112. John HALES. 1584-1656. (Manual, p. 177.)


He that shall look into the acts of Christians as they are recorded by more indifferent writers, shall. easily perceive that all that were Christians were not saints. But this is the testimony of an enemy. Yea, but have not our friends taken up the same complaint? Doubtless, if it had been the voice and approbation of the bridegroom, that secular state and authority had belonged to the church, either of due or of necessity, the friends of the bridegroom hearing it would have rejoiced at it: but it is found they have much sorrowed at it. St. Hilary, much offended with the opinion, that even orthodox bishops of his time had taken up that it was a thing very necessary for the church to lay hold on the temporal sword, in a tract of his against Auxentius, the Arian bishop of Milan, thus plainly bespeaks them :“And first of all, I must needs pity the labor of our age, and bewail the fond opinions of the present times, by which men suppose the arm of flesh can much advantage God, and strive to defend by secular ambition the church of Christ. I beseech you, bishops, you that take yourselves so to be, whose authority in preaching of the Gospel did the apostles use? By the help of what powers preached they Christ, and turned almost all nations from idols to God? Took they unto themselves any honor out of princes' palaces, who, after their stripes, amidst their chains in prison, sung praises unto God? Did St. Paul, when he was made a spectacle in the theatre, summon together the churches of Christ by the edicts and writs of kings? It is likely he had the safe conduct of Nero, or Vespasian, or Decius, through whose hate unto us the confession of the faith grew famous. Those men who maintained themselves with their own hands and industry, whose solemn meetings were in parlors and secret closets, who travelled through villages and towns, and whole countries by sea and land, in spite of the prohibition of kings and councils.”

113. William CHILLINGWORTH. 1602–1644. (Manual,

p. 178.)


When I say the religion of Protestants is, in prudence, to be preferred before yours,' I do not understand the doctrine of Luther, or Calvin, or Melancthon; nor the Confession of Augusta” or Geneva; nor the Catechism of Heidelberg; nor the Articles of the Church of England; no; nor the harmony of Protestant confessions; but that wherein they all agree, and which they all subscribe with a greater harmony, as the perfect rule of their faith and actions, — that is, THE BIBLE. The BIBLE — I say the BIBLE only — is the religion of Protestants ! Whatsoever else they believe besides it, and the plain, irrefragable, indubitable consequences of it, well may they hold it as a matter of opinion : but, as matter of faith and religion, neither can they, with coherence to their own grounds, believe it themselves, nor require the belief of it of others, without most high and most schismatical presumption. I, for my part, after a long and (as I verily believe and hope) impartial search of “the true way to eternal happiness,” do profess plainly that I cannot find any rest to the sole of my foot but upon this Rock only. I see plainly, and with my own eyes, that there are popes against popes; councils against councils; some fathers against others; the same fathers against themselves; a consent of fathers of one age against a consent of fathers of another age; the Church of one age against the Church of another age. Traditive interpretations of Scripture are pretended, but there are few or none to be found. No tradition, but only of Scripture, can derive itself from the Fountain, but may be plainly proved either to have been brought in, in such an age after Christ, or that in such an age it was not in. In a word, there is no sufficient certainty, but of Scripture only, for any considering man to build upon. This, therefore, and this only, I have reason to believe: this I will profess; according to this I will live; and for this, if there be occasion, I will not only willingly, but even gladly, lose my life, though I should be sorry that Christians should take it from me. Propose me anything out of this Book, and require whether I believe it or no, and seem it never so incomprehensible to human reason, I will subscribe it with hand and heart, as knowing no demonstration can be stronger than this :God hath said so; therefore it is true. In other things I will take no man's liberty of judgment from him, neither shall any man take mine from me. I will think no man the worse man, nor the worse Christian; I will love no man the less for differing in opinion from me. And what measure I mete to others, I expect from them again. I am fully assured that God does not, and therefore that man ought not, to require any more of any man than this, to believe the Scripture to be

1 The Roman Catholic.

2 Augsburg.

God's Word; to endeavor to find the true sense of it; and to live according to it.

This is the religion which I have chosen, after a long deliberation; and I am verily persuaded that I have chosen wisely, much more wisely, than if I had guided myself according to your Church's authority.

114. Sir THOMAS BROWNE. 1605-1682. (Manual, p. 178.)


From the “ Hydriotaphia.” In a field of Old Walsingham, not many months past, were digged up between forty and fifty urns, deposited in a dry and sandy soil, not a yard deep, not far from one another: not all strictly of one figure, but most answering these described; some containing two pounds of bones, distinguishable in skulls, ribs, jaws, thigh-bones, and teeth, with fresh impressions of their combustion; besides, the extraneous substances, like pieces of small boxes, or combs handsomely wrought, handles of small brass instruments, brazen nippers, and in one some kind of opal.

That these were the urns of Romans, from the common custom and place where they were found, is no obscure conjecture; not far from a Roman garrison, and but five miles from Brancaster, set down by ancient record under the name of Brannodunum; and where the adjoining town, containing seven parishes, in no very different sound, but Saxon termination, still retains the name of Burnham; which being an early station, it is not improbable the neighbor parts were filled with habitations, either of Romans themselves, or Britons Romanized, which observed the Roman customs.

What song the sirens sang, or what name Achilles assumed when he hid himself among women, though puzzling questions, are not beyond all conjecture. What time the persons of these ossuaries entered the famous nations of the dead, and slept with princes and counsellors, might admit a wide solution. But who were the proprietaries of these bones, or what bodies these ashes made up, were a question above antiquarianism; not to be resolved by man, not easily perhaps by spirits, except we consult the provincial guardians, or tutelary observators. Had they made as good provision for their names, as they have done for their relics, they had not so grossly erred in the art of perpetuation. But to subsist in bones, and be but pyramidally extant, is a fallacy in duration.

But the iniquity of oblivion blindly scattereth her poppy, and deals with the memory of men without distinction to merit of perpetuity. Who can but pity the founder of the pyramids? Herostratus lives, that burnt the temple of Diana! he is almost lost that built it. Time hath spared the epitaph of Adrian's horse, confounded that of himself. In vain we compute our felicities by the advantage of our good names,


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since bad have equal durations; and Thersites is like to live as long as Agamemnon, without the favor of the everlasting register. Who knows whether the best of men be known, or whether there be not more remarkable persons forgot, than any that stand remembered in the known account of time? The first man had been as unknown as the last, and Methuselah's long life had been his only chronicle.

There is nothing strictly immortal but immortality. Whatever hath no beginning, may be confident of no end. All others have a dependent being, and within the reach of destruction, which is the peculiar of that necessary essence that cannot destroy itself, and the highest strain of omnipotency, to be so powerfully constituted, as not to suffer even from the power of itself. But the sufficiency of Christian immortality frustrates all earthly glory, and the quality of either state after death makes a folly of posthumous memory.

Man is a noble animal, splendid in ashes, and pompous in the grave; solemnizing nativities and deaths with equal lustre.

115. THOMAS FULLER. 1608–1661. (Manual, p. 179.)


From the “Holy State.” There is scarce any profession in the commonwealth more necessary, which is so slightly performed. The reasons whereof I conceive to be these:- First, young scholars make this calling their refuge; yea, perchance, before they have taken any degree in the university, commence schoolmasters in the country, as if nothing else were required to set up this profession but only a rod and a ferula. Secondly, others who are able, use it only as a passage to better preferment, to patch the rents in their present fortune, till they can provide a new one, and betake themselves to some more gainful calling. Thirdly, they are disheartened from doing their best with the miserable reward which in some places they receive, being masters to their children and slaves to their parents. Fourthly, being grown rich they grow negligent, and scorn to touch the school but by the proxy of the usher. But see how well our schoolmaster behaves himself.

His genius inclines-him with delight to his profession. God, of his goodness, hath fitted several men for several callings, that the necessity of Church and State, in all conditions, may be provided for. And thus God mouldeth some for a schoolmaster's life, undertaking it with desire and delight, and discharging it with dexterity and happy


He studieth his scholars' natures as carefully as they their, books; and ranks their dispositions into several forms. And though it may seem difficult for him in a great school to descend to all particulars, yet experienced schoolmasters may quickly make a grammar of boys' natures.

He is able, diligent, and methodical in his teaching; not leading them rather in a circle than forwards. He minces his precepts for children to swallow, hanging clogs on the nimbleness of his own soul, that his scholars may go along with him.

He is moderate in inflicting deserved correction. Many a schoolmaster better answereth the name paidotribe than paidagogos, rather tearing his scholars' flesh with whipping, than giving them good education. No wonder if his scholars hate the Muses, being presented unto them in the shapes of fiends and furies.

Such an Orbilius mars more scholars than he makes. Their tyranny hath caused many tongues to stammer which spake plain by nature, and whose stuttering at first was nothing else but fears quavering on their speech at their master's presence, and whose mauling them about their heads hath dulled those who in quickness exceeded their master..

To conclude, let this, amongst other motives, make schoolmasters careful in their place - that the eminences of their scholars have commended the memories of their schoolmasters to posterity.

1 Boy-bruiser.

2 Boy-teacher.

116. JEREMY TAYLOR. 1613-1667. (Manual, p. 181.)


The dominion of a man over his wife is no other than as the soul rules the body; for which it takes a mighty care, and uses it with a delicate tenderness, and cares for it in all contingencies, and watches to keep it from all evils, and studies to make for it fair provisions, and very often is led by its inclinations and desires, and does never contradict its appetites, but when they are evil, and then also not without some trouble and sorrow; and its government comes only to this, it furnishes the body with light and understanding, and the body furnishes the soul with hands and feet; the soul governs, because the body cannot else be happy, but the government is no other than provision; as a nurse governs a child, when she causes him to eat, and to be warm, and dry, and quiet. And yet even the very government itself is divided; for man and wife in the family, are as the sun and moon in the firmament of heaven; he rules by day, and she by night, that is, in the lesser and more proper circles of her affairs, in the conduct of domestic provisions and necessary offices, and shines only by his light, and rules by his authority. And as the moon in opposition to the sun shines brightest; that is, then, when she is in her own circles and separate regions; so is the authority of the wife then most conspicuous, when she is separate and in her proper sphere; “in gynæceo,” in the nursery and offices of domestic employment. But when she is in conjunction with the sun, her brother, that is, in that place and employment in which his care and proper offices are employed, her light is not seen, her authority hath no proper business.

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