMKNT, 197, 10. (See Admonished, Chkiv- 

'I iA«i/i'w, I'/.ni'i. ) 
I'I;ny ('t(t), (It. ptiinc), not the yoitu^est, 127. 8. (See Trench's Sete^i 

<,/ii'.\tit y ) 
CniMlA loI'V, lli«: n.iM.r of. 79. 2. 

• I ; iM , n r:. //// ///v/. ///.•. // /W. j; i . ii . 

•IJH I'' J.sr; (!•» I ivic lo;. to live to f^ood purpose, »?3. 15. 

•VdMII'.S iM Mir.iANn V, f//i'rt>yi. -•!'). 10. 

•V iMM I US, KiiiK of Kjiirui, i J5. ^0. (Ike Note.) 



I 



INDEX. 375 

PYTHAGORAS, his doctrines mentioned and alluded to, aa. : 53* SO: 60. 

29; iQo. 4 (sec Note): 221. 17. 
PYTHAG JREAN Metempsychosis, 190. 1 ; Pythaoorkan Concxit, 

215. 15. « 

PYTHIAS (more correctly Phiniias) and Damon, their friendship, 103. 

12, (Sec Cicero, Vc Off. iii. 10.) 

(QUADRATE, square^ in astrology, referring to the division of the heAvens 

into houses, it/C. (see Note); Qu auk ate, to sqnart with, to sm'/, 

loi. 19. 
QU/ERE, query, 72. 30. (See Qukkies.) 
gUARRELLING Lapithytes (Lapithae), for iwlmltni and inudblg 

passions t 162. 20. 
<^UARTAN Ar.i'ES, their character and habitat. 136. ult. 
(QUARTER 6.IVE no), to destroy utterly^ 154. h. 
Quasi (Lai.), as if, in a manner; a Quaki Vacuity, a sorio/voUlt mbrv 

apparent than real, 78. 5. 
QUEASIE Stomachs (metaphorically), dainty , /astidwnt, 1x3. 28. 
gUEEN (in chcs-*), 35. i4. 
gUERIES AND ()i;jKCTioNS (to raise), 37. 10. 
gUESTION, to call in guestton^ to doubt about, 37. 7: 48. 2: 399. M; to 

raise a question, to enquire, 37. pen. ; Nrvek ybt Qi'BSTiONKn, never 

made the subject 0/ an enquiry ^ 37. 27 ; to Raisb no Quistion, HMtf to 

enquire, 38, 12. 
QUESTIONLESS, doubtless, xo. 21; 45. 23: 5a 7. 
gU ESTUARY Educatio.v, looking only to Profit, 14a. 27. The word Is 

found in Pseud. Kpid. iiL 23. p. 387. 1. antep. ; and Garden ^ Cyrm*, 

f>. 534, 1. la ed. Bohn. 
CKENING. reviving, 53. 1 ; axQ. 10. 
OUODLIBETICALLY, determinable on eitfur side, x88. 5. 
QUOTATION mistakhs. 186. 80. 
gUOTIDIAN lNFiKMiTiB3^a/«>, X07. 22. 

RABBI, 73. 28; Rabdin, 50. 2S; Rahoins, 38. 15. 

RABBINICAL Intekpketatio.n, 43. 8. 

RABBLE, a z'ulgarset, 92, ull. : 319, 18. 

RABELAIS, alluded to, 38. pen. 

RACK OK A DisKA.sH, torture, 69. 2L 

RADICAL HEAT OF spiKiTS. 5a. 13; radical humour, 67. pen. (see 
Hi'mouk); radical balsome. 68. 4. (See Balsoms.) 

RAILED UNTO VICE, driven into vice Sy mUmi, lOO. 29. (SeeAoMO- 
ni=;hed. Christianized, Punished.) 

RALLY the scattered causes, to re-arrungep re-unite^ 94* 19. 

RANSOM E Ikuth. 24. 18 ; to rrscue, in alluuon to the saying tlsat Troth 
lies hid at the bottom of a well. (See Exanti.ation.) 

RAPT OF passion*, rapture, transport, 175. 8. 

REACTION (wiTHOUi), without retaliation, la. 21. 

REALTY, reality, 116. 27. (See Note.) 

RE-ANIMATION, renewed life, 396. antep. 

REASON, a rebel to Faith, 34. 12; to be submitted to Faith, so. 6 ; ah 
HONEST keasov. 17. 20; RKASONS, used for rteuoneMe pertons, ab- 
stract fwr concrete ; wisbr rsasoms, aa. 13. ^ee Note on p. 8. L 29.) 



Qufc 



yi^ 



INDEX. 



KFICFJPT, medical ^rexcription, recipe, 5?. pen. 
RhCKPTION (aithovt), -aiitkout taking or appiying ta 

RKf>:-SS OR RfiBor the Sea, i^t. 29. 

krXOMPENSIVE Justice, compensating, making up f^ h 



74.2- 
RUCkKA 



RUCkKATE, /<? re/re ih, gratify, ky undekstakoixg, 9Q.16; 

TIO.'J. 22, 2^1 

kLC'I IFV ovff Natures, /<^ 77iake straight, improve, apposed to** n 

vate." -%. 2?. 
KKD SKA, mentioned, j3. 9, 14. 
j'.hlJt'CE, to bring luuk to its former state. 42. pen. : to amtpet im , 

recourze to, 5^, antep. 
K/Jj'.'CTIOX i:;to Glass, being compelled to take tke form of, 80. 9L 
iijvhI->(TO J<rr^E on' a), to act as a child, 2o2. S, in allusi;«n to " 

" cf\\\:i^':\n arundinc 1 -n^a," Sat. ii. 3. 248. 
kKFKCI ION, vtcal, 125. I'J. 

1' Lir.KCT amj Fp'/stratk, /<? /«r» aside, 206- 20. 
kLFLEX OR Shal'v.v, reflexion, reflected counterpart, 23. 18: ZS3.18; 

A SKr'iors Rkflkx, reflexion, cmisideration, 15. 9. 
REFLUX (Fllx a:.l»;, y/<?a; ««</ ^^3; of the Sea, a6. 39; or EuniPOSk 

109. 25. 
REFORMED 'we iiavf,) from our Adversaries, [so as to senuate from 

thnm.] not a'^;ai:.'st i hem, [;o as to he at enmity with themj 9^ J. 
REFORMED •.kw-^.a .t Religio:;, 8. 11. 
REF<'M<MEkS (ma:.-y,) and many Reformations, 10. antepu 
*REFUTP:, refutation, 234. 20: 237. 8. (Comp. Compute.) 
REOfMENT, a body 0/ soldiers, 62. penult.; metaphorically, that UMltULV 

REr;iMKNT, the hand of evil passions, 114. 21. cohorsmi^t Latin TnuuL 

(fjomp. Lf/,\(>:: ) 
R Ef ; K).MON'JA\ US, 26. 25. (See Note.) 
REGISTER OF Christ, list of baptized persBfu, 71.6. 
REGRESSION', retreat, 151. 11 : iZo. 12. 
REGRE'J FULLY, with regret, 229. 1. 
REGULATE, to adjust, make to a^ee, 91. 5. 
REGULUS, (to si.ekh likk.) 214. 2. (?ee N .tc.) 
REJf)ICE,y^^, rejoicing, 191. 11. 
RELATED (i-kss), ivith fcjver relatives, 222. 22. 
RELISH OK. to taite of 42. 21. 
RRLUCTANCY, reluctance, 145. 10. 
REMEMBRANCES (dumb), memorials, or perhaps in the sense of rviMrjMr- 

brancers, 210. 17. 
REMINISCEN'TIAL Amulets, tt'^rr* byway of remembrance, axe It. 

(Sie also Pseud. EpiiL in'.t.) 
RENfORA, obstacle, hindrance, 210, 31. 
REMOVE FKOM NOTHING, a step, small distance, in punning alluaoa to 

" remorinz mount^iins." 90, 23, 25. 
RENASCJENCY. second birth, the being bom attain, 226. 12. 
HEN COUNTER (Fr. rencontre), strije, opposition, 224. 15. 
REPARATION, recompense, amends, 3. 16. 
REPENTANCES, acts of repentance, 227. 29. 
' EPOSITORY, store-house, 172. 21. 



INDEX. 377 

REPREHENSION, rehuht, reproof, zoo. 27. 

RblPRESENT, to present again, 4. K : 49. ax. 

REPROACH, 99. 18 (see Note); censure, opprobrious language, 99. ti. 

REPROBATED, condemned to eternal punishment^ 88. 7. 

REPROBATES (the), lost eternally, damnati in LaX, TransL, at. 10, 

REPUGNANCES, aversions, dislikes, 92. 2. 

REPUTE MvsELF, to esteem, consider, 107. 26. 

REPUTED Felicities, what are commonly cottsi'ered so, 143. 18L 

REQUITE, to viake up for, 190. 29. 

RESERVED and Caitiff (to he), not frank, illiberal, 97. 18; Re- 
served DIFFERENCE, undiscovcred, 54. ^ : o5. 20. 

♦RESIPISCENCY, 151. 14 (see Note). The Latin resipiseeniia, used to 
express the Greek t^rivoM, repentance. (See Jer. 1 ayLr, l/num Neceee. 

RESOLUTION, solution of a difficulty, x8. 8; determtnaiion, 7X. M; 

Resolutions, abstract for concrete ; DssPRitATB Kbsolutions, UuU is» 

men of desperate resolution, 8. 29. (Sec Note). 
RESOLVE Things Beyond their FiiuiT Mattb^, to emafyze, reduee H 

constituent elements, 56. pen; TO kesoi.vb all tiiinos into God, U 

reduce (?), 33. 24 ; kbsolvss mb into Heavbn (metaph.)^ melie, die* 

solves, 987. 3 ; to resolve doubts, tosohe, 37. SH5. 
RESOLVED Conscience, settled in opinion, free from double, 9. W; 

Riv- >LVBD Christians. 144. 12; Resolved WAV,^n«r, ree»bite, 74. 88. 
RESOUND (subs.), f^ho, 18a. 27. 
RESPECTIVE Distributions, partial, unjust (mmus ague ditiribmim in 

Lat. TransL), 74. 1. 
RESPE(n:iVELY, in relation to. 2x7. 11. 

RESPECrrS, for respect [plur. for sing.], regard, ceneideraihu, 46. 6. 
RESTRAINT (upon) of Time, &c., restrained er limited by cmditiens 

of time, &a, 54. 28. 
RESUME Themselves again, tetke back their Mettuml eehee, become 

thetnselvfs again, 220. 2tf. 
KESURRECTUN (THr), a riddle or mystery. 18. 1; Rbsurrbctiom OF 

Mercury, restoration to its former state, 76. T. 
RETAINI NG to, depending on, beUm^iug to, {flietUeU in Lat TiraiuL) fo. 

23. 
RETALIATIONS (gratbfulX requitals, 213. W. 
RETIARV Combatants, 174 27.' The Ketlarius was a priie-fighter who 

cntan);Iod his om>onent in a net, which by toni« dexterous management 

he threw upon nun. (Note in n.) Found also txkPeeud, EpuT t. 19, 

p. 6^. 1. 5 (ed. Bo!m), in the sense of net-tnakiug. 
RETIRED Imaginations, solitary, priveste, 1x4. 80. (Oomp. Sbqobstiikik) 
RETRACI'ATIONS (pious), recatstaihne, \^x. 19. 
RETRACTED Looks, not frank emd open, 198. SO. 
RETRIBUTE Unto, to return, render back nstto, 95* 9- 
RETROGRADE Cognition, retrospective kmcwledge ef wketi is peut, 

214. 22 ; to be RETRtlGRADB HBRBAFTBR, 66. 24, tluU is. "tO rstUm frOOl 

old aKc to the perfection of manhaxi." O'ote by Snum in A A*) 
RETURN THB Duty, to render back, 94. 16; Rbtvsm urOM, I0 reUri, 

213. 17. 
REVERBERATED by Fibb into GLASSt^/tued m i»'a reverbeftUory 

furtuue, 80. 12. 



376 



INDEX. 



RKCKIPT, medical prescription, recipe, 58, pen. 

KKCKl'TION (without), without taking or applying to thgmuthfeM. 

j</>. 27. 
UKCKSS OK KiJHOF TUB Sha, 131. 29. 
KKCOMPKNSIVE Justick, compensating, making up /or huqimUiy, 

74. 2. 
RECRKATE, to refresh, gratify ^Wi undkrstakdi.vg, 90.IO; MY 

TION, 22. 2:{. 

RECTIFY oirw Naturks, /<? ;;/a^tf straight, improve, opposed to •' 

vate,"C6. 28. 
RED SEA, mentioned, 18. 0, 14. 
REDUCE, to bring back to its former state, 42. pen. : io compel io , 

recourse to, 59. ante p. 
REDIXTIO.N' INTO Class, being cottt pelted to take the form of, 80. 9. 
UE ED (to Riok r)S a), to act ns a child, 208. H, in suluiuun to Honce, 

" ciiiit.ircin arumliiie 1 inKU," Sat, ii. 3. 248. 
KEKEC'IION. weal, 185. 1«J. 

lil'.Ff.ECT AND Fki/stkati':, to turn aside, Tofi. 20. 
REFLEX OK SiiAiJow, rcfliwion, reflected counterpart, 93. 18: zaa.lS; 

A .SKfarurs Ri'Fi.i'.x, reflexion, consideration, i*. U. 
REFLUX (Flux and), jloxv and ebb; ok the Sea, 26. 39; or Eurifus, 

109. 25. 
REFORMED (wk havk) FKr)M ouk Advkrkariks, \t.o vcs to fwparate from 

them,] NOT a(;,\inst i irKM, [ ;o .is to he at eniiuty with themj 9. J. 
REFORMED nkw-cast Kklioion, 8. IL 
REFOKMERS (-.tany,) and many Rkkokmationr, 10. antep. 
•REFUTE, refutation, 234. 20: 237. 8. (Comp. Compute.) 
RECIMENT, a body of soldiers, rja.penull.; irM't.'qilu ricfilly, THAT UNKULV 

RiViiMKNT, the hand of e^'il passions, 114. 21. (Vj/i^rr in the Lcitiii lYmiuL 

(Comp. Lk'mon ) 
RE(;iO-.M()N rAN'US, 2^. 2r,. (SieNotc.) 
l\E(iIS'rER OF CiiKisT, list of baptised persBhs, 71. S. 
RECRESSIOV. n/m//, 151. H : if^>. 12. 
RECUE'I FI;LLY, with regret, 229. 1. 
RECULATE, to adjust, itinke to at^ree, 91. •'», 
RECJULUS, (to si.i'.ii' i.ikk.) 214. 2. (Vec N ;tc.) 
REJOICE, joy, rejoii ing, uji. 11. 
REI.,A'rEL) (m'ss), with feiver relatives, 222. 22. 
RELLSIf OK. /fl taite of, 42. 21. 
REI-UCTANCY, reluctance, 145. 10. 
REMEMBRANCES (ijt.mm), memorials, or i)crhapH in the ^xxivt <)i romom- 

brancers, 210. 17. 
REMINISCEN'MAL Amulkts, worti byway of remembrance, aio. IS. 

(Sre also Pseud. I'.pid, in f.) 
RENfORA, obstacle, h mi rant r, 2ro, .11. 
REMOVE Fi:oM NoiniNf;. « itep, small distance, in punning allusion to 

" remorin-* maintains," '/t, 2IJ, 2.'), 
RENASCJENCY, wiond birth, the being born again, 226. 12, 
RENCOUNTER (Fr. rencontre), strije, opposition, 224. 15. 
REPAKATfON, reiom/enw, amends, 3. id. 
REPENTANCES, at ts of repentance, 227. 29. 
KKPOSITORY, store-house, 172. 21. 



INDEX. 377 

KE PR KIT EN SIGN, rehnk*, rtprcof, loo. 27. 

KKPRKSKNT, to present again, 4. 4: 49. ai. 

KKI'KOACII, 09. 18 (nee Note); censure, opprohriont langitage^ 99. S4. 

KKPKOHA'rKI), condemned to eternal ^unfshment, 88. 7. 

KICPKOHA IKS (tjir), /<;«/ eternally, damnati in Lat Tnuiil., si. 10. 

KKPUONANCKS, aversions, dislikes, 92. 2. 

RKPUTK MvHBi.F, to esteem, consider, ir.j. 2<J. 

KKPUTKI) Kklicitikm, what are cotnmonly consi.lered to, 143. 18, 

KK(JUrrK. /o wrtXv up /or, 190. 29. 

KKSKRVKI) AND CAiriKr (ro im). not frank, illiberal, 97. 18; Rk- 

•>i'.i<VKi> iMKi'RKKNCK, undtscot'cred, 54. 23 : o5. 26. 
•RKSIPISCKNCY, 151. 14 (we Note). The raiin rtsiplseentia, uwd to 

cxjjrcsn the Greek i*«rJw*«, repentanct. (See Jer. 'i'uyf jf, Unum Ntctu* 

ch. ii. § I.) 
KKSOLUTIoN, solution 0/ a difUcnlty, z8. 8; determimUlon, 7^ S4j 

Kksoi.htions, .ihstrnci (»r concrete ; i>fWPRKATB K».fOLUTiON{i, tnatis* 

men of desperate rr solution, 8. 29. (See Note). 
1<KS)LVK TifiNt.H Up.Y(ini>tiirik Fiuht Mattb-', /tf mnaly**, reduet H 

constituent elements, 56. pen; TO kmolvr all tiiinmh into (»oo, /# 

reduce (?). 33. 24 ; hbsui.vbji ms into Uravbn (metaph.^ m§li», dlt» 

solves, 987. Ij ; lo r<K-.<)i.vR douiitk, to tolvt, 37. ft). 
RKS:>LVKIJ OjNsciKstiK, settled in opinion, Yrte from douhii, 9. 10; 

Rt ■ x.vKU CiiMisTiANH. 144. 12; Krholvkd WAVf^nwr, resolute, 74. ItS. 

I- KSr)UNl)<sul)0. <•»//<». 18a. 27. 

Is ICSPKCriVK UiKTKinuTioNS, pariieU, unjust (mluus etqut ditiri^uia in 

I. at. Trannl.), 74. 1. 
KKSPKCrnVKLY. in relation to, •17. 11. 

kKSPI'XT.S, for respect (i»Iiir. fuming.], regard, ctmidtraihm, 46. 6, 
KKS i RAINT (rpoN) or Timb, ftc, restrained or limited by cotuHiUnM 

of time, Ac, 54. 2H. 
Ui:si;.MK TiiKMSKi.vRn acain, take back their nesimral sehet, becottw 

themseh'cs a^ain, »ao. 2U. 
KKSIJRRKCTI )N (rii'), r riddle or myntery. 18. 1; RbmubrbctION OF 

MiU'cifi'V, restoration to its former state, 76. 7. 
U i: I' AI N 1 N(; TO, depending on, belonging to, {fllmteles in Lat TnuuL) 6e. 

IKl AMATIONS (ORATKroi.X requitals, arj. M. 

RKIIARY 0>MnATANr*i. 174 27. l*he Ketiariua wa^ a prise-fighter who 

cnt:inKl<*d hi« oi*i'<'ncnt in a net, which by some dexteC'iiu manBgemenC 

he ihrrw up m him. (Note in fl.) Found a1u> in PteueL Kpidly, 19, 

p. f>\, I. 5 (ed. Ilwlin), in the henM of net-medtlMg, 
K K'f'I RKI) i MACiNATioNft. solitary, private, 114. 80. (Comp. SBQOBSTftlO.) 
RK IRACrAriON.S (fioUA). rttatstation*, 191. 10. 
Ri-:rHACTKI) I/)OK-., not frank emdopen^ 198. 80. 
I< KIR I HIJTK T;nto. to return, resuterback mmt; sc t. 
RKTR()(;RAI>E CoTivmoN, retrvsptethe knowledge ef wkmi h /«#/. 

i\A.22'. TO iiR i<RTi7ooKA»BHRRBArrBs.66.S4,tMti^"toretufn fttm 

(ihi age to tlie p< rfection of manho >d.'* (Nrite by Snntli In A A*) 
RK'ri'RN THB DuTV, to render back, 84. 16; RcnniN uroM, /# reUri, 

•J^^\. 17. 
KKVKRDKKATRD by Fibb INTO Ot,A9ii, fmed M ht s t w trke m H r y 

/urna<e, 80. 12. 



378 



INDEX, 



REVICTION, return to life, second life, 297. 13. 

REVIVIFICATION of Mekcuky, the recalling to life, i.e. to its farmfst 

state, 76. 8. 
REVOLUTION(apparent)of the sun, spoken of as a reality, 27. antep. (See 

Note on 120. 18.) 
REVOLVE Ephemerides, to turn oz>er, examine^ nz. 17. 
REVULSIONS AND PuL-BACKs, restraints, drniobacks, 2x0. 31, 
RHADAMANTH, one cf three judges in the infernal regions, 71. 18. 
RHAPSODIES, extravagant, nonsensical books, 43. 2. The word occurs 

also in Pseud. Epid. i. 8. sub. fin. 
RHETORICK, power of persuasion, 121. 24 ; used for persuasion by 

appealing to ih^ passions, opposed t » Logic, which appeals to the rrasOMt 

12. 24; Rhetorick of Satan, 36. 24; Rhetorick of Misksies, 

94. 7. 
RHEUMS, defluxions, catarrhs, 136. 5. 
RICKETS, rachitis, 136. 18 (see Note), 29 (see Note). 
RIDDLE, mystery, puzzle, 17. ult. : 49. 28 : 86. 8 : 205. 27. 
RIGHT Line, straight (Latin, rectus), 28. 13. 
RIVER (Test of the), 141. 14. (See Note.) 
ROAD of Uncertaintik.^, in the Pinax of Cebes, 147. 20. 
ROCKS, as firm as, 206. 22. 
RODOMONTADO, boast, rant, 65. 23. 
ROLL (The Blessed), the number of tite blessed, 230. 4. 
ROMAN Church, 10. 21 : 12. 2. 
ROMANS (Anlient), mentioned, 33. 17 : Modern Romans, their cowardly 

character, 99. antep. 
ROME, Bishop of, viz. the Pope, 12. 13 : Church of Romk, 4<x pen. : 

53. 19: 87. 21; Faith of Komi;, 12. 7; Rome does not suit weak- 
legged persons, 129. 30. 
ROUNDLES (Scales and), mndles, steps of a ladder, 22. 15. 
ROVIGNO, lameness common among the inhabitants, 136. 26. 
ROYAL Vein, the vena basilica i,i the arm, one of the veins ox>aied in 

bloodletting, 1S8. 13. 
RUBBIDGE, rubbish, 211. 24. 

RUBICON, the river by crossing which Caesar declared war against the 
Senate. Sucton. Jul. Cos. c. 32 ; Lucan, Phars i. 184 (N( te in W. 

after TI.)* Ventukk not over Ruuico.v, do not take an irrevocable 

step, 151. 10 : 180. 11. 
RUBS IN Life, collisions, 30. 13. 
RUDDER OF THE Will, director, guide, 16;. 18. 
RUDE Mass, utiformed, 56. 1. 

RUMINATE UPON Kwls, to meditate o-^'er and o^'er again tipottj ^i 2. 27. 
RUN COUNTER TO, to disagree 7i'ith, Z6. 15; to run thek into, tofofxe 

thee, 16S. 7. 
RUSTICI'lY (Gross), ignorant simplicity, 24. 12. 

SAILS (Black), 209. 11. (See Note.) 

SALAD GATHERED IN A ChURCH-VARD, 9I. IS. 

SALAMANDER, mentioned. 91. antep (See Pseud. Epid. iii. 14.) 
SALIENT Point, 130. W, punctum salicns, ''tlic first moving pi*ii;t which 

makes its appearance after the fecundaiion of the germ." (Dunglison's 

Med. Diet.) 



INDEX: 379 

SALMONEUS. 203. 4. (See Note.) 

SALVATION, our confidence respecting, 89. 12, &c. 

SALVE (verb), a word used several times by Sir T. B., and changed into 
solve or save by some modem editors (see Notes on 39. 80 : 48. 19 : 98* 
28). It is explained by Gardiner to mean to cnre, retnetfyt as if from 
the A.S. sealjlan; but it is rather to be taken as derived from the Lat. 
s.ilro, meaning "to help or save by a salvo, an excuse or reservation" 
(Johnson). To Salve Pkiscian's Patk (98. 28) is not to cure it, but, 
to avoid breaking it. (See Pkiscian.) The general sense of ihe word, 
as used by Sir T. B.. is to solve, expUin^ as to salve a doubt, 48. 10 : 
53. 25 (Comp. Pseud. Epid. vii. 13, p. 250, 1. 22, ed. B^hn): to salvk 
ALL. 57. penult. : x 16. 20 ; to salve this, :)9. 30; to salve a coin- 
ciDENCK, 133. 22. Sir M. Hale {Origin of Mankind, iv. a, f a) ha< 
'■''salves the dispute'*; and Henry More n'ref. to The Immcrt, of tht 
Soul, p. xi. 1. 32. ed. 1713) has "xa/v^ all phoenomena." 

SAI>V1FICALLY (to die) for vs, so as to procure our salvation, i^f.2,A, 

SAMARITANS, confine their belief to the Pentateuch. 43. (J. 

S.VMPSON, mentioned, 37. 19. 

SANCTUARY (St. Paul's), ao. M. (See Note.) The phrase "to tak« 
sanctuary in reLgioo " is found in Jer. Taylor {ti^y Living, iL 6, ) 8, 
p. QS, ed. Eden). 

SANCTUM SANCTOkU.M, holy of holies, 34. 2. 

SANDY Mrmoriks, opposed to tttarblc, 219. 13. 

SANI'lY (House ok), in the Pinax of Cebes. 147. 20. 

SARDI N I A, used f >r an unhealthy spot, 129. 10. (See Note.) 

SA TAN leave;; us when God forsakes us, 172. 13 ; mentioned, 18. 2 : 96. S&. 

SATURN, the planet, mentioned, 206. antep. : 207. 17 ; one RSvoLUTio.y 
OF, 66. 8 (see Note); Planetary hour or, 117. 10; called that 
i.F.AOHN pla.n'bt, 117. 20, Satum being an old cheinical name ira 
lead. 

SATYR, satire, 12. 22: xoo. 20 ; 148. 18: x6a. 20: 201. 6. 

SATYRS, used for lust/ul persopu, 148. 18: 162. 21), 

SCABBED, amicted with the skin diseases called by Justin il/itt, xxztL s) 
scabies et 7'itiligo, 49. 17. 

SCi*:VOLA. (See Sc*vola ) 

SCANDAL, ill repute, 7. S (see Note); calumny, la. 3 : teasulalota tUrft* 
(?), 09. 18. (See Note.) 

SCALES AND RouNDLBS. ladders, 22. 15; ladder and scaijb or 
c 1; FAT r K PS, onler of successiott, 49. penult. 

SCALIGER (J. C). his epiuph. 141. 24 (see Note): mentioned, zsa. 8(iee 
Note): 187. ult. (see Note); 299. 2. 

SCAPE or Infirmity, negligent freak, etcapeule, xo6. 80. 

SCARCE (.idv.i, scarcely, 15. 30. 

SCAITERED DirrERE-NXB op Thincs occurring here and Uurt, aas.IS. 

*SCAn ERIN(;LY to ks TOVHi>,prvmi*cnontly, aox. 6. 

SCELETON. (See Skeleton.) 

SCENES, the events of a roan's public life, regarded as a if ntMUi, of which 
the hiiitohan " must give the moral," 99. 14. 

SCENICAL DirrsRENCEs, mtrg ontward, xai. nit ; Mourning, 140. 13: 
165. 21. 

SCEPnCKS, the old philosophica! idiool, 85. 19 : 109. nk. 

SCEVOLA (C. MuciusX his seU^ievotioii mentioned, 69. 10. (livy, 11. 12.) 



382 INDEX. 

SINISTER Ends, 8. 15 ; Kind of charity, had, corrtuH^ 94. 80. 
SINISTKOUS UNTO GOOD, le/i-handed, awkward, »MmglMM^ oppsiedio 

ambidexterous, 221. 4. 
SINISTROUSLY, unfairly, to the disadvantage o/oiker9. i<a.- U- 

29. . J— • 

SIREN, used for a tempter, 174. 2. 

J5IX THOUSAND YEARS, 72. 27 (see Note) I 190. 6 (see Note): srao. Ifi. 

SIXTIETH PAkT OF Time, 222. 2. (See l^ovtt 9jA Notn Sd Qmrtm, 

Jan. i88i.) - 

SKELETON, either what is now called a skeleton^ or a MnMcinr^,' Alf Ai 

word was used in both senses in the seventeenth century, 6a. 1:* yi. 11: 

133. pen. (See Trench's .Sef^f^ G/o«rt>y, and comp. Anatojmv.) 
SLASH (hack and), to dispute and squcMle^ 98. 27. 
SLEEP, 118. 20, &c. : 131. ult. (see Note); Our sleeps, plur. -nmA fir 

sing., 117. 13, 17; Sleep no mors, 213. ult, perhaps quoting' flfju^^fj 

Act ii. Sc. 2 ; Sleep like Regulus, a broken and disiuri^ *f^&% 

214. 1. (See Note.) 
SLOUGH of flesh (to cast this), to cast off our mortal badin^ mt a 

serpent its skin, 63. ult. 
SMALL OF the legs, 134. 19. 
SMART Y\.Ki,\iES>, fierce, violent, 136 10. (Comp. Smartly burnt, iy^y^hUl 

ch. 3, p. 25, I. 7, ed. Bohn.) Smartly acceptable, highly , verymsuck, 

1 85. antep. 
^yiKTY'^^Y^^:,, imperfect knowledge, t/^.Z. 
SMELLS WELL (a dead enemy), 212. 28, in allusion to the sayii^of the 

Emperor Viicllius on visiting a field of battle. " Optime olera ocoma 

hostem, et meUus civem." (Sueton. Vita Vitell. c. xo.) 
SNAILS, eaten by the French, 91. 13. 
SNARLING, in allusion to Cynicism, 143. 22. 
SO AS, 50 t/int, 29. 7. (See As.) 
SO far ... AS = so far . . . tltat, 235. 8. 
SOCIETY OF that hand, co-operation, 115. 16. 
SOCRATES, his patience, 151. 24 : 168. 8; only knew that he knew nothiiuf, 

Z09. 18 ; his Demon alluded to, 180. 1 (see Note); cause of hit Am^^^ 

45. 28 (see Note): manner of his death. 200. 3. (See Note.) 
SODOM, destruction of, 35. 14: 192. 4. (See JVorks, vol. iv., pp. xv., sax. 

ed. Wilkin.) 
SOFT DEAi H, easy, gentle, 130. 25. 
S. )L, the Sun, to be prayed to in good dreams, 139. 13. 
SOLARY NATURE OF GOLD, solnr ; in the language of alchemy, gclii cor- 

respjnded to the sun, 79. 22. 
SOLECISM, impropriety in language ^ 20. 18; impropriety ^voxstiM^^ X74. 10, 
S,^LEMNESS OF oaths, solemnity, 220. 12. 
SOLEMNITY, annual ceremony, 85. 30. 
SOLLICITOUS. interested about, 61. 19; careful^ i8a. 16; oppoced to 

Sollicitudinous. 
SOLLICITOUSLY. eagerly, carefully, 213. 16: 230. 6. 
SOLLICITUDINOUS,///// of anxiety, 182. 17 ; opposed to SoUicitons, 
SOLOMON, quoted, 123. 18 ; his wisdom mentioned or alluded to, aa. pen. : 

26. 14 : 42. 19: 92. 29: no. 6: 221. 20: 223. 20; his old man, 146. 7 ; 

question as to his final salvation, 88. 18, 26. 
SOLON, quoted, 309. 11. 



INDEX. 383 

SOLSTICE (sUPnRNATI.RAL) OF THE SUN IN THE 1>A.YS OK JOSHUA, 

si-iiuiing still, 49, 5 (see Stat ion) ; used specially f^r the summer 

solstice, 52. antcp. 
SOLUTO (in), in a state 0/ expansion and separation^ opposed to in 

coagulato, 194. 5. 
SOLYMAN, Tiiii TuKMCisii Emi-eror, 20a 14. (See Note.) 
S(^ME TIME, sometimes, 198. J9. 
S()PHISMS,/a/irrtr<r«///r«/j, 41. 24. 
SORCERIES, Incantations and Spells, 51. 8. 
SORDIDEST, most sordid, 97. 19. 

SORITES (in logic), a series of elliptic syllogisms, 33. 24. 
SORTILEGIES, divination by dra^viug lots, 32. 2. 
SOUL (to speak mv), my inmost thoughts, 82. 23. 
SOVEREIGNTY (under the), in subjection to, 151. 20. 
SOWER {sour), to spoil, 150. ult. : 166. 18. 
SOWERLY {sourly), harshly, painfully, 192. 1. 
SPAN (a) long, 146. 12; applied to human li/e (Ps. xxxix. 6, Prayer-bcok 

Version). 
SPANIARDS, mentioned, 31. 4: 92. 4; their haughty (f///^r^^) character, 

99- pen. 
SPARTA, the marriage of weak and unhealthy persons forbidden at, 241. 

15. (See Plutarch, l^ita Lycurgi, cc. 14, 15.) 
SPECIFICAL {specific), that which makes a thing of the specits of which 

it IS, 54. 22: 79. 11; Specifical difference, 54. 18. 
SPECKLED Face of Honesty, spotted, blemished, 19a. 10. 
Sl'ECULATE, to ponder on, \-2o. 21: 210. 2; (used also xn Pseud. Epid. 

iv. 1, p. 382, 1. 9. ed. Bohn). 
SPELL.S. magical charms, 51. 4: 131. 4. 

SPENDS I PON A FALSE SCENT, LIKE A BAD HOUND; 98. 12, loseS itf*lA 

wastes itself, a sporting term (?). Comp. Shaksp. Henry IV. iL 4, 
*' Coward d ;^^s | most spetid their mouths," &c. 

SPERM, seed, 76. 5. 

SlM-yr THKiR MALICE, 5/rt/, from io spit, 151. 26. 

SPHERE, 228. 0; deyond the tenth sphere. 78. 1, 25, in old astro- 
nomical language (see a Note in Dean Church's Hooker, p. 12a). A 
WHOLE RpHHKH. 109. 9; Misic OF THE SPHRARS, III. 17. (See Music) 

SPIN (to) time, 230. 3, in allusion to the Fates in Greek Mythology. 

SPINTRIAN RiccKEATiONS, obscene, abomiftabUt X07. 15. (See Sueton. 
Vita Tiber, c. 43.) 

SPIRI'I S. g(K)d and bad. 49, &c. 

SPIRITUAL Essence, 55. 23; 'i^v\Mi:\JAiJ&, things spiritual, ai6. C. 

SPLEEN (it moves not mv), "minime mihi bilem movet" (Lat. TnmsLX 
does not pro7>oke me, 100, 11. 

SPOILED OF, deprived of 80. 2. 

SPOUSE (Kiss OF the), in mystical theology, 231. 2\. 

SQUARE INTO, or with, to accord tvitk, 11. 10: 90. 26, 

STABBING TKLTH,//Vrrm^, 152. 17: 169. 1. 

STABLE apprehension, a fixed belief , 74. ult 

STA(jGER, to shock, alarm, 193. 24. 

STAGGERINGLY e\il, hesitatingly, i8o. 22. 

STAIR OF creatures, 53. 81; called Thb iju}DBR ako scalb or 
CKEATURES, 49. pen. (See Note.) 



384 INDEX. 

STAND FOR, to he worthy 67. 12 ; To stand in diamktbr, 9. 1 : SlC 

(see Diameter); Stand magnetically, y^rw^, stutdify, 140. anten.: 

165. 27. 
STANDING couRT,^.r<rf/,/^r7«rt«^//, 173. 15. 

STARS (my good), my good fortune^ 30. 6; ordered bv stass, 177. 1, 
STARTS, stidden fits, comnieticements^ 197. 10. 
STATE, to settle^ regulate ^ 207. 13. 
STATION (supernatural) of the sun, standing still zX. the comnuukl ol 

Joshua, 27. 17. (See Solstice,) 
STATISTS, statesmen, politicians^ 122. 7. 
STATUA, statue, 107. 14. The Latin form of the word shows that it had not 

been completely naturalized in English (Comp. Panoplia). Dr. Ed*. 

Browne speaks of statuas (vol. iii. p. 405. 1. 25 : 41 t. 82, 83, ecL BqIuQl 

To MAKE orations UNTO STATUES, 2o6. 24 (sCC DiOGBNBS). 

STATUTE MADNESS, dc/ined by statute, 72. 26. 

STEAL INTO OL'R HEARTS, to suggest, 61. 17. 

STENOGRAPHY, shorthatid, 22, II : 304- 25. Sir T. B. is pexhfl^s the 

earliest writer who uses the word. 
STICK, to scruple, hesitate, 148. 30 : 163. 27. 
STILE, style, appellation, 7. 10 ; to stile, 55. 14. 
STINT AND peiv'iod, a limit, 42. 7. 
STOICKS, and their doctrines mentioned, 30. 12: 36. 9: 69, 9: 70, f. 

85. 10: 109. pen: 131. 10: 144. 24; The noble stoick, vis. 5'tf»n:«* 

199. 18. 
STONE, the disease arisiytt; from a stone in the bladder ^ 85. 19 : x^x, 1. 
STOOP, to alight from tJie wing {stifAvc^\^.\ 19. 21. 
STORY, history, 45. 20: 99. 19 : 112. 11. 
STRABO'S CLOAK, 87. 2. (See Note.) 
STRATAGEM (that honest), 121. 18. (See Note.) 
S TRENGTH o? their fates, best part of their fortunes, 195, 19. ■ 
*STRIFT, striving, 130. IG (see Note): 199. 9. 
STRIVED, stroi'e, pcrf. of strive, 35. 27. 

STROAK OF themsklves. 7ohen they themselves are siHiiten^ 197. C 
STURDY doubts, obstinate, stubborn, 34. 22. 
STYGIAN oaths, by the river Styx, which not even the gods dare hreak, 

218. 17 : 220. 9. 
SUAREZ (Francis), the Jesuit theologian, mentioned, 25. ult. 
SUB-DIVISIONS, minor divisions, 84. 14. 
SUBLUNARY, beneath the moon, earthly; affairs, 57. 18: 59. 21 : 

causer. 80, 7. 
SUBORDINATE, to subject, 57. 0. 
SUB-REFORMISTS, reformers of a reformed church, such as that of 

En,^Iand, 87. 25. 
•SUBSISTING, subsistence, 65. 11. (See Counterfeit.) 
SUBSTANTIALLY, really, truly, 143. 12: 153. 5: 170. 26. 
SUBTERRAN liOUS idol, dug from below tlic surface of the eariA, tta, 

gold, 120. 23. 
SUCCESSIVE, successively, 38. 26. 
="XCESSLESS, unsuccessful, 154, 17 : 170, 21. 
■■CH . . . which = sftcft . . . as, 129. 10. 

DK divinity, to imbibe a knowledge of God, 27. 24. 

"^ESTJ"'^G us unto iA\scH\rL¥, prompting, seducing, 61. 16. 



INDEX, 385 

SinCIDE, self-destntctioHt unlawful, (39. 12. 

SULLKN VICISSITUDES, W<f7<7my, sorrowful^ «i7. penult. 

SULPHUR (vital), 68. 1 (See Vital.) 

SUMMUM BONUM of Aristotle, 223. 22. (See Note.) 

SUN (the nimble), 119.22. 

SUNDRY AND divided operations, separate^ sevtral^ 95. 21. 

SUPERANNUATED, obsolete, ottt of date, 176. 16; Suhekannuatkd 

FROM Sin, disqualified by age, 66. 26. 
SUPER BE (French), haughty, character attributed to the Spaniard, 

99. pen. 
SU PERK ROG ATE, to do more than is strictly requirrd, 100. 5 : aia. 17. 
SU PER- 1 1 ER ESI ES, heresies in hetesies, id 82. 
SUPERIATIVE riHCR, /«/, most excelUnt, :«3. 26: 41. 15. 
SUPERSTRUCTIONS (virtuous), virtMOut aciiofu halt an gtntreut 

foundations, 166. 1. 
SUPINI'lY, su/>inenesst indolence^ 181. pen. The word occurs \n Fund. 

Epiii. i. 8, sub fin. 
SUPPOSED AitiLiTiRs(MEN OF \KO$r[\ admitted, undeniable, 38. ?9. 
SIJPPUTATION, computation, 33. 20. 
SUPREME, utmost, 213. penult. 
SURD OF.NKRATioN, deaf, »j6. 26. 
SURREFin lOUSLY published, fraudulently^ 4. «. 
SURROUND THE GLOBE OF THE EAKTH, to travcl roHnd, i8a. 11. 
SUSPENDED KNOWLEDGE, delayed for a time, 314. 24. 
SUSPENSION (in) UNTO, (perhaps) depending on, 225. 22. ^ ^ 

SUSPENSORY assertions, hesitating, undecided, 188. 20. ^-^ 
SWART tinctures, black, 206. 11. * u 

SWEAT and vexation, iia 10; To sweat, to find it difficult, aao. 19. ' 
SWORD'S loiNT (to stand in), to be engaged tn eUaeuy c«nitett,9* 2. 
SWOUN OF KEAso.s, suspension, 4S>. 1. 
*SYEN = scion, slip or cutting of a plant, 374. 28. 
SV LLOGISM, an argument stated in strict Ugicalform, fj. 20. 
SYMMETRIES of look, proportion, harmotiy, 194- 1- 
SYMPATHETICAL insinuations, 137. ulL 
SYMPATHIES (secret) of things, one ^f the Parmcelsteus frnttcin, 

SY^IPATinZE, to have no antipathy, 91. 10, 11. 
SYNOD HELD from all btbrmty, 891 ult. 

TABID roots, prone to consumption, phthisical, 141. S. 
TAB IDLY iNCUNED, phthisica/ly, i^ 26. 

TABLES (a cams at), backgammon, 33. 2 ; The twslvk tablvs ('f th* 
Romans), aax. 16 ; The two tables (of llosesX Z5** 10 : 16^ 3 : 

TACITURNITY (virtub or). «i9. 17 

TACITUS in his AnnaU falls uixm a Terse, iia. 10. (Sae Nott.) 
TACKS AND veerings, turning of skips mt ssm, 148. •: i6a. tf. 
TAIL of THE SNAKE, 133. 18. ^Ite NoC«.) 

TALE-BEARERS, 17X. 27. 

TARES OF THE BRAIN, Wtld tkougkts, 50. IL 

TARGUM, used foe commentary v pmrmpJknsm, ija St : 166. 28. 
TARTARETUS (Pbtrus), 38. tilt (See Note.) 

C C 



i. 



386 INDEX. 

TAURUS, the Bull, one of the signs of the Zodiac, aod 80. 
TEETH OF TIME, destroying power, 42. ft; To doublk or 

OVER HIS TKKTH, 136. 8. (See Note.) 
'I'ELLUS, the Earth, to be prayed to in bad dreams, ijqu 15. 
TEMPER, temperament, constitution, 59. 25 : 65. pen. : 67. 

79. 27 : 107. 9, 13 : 112. 7 : 162. 27 : 175. 9 : 178. 26 : aao. 20 ; CkHin' 

DENT Tempers, abstract for concrete, 193. IL. (See Note oo il ( 

1 29.) 
TEMPERAMENTAL inclinations, constitutional, 223. 4. 
TEMPERATE suffocation, 199. 2->, applied to death by drtmmiMgi, 
T KMPORALLY,>r a time only, temporarily, 303. 23. 
TENACITY OF vkejudice, obstinacy, 189, 23. 
'I'ENEN'T, tenet, 40. 7. 

JENSES (no distinction of), wlietlirr past, present, orfutMrt, ai. L. 
'I'ENTH Si'Heak (hkyond the), in old astronomical languase, 78. 1*S> 

(See a Note in Dean Church's Hooker, p. 122.) 
'lERRESTRIAL Sun, y\z, gold, 149. 3 : 165. 11. 
TERTULLIAN quoted, 18. 4. (See Note.) 
TEST of thk River, 141. 13. (See Note.) 
TESTAMENT, will, 65. 22. 

TESTER (the last), the last sixpence, an old French' coin, sqx. 11. 
TETRICK. Philosophers, sour, morose, 176. 27 ; used also in die " r^f« 

ment (,n Mummies," vol. iv. p. 276. 1. 31. ed. Wilkin. 
TEXTUARY, a person to be appealed to, an authority, 79. 10: aax. Ig, 
I'H AT, that which, what, 23. 3 : 35. 21 : 60. 2 : 70. 15 : xoi. 20 : xao. tt; 

123. 20. 
THEE, for thou, 119. 10. 
THEMISTOCLES, slew a soldier in his sleep, 118. 25 (see Note); Ml 

death, 199. ult. (See Note.) 
THEN = than, 82. pen. : 97. antep. 
"I'HENAR OR Muscle of the U'humb (tfcvo^), 134. 16. 
THEOLOGY (mystical), 231. 22. 

I'HEOREMS of Reason, acknowledged truths, 34. 14: 203. 21. 
*THEORICAL, not practical, speculative; uenbficencv, 142. pea.; mb* 

takes, 169. 29. 
THEORY, speculatioti, opposed to practice, to2, 8 : 120. 10. 
'THESE Pair, f jr this pair, 33. ult. 

THETAS (natural), sentences of death, 173. 17. (See Note.) 
THEY, omitted (?), 113. 16, 23. 
THOROUGH (to look\ through, 216. 27. 

THREAD, course; of Days, 67. 16 ; of Life, 68. 21 ; of Tiuck, 299. St. 
THREE-HUNDRED and sixty, the number of the degrees in the caiciim' 

ference of a circle, ii6. 7. 
THROAT-PIT. a depression in the throat, 134. 18. 
THROUGHLY, thoroughly, 15. 3: 32. 16: 55. 7. 
'THUNDER (he who cou.vTERFEiTEDy 2or 4. (See Note.) 
Tr3ER, the river, mentioned, i8i. 15. (See Note.) 
'i IBERIUS, the Roman Emperor, confounded (?) ^%ith Nero, 107. 14. /See 

Note.) ^ 

TIGRIS, the river, mentioned, 187. 9. 
TIMELY (adv.V in good time, 303. 15. 
T IMON, used for a misanthrope, 14. 25. 



INDEX. 387 

•imd. 1B8. 20, 
fi'iifr/ ma//^i<«if/l>. 59, IS: lint. ItUur 

'laltkytfit. I'l^'lB. *(S« Now.) 

OAIl.iioMiKly.i8,M(i«N(He):'l-..ADSTiy.rji.n.tfiihylheFwiKh.9i.lS. 

CtPDCKAl'MV at i;iTiE.<, atKriflhn 0/ particular fiacn, taS. pen. 



KAjl'trillN! ™-K?™,'l'o.. 11 (M Noie): uwd i>1>d in /•ind. F.fid.. 



? jplur. tpr flinjE.] trmquiliitp, rit. t% 
• N. trantmleralitH tf til ttnl. • 
in /■»W. £>l»i iKir lilt end. 



■RANQUIL 

'KAN'hAN'[MA'['ION. trantmleralitH tf til uhI. miltmfiy*-''- 

s!,. 1A : uir J aha in /■»W. Efid. neir lilt end. 
KANSCJENU, In FT IvyimH, turfau, 96. It: ti 

NATimE, Isirolmi iffrtll n&cvi ■■!>». 47- 1*- 
NA\SKUKM.VJ lOM INTO Hkast!!. i-Aonifr «/' it<^, Jo. U: aij. II : 

inMwiianheolony, U1.20. 

KANSMlOKATIllN, mtlaiHorfii'm, trmfffrmathn. to, uh. : £4. ID; 
■|(ANs'MUTA'ri'oN™o» THO 



RlNIl-V (.he Holy), t,. uh.: «. Hi TwmTY 

(See Nele.) 

■RU'I.K (,'iiNTiHENT. viz. E«TvM,A^». \aA ^rka.-ia. ST, 
K]SA<1]<IN (THEXTHiiAiiRM. or Ttrtmn^lia, (be Arabic or aempbir 

liymn bef::nn>>iK " Holr, Holy, Holy," vhich f.llowi lb* \nSta, in the 

I'lichamiicservice. 1(1.30: ite, 14, 
RIS.MKUISTUS (H»Hn). quoud, 1B7. ST; >ii Cikcu. in]. U. (Sn 

N.K,J 

, KITK HciAD, mtll-mirH, 



388 



INL 



.i>* 



J 

"9 



TRIVIAL Actions, triflinfr, insigni/Utmi (L«t. ' 
Trivial and Vulgar Way, comnvm, xtx. 1. (L.. 
(See Trench's Select Glossary,) 

TROPE OF Rhbtorick, figurative exprfssian, 55. jmt 

TROPICAL ExpRESSiONS,>?,^m//<v, 5. 8. 

TRO PI CK, the point where the sun turns hack ; Jjmr 

THEIR Tropicks AND Dbplexioks. t.e, do not; ptinTi' 
course, but turn aside and turn bade, x8a 7; UifDSR tvb 
exposed to the greatest heat, 52, 24. 

TRUCli (upon a Reasonable), i.e. if he have Um€_/m^\ 
Transl., modo spatium deliberandi aetnr)^ 13. 26; 

TUBES, perhaps in the sense of telescopes; IntbllbcTUA£ Ti» 
instruments for the mind, 216. 1. (Comp. Inward Omci 

TUNABLE Disposition, in harmonywith another^ 1x4. Ai " 

TURKS, mentioned, 8. 1: 36. 20: ^x. 20; Tuxxisa B 
Turkish Empbror, 200. 13. (See Note.) 

TUTELARY and Guardian Angels, 4a ult.: 53. 18, 9ec 

TWELFTH Part of Man, iio. 28; alluding perhaqps, in a 
the twelfth rib (more strictly to the twelfth rib if&me H, 
out of which Eve was formed {pen. ii. 21), whttice he cr"* 
rib and crooked piece of man." In Pseud. Epid. ySi, 9, 
tions the opinion " that she was made out of the ribe OL . 
accordance with the words, "bone of my bones** (Gnv. u. 
allusion has been suggested in Notes and Queries {vol 
vi2., the astrological distribution of the parts of the himur 
relation to the signs of the Zodiac, one of which presided ova 
ductive organs. 

TYCHJ and Primary Generator, Adam so called; a deitj^ 
with Priapus, the generator, producer, t nHxtavf. 179. 18w 

TYPOGRAPHERS (Trade and Mystery of), 43. 4. 

UBI, used as a subs. f:>r habitation, quasi ttbi habitat; HIS OWM-Usl 8r» 
22; THAT Proper Ubi of Spirits, 64, 2; (comp. ihettH ffiS^HB^ 
in " Fragment on Mummies," vol. iv. p. 273. 1. pen., .ed. WnHo); 
the Nearer Ubi of Reason, 59. 29. (See Note.) 

UBIQUITARY Essence of God, ez>eryivhere present, 57. 1. 

ULNiUS (M. A.), his Physiol. Barbce Humana, referred to, 134. tBBtmm^ 

ULTION (Soft and Melting), revenge, 2x3. 19. In reference to Aw>» 

XXV 22 

UNACCESSIBLE = inaccessible, 76. 15. * 

UNBEING (Beings yet), notyet existing, 226. 29. 

UNCERTAINTY (Road of), in the Pinax of Cebes, 147.26: Uircnra*AlK. 

TIES, 175, 28. 
UNCHARI rABLE Logick, wanting in charity, 99. 27. 
UNCHARITY, want of chaHty, 88. 3. 
UNCOMELY Asperities, utisightly, 195. 4. 
UNDECIDABLE Curiosity, tncapabU of being decidedt r%». H. 
UNDELIGHTFUL, without delight, 223. 17. 
XXNDER, used adjectively ; as Undbr-hbads, /rrs^itf of it^/Msr em^meify, 

''UNDER LIVING Thbmsblvbs, living without the hightrfticmUim JM^ 
exercised, X75. 14. 



UNDERMINE the Eoiricior »v Faith, ». 37, 

UNDERSTANDINGS, abiuact used Cjt cuncivle. <Sh Sott oa p. I 
I. !<.•); WisiKi-r VsutiiaTAHDiKQs, urn f/ til viHiit Mttiut, 13. uh-i 
BosKOWuu U:<DEiisT*HlitNcs. mitdi fnU e/itmmitd Iknihlt, 97. 

UNDERVALUE, ta nilr tea Ins, jjS. 14. 
•UNDBRWEENINGoF Lire, «nHiTvab,iHg, nS. 14. 

""" I'X"' 



rNHINO_K,f.rf«/iin*, 



"^'' -'! 



, NMAN Ki 

liVNATURAIAw - , -.-. - 

■UNNECESSITY, afumt^iiMtuU,, iM. ». 

UNI'AKA1.1.b:L'DWoiilD,(n<*n(>ani?'4«f<//»«/,m. 11. 

UNRKADV TO PAdT WITH. 141. li 

1:NRE11JIIMKD Riu»n, mdhcMiHfJ <i ihb in Wcinuy), 19, M^ 

UNKKMARKAtlLE(iT III not), tt ii TwrfV 4/^ n«un(. 41 !S 

UNSATIAIILK Wnms.imu/iaiU. m,t Ubtalt^id, ;;, !&. 

irSSEPARAIlI.E. lattfiiraiU, tea. SO 

1iNSTAm.F.BRMEr.n«ji'»/'(«>/>^Ayr, 41.IS. 

UNTIIINKINC. HkaM, tlumrktitu, «a 1». 

UNTIIi1UGin'nr<)n:i-Riu<cu,i'»'iAv"'/. }<>. ». 

U\T.1UIJIIT Part (Comdon anh). m/ ™f*fl/. net ^telid, in. 1 

UNTRACTIIII.KTKiintii./a/nu/nMf. 4&10- 

UN1-WISH THAT Limb, te wwhi-isl. 34- »>. 

I'NWARY UM>R-'iTi(KmNii. tiHg^ardrd, nttrttihUi^ imtnuitv, 7. It. 

UNWEI.COMK Bkasti, applied la £nu/i ^>r^, jg. 16. 

UHS' ANU AMiE.>;or THE Vatican. <*<'fiWw/(a>ic/'l''(',^i'i^>7t 4a- IT: 



m UHd ben for rtdmfttcalitm, rtftiU 
int, 164.; 



:V (I'lois), appll-d to mlmr-giiniit, 164. H 

AM (a Melancii iLvl a viih via ix*railnt of rwwrri (Lat., sled 

^ ,ub>.), 41. sg ; u.ed in ftn^ Bfid.. i. lo. p. 77- c£ Boko. 



VACLT1Y, r«i//iiua, » 



Rine, lued sqiecullji ft* Iba LOrmry, 41 

VKKRr\'GR(CitoUTAi:ici AHDX<i>rrmf«/''«^'<i«,i4>-B: i6i.l^ 

VKGKTIUS, hii " Mulointdiciiia," rcfoicd to, iiB- A 
VEIN (Rival), ihcwHt«i/j>vi in ilw am.oB* of tlic vdo* cobbhbI 
clw>tn fu[ bluod.letlisg, lEIS. 11. 



390 INDEX. 






VENERABLE, tiduhonoured, 48. 29; Vbnerabuc WAv, ^wlwMMMt 

74. 29. • , i ■"^'*"' 

VENERIES, venereal desires^ 5a 24. - " 

VENICE, mentioned, 12. 10 : 85. 28 : 129. antcp. ' .".^'^' 

VENNY = veneiVy assault (in fencing), 86. 7. >- 

VENTILATION (Gentle) of the Spirit of Gob (nwCanlklL ifai4Aii~ 

influence, 54. 22. ^"^ J.-.-sT * 

VENUS (the planet), mentioned, 206. pen. " "".^tW 

VENUS'S Moles, 195. 6. . ' . • V 

VERINGS. (See Veerings.) ■ - 

VERITY, trtith, 85. 8 : Verities, 84. 17. '* ' ■ • 

VERTICAL Points, highest, 31. 18. "': -'- 

VESPILLOES (Lat. ), corpse-bearers, 62. 2. ^ • '•■• 

VICINITY, «<frtywM*, 197. 18. 
VICISSITUDE f blessed) of the next (World), cka$ige^ 3»4. lJf*;SiiL 

volution and vicissitude, caused by ** the swinr of tlie ^m£^ 

31. 14; SULLEN vicissitudes, caused by "the whed of thiiMn^ ^h, 

pen. ; to act over such vicissitudes, regular changts, 9»f, iSy^kA, 
VICTORIUS (Angelus). his Medic. Consult., quoted, 13* 29^ - 

VIENNA, a residence unfit for cholical persons, 129. 1S9. . s 

VILLAIN, wicked-wretch, 36. 16 : 120. 29; Villany, 70. «. 
VINDICATIVE, revengeful, 213. 7. 
VIRBIUS, (quasi his vir,) the surname of Hippolytus, who w«s — t u m n j d to 

life (Ovid, Metam. xv. 545). Virbiusbs, persons vtkc keant ■■ftfjiirf 

after being supposed to be dead, 296. 30. 
VIRGIL, quoted, 64. ult 

VIRGIL (Polvdore), his Hist. Anglic, quoted, 137. 13. 
VIRGILIUS, Bp. of Saltxburg, 45. 30. (See Note.) 
VIRTUE OF THE Sxjn, force, power, 52. 14. 
VISAGE iUoKTAi,), face presaging death, 1x4. 22. 
VISIBLE Hands op God, applied to second causes, 33. uk. 
VISITATION of God, scrutiny, 29. 1. 
VISIVE Organs, visual, 216. 2. 
VITAL Sulphur, a Paracelsian term designating: a supposed aalMlance 

intimately connected with life and longevity, 68. 4. (Comp. Raucaju 

Balsam, Radical Humour.) 
VITIOSITY, vitiotisness, 67. 21 ; viTiosiTiES,y&fw* of vice, X07. 11, 
VITRIFICATION, or a reduction of a body into glass, 8a 9, 
VIVACIOUS Abominations, longlived, 201. ult. 
VIZARD, a mask, 49. 21: 22a 26; vizard vices, masqued, zga. 94. 
VOICE OF THE World, what the world says, xor. 80. 
VOLl^E (A la), or at random, without purpose^ 95. 16. 
VOLUPIA, the goddess of sensual pleasure, X85. 6. 
VOTES of Hell (Lat votum), wishes, 105. 80. 

^VOUCHSAFE {sMhs.)vouchsafement, condescending to gremi^ •34. 20. 
VULCAN, 180. 17 ; his art, as an armourer, 174. 30 : used for a ptrttm 

walking slowly and with difficulty, opposed to Achilks, sax. 6. 
VULGAR WAY, suited to the mass of mankind, 7a. 17, 

i. 20. 




INDEX. 391 

WALLS OF Flksh. 60. 14 ; Walls op Mah, 58. 21; the human hods. 

WANE (in the), in process of decay, 230. 1. 

WANTED (there had not) enough who, person* would have been 
found ivho^ 207. 6. 

WARD, guard (m fencing), to lie at close ward against, to he di' 
fended against, 86. 6. 

WARTS (not only moles, but), blemishes, 186. pen. 

WARY OF, 296. 19 ; wary in, 133. 23 ; cautious of ^ indisposed to, 

WASHES (virtuous), cleansings, 206. 14. 

WAXEN Conscience, apt "to take the impression of each single pecca- 
dillo," too sensi true, 106. 28. 

WEB OF Sin, entanglement, 86. 3. 

WEEDS OF the Brain, wild thoughts, 59. 11. 

WELL-Intenued Endeavours, 112. 29. 

WELL-Resolved Christian, whose faith is firmly established, 62. 7. 

WELL-Ticmpered, well disposed I Minds, 191. 25 ; Times, aaS.SO. 

WELL-Weighed Expectations, wellfounded, 296. 24. 

WELL-Wishes, ^^tf^w/j^j, 121. 4. 

WHEEL, used in allusion to ** Fortune's wheel" and the vicissitudes of 
human afTairs, as the wheel of things, 917. pen.; that wheel movbd 
BY the hand of God, qi. 15 ; — used also in allusion to the Ptdematc 
astronomy and the revrJutions of the heavenly bodies, as the great 

WHEKI. OF THE ChUKCH, 13. ult. ; THE WHEEL OP SUCH INCLINATIOKS, 

WHEEL (verb), io turn, 93. 17. 

WHICH, used for who, -j-j. 9. ; omitted (?), 309. 12. 

WHINE, to complain, 314. 12. 

WHISPERINGLY Calumniate, cunningfy, timidly, 309. 7. 

^VIIISPER1NGS. intimations, 127. pen. : Whispering Places, ax4. 20. 

WHORE OF Babylon, name applied to the Church of Rome, but not by 

SirT. B., 12. 20. 
WILDERNESS of Forms, countless shapes C?X distinguished from cheios, 

75- ult- 
WINDOWS of Ti.me, openings through which one can see the histories of 

byegone times, 202. 5. 
WINtiKD Thovghth. furnished with 7inng*,/ar-^re«uhing, 203. 18. 
V\ INGS (Fly without), 178. 20 ; "sine pennis volare" (Plautus, Peen. iv. 

2. 49; Asin. i. I. 80). xhe French hav^the same expression, **vouloir 

volcr sans ailes," to attempt impouibiliiies. 
WI NGY, soaring as if with winjgs; THOSE WINGY MYSTERIES IK DIYINITT, 

17. 22 ; Wingy Nature (ofthe souiX 53- 7. 
WITCHCRAFT, Witches, 49, 60 (see Note on 50. I). In one of the 

" Extracts" (vol. iv. p. 3^2, cd. Wilkin). S'.r T. B. queries "whether 

possession be not often mistaken for witchcraft, and many thought to be 

ix:witched which are indeed possessed ?" 
WIl'H AL. besides, the first word in a clanae, 96. 4. 
WITHOUT, outside, 57. 17. 

WITS o'WoRK (to set his), topUm^ ettdtenrntr, 188. 1. 
WITITLY Wicked, ingeniousfy, 199. 7. 
WI ITY Pains, ingeniotts, 131. 22. 
WOMB OF OUR Mother. <sMitd " that other wwld, the truest mkrocotm," 

63. 14, 20. (Sec ako 133. 12.) 



^ 



w^ ^ 



392 INDEX. 

WONDER (beyond), alomsi miraculous, 43. 10. 

WORLD, duration of the, 68. 19: 72. 27 (see Note): 19a 6: 230. 16: end 

of, 132. pen. ; World op the womb, 63. 14, 20: 133. 12; a Hospital, 

115. 25. 
WORM Out, to drive out gradually^ 49. 29. 
WORSliR HABITS, nvorse^ 66. 29: 191. ult. 
WRENCHES IN Life, Jiardships, 30. 13. 
WRIT (verb), wrote, 42. 4. 

YET (being not) without Life, perhaps so soon. et>en then, 63. 24. 
YVRONGNE (old French for ivkogne), drunken, character of the German, 
99. pen. 

ZEALS, used for zealous men, abstract for concrete (see Note on p. 8, I. 29^ : 

Insolent Zeals, 90 7; Wiser Zeals, 10. 23. So "noble xeals,** 

Pseud. Epid. vii. 19, § 4, p. 287, 1. 23, ed. Bohn ; "over-forward zeals," 

Jer. Taylor, Holy Dying, iv. 3, f 2. 
ZENITH, in astronomy, the point in the celestial sphere immediately OTer 

our heads; hence to arise to their zenith, to reach the height ^ 

prosperity, 31. 17. 
ZENO, the Stoic philosoiJher, 69. 8 : 221. 14 : Zeno's King, 153. 22: 171. 11, 

alluding to the saying of the Stoics, that the wise man was a king^. 
Z )DIACAL SiG«s, tlie twelve signs of the Zodiac, 228. 9. 
*ZOILISM, a hypercritical disposition, from the carping critic, Zmhu, 

186. 26. 
ZOROASTER, the Persian lawgiver, mentioned, 42. 3. 



The following words and references are to be added: — 

ASSUEFACTION. SirT. B/s Works, vol. ii. p. 279, 1. 7, ed. Bohn. 

COLLATERAL Lapses, 187. 19. 

COMPAGE, Worki, ii. 214. 1. penult. 

CONTENT, T93. 18 : 218. 29. 

CONTRARILY, 130 21. 

DEATH'S Heads, skulls, 210. 18, pen. 

DJG-Star, 207. 15. 

ESSENCE, 77. 24. 

EXEMPLAR, J79. 8. 

EXTENUATE, 130. 26. 

FACULTY, 48. IV. 

FONT {baptismal), 7. 11. 

HOLD UP WITH, 146. 6. 

LAY ^oiTORS, 236. 7. 

LEGION, 81. 17. 

PERSIST, to stand, Works, ii. 279, 16. 

PHALARIS HIS Bull, Works, ii. 2B1, 28. 

PIECE, 4. 6. 

SIN (Man of), 12. 19. 

SOBER Actions, 142. 19: departure, 142. 22: senses, 142. 25. 



LONDON : X. clay, SONS, AND TAYLOR, PRINTERS. 



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Full text of "Sir Thomas Browne's Religio medici [microform] : Letter to a friend, &c., and Christian morals"

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