imbibing the pure Aerial Nitre of these Parts; and therefore being so
far spent, he quickly found _Sardinia_ in _Tivoli_,[283] and the most
healthful Air of little effect, where Death had set her broad Arrow; for
he lived not unto the middle of _May_, and confirmed the Observation of
_Hippocrates_[284] of that mortal time of the Year when the Leaves of
the Fig-tree resemble a Daw's 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 inclin'd, were unwise to pass his Days in _Portugal_:
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 particular Stars in
Heaven, but malevolent Places on Earth, which single out our
Infirmities, and strike at our weaker Parts; in which Concern, passager
and migrant Birds have the great Advantages; who are naturally
constituted for distant Habitations, whom no Seas nor Places limit, but
in their appointed Seasons will visit us from _Greenland_ and Mount
_Atlas_, and as some think, even from the _Antipodes_.[285]
[283] _Cum mors venerit, in medio Tibure Sardinia est._
[284] In the King's Forests they set the Figure of a broad Arrow upon
Trees that are to be cut down. _Hippoc. Epidem._
[285] Bellonius _de Avibus_.
Tho' we could not have his Life, yet we missed not our desires in his
soft Departure, which was scarce an Expiration; and his End not unlike
his Beginning, when the salient Point scarce affords a sensible Motion,
and his Departure so like unto Sleep, that he scarce needed the civil
Ceremony of closing his Eyes; contrary unto the common way wherein Death
draws up, Sleep let fall the Eye-lids. With what Strift and Pains we
came into the World we know not; but 'tis commonly no easie matter to
get out of it: yet if it could be made out, that such who have easie
Nativities have commonly hard Deaths, and contrarily; his Departure was
so easie, that we might justly suspect his Birth was of another nature,
and that some _Juno_ sat cross-legg'd at his Nativity.
Besides his soft Death, the incurable state of his Disease might
somewhat extenuate your Sorrow, who know that Monsters[286] but seldom
happen, Miracles more rarely, in Physick. _Angelus Victorius_[287] gives
a serious Account of a Consumptive, Hectical, Pthysical Woman, who was
suddenly cured by the Intercession of _Ignatius_. We read not of any in
Scripture who in this case applied unto our Saviour, tho' some may be
contain'd in that large Expression, that he went about _Galilee_ healing
all manner of Sickness, and all manner of Diseases. Amulets, Spells,
Sigils and Incantations, practised in other Diseases, are seldom
pretended in this; and we find no Sigil in the Archidoxis of
_Paracelsus_ to cure an extreme Consumption or _Marasmus_, which if
other Diseases fail, will put a period unto long Livers, and at last
makes Dust of all. And therefore the _Stoicks_ could not but think that
the fiery Principle 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 his Pleasure: and to make an end of all things on
Earth, and our Planetical System of the World, he need but put out the
Sun.
[286] _Monstra contingunt in Medicina Hippoc._
[287] Strange and rare Escapes there happen sometimes in Physick.
_Angeli Victorii Consultationes._ Matth. iv. 25.
I was not so curious to entitle the Stars unto any Concern of his Death,
yet could not but take notice that he died when the Moon was in motion
from the Meridian; at which time, an old _Italian_ long ago would
perswade me that the greatest Part of Men died: but herein I confess I
could never satisfie my Curiosity; altho' from the time of Tides in
Places upon or near the Sea, there may be considerable Deductions; and
_Pliny_[288] hath an odd and remarkable Passage concerning the Death of
Men and Animals upon the Recess or Ebb of the Sea. However, certain it
is he died in the dead and deep part of the Night, when _Nox_ might be
most apprehensibly said to be the Daughter of _Chaos_, the Mother of
Sleep and Death, according to old Genealogy; and so went out of this
World about that hour when our blessed Saviour entred it, and about what
time many conceive he will return again unto it. _Cardan_[289] hath a
peculiar and no hard Observation from a Man's Hand to know whether he
was born 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, Animals in the Day; but whether more
Persons have been born 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 Indifferency, 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
Coincidence, are best computed by the natural not artificial Day.
[288] _Aristoteles nullum animal nisi æstu recedente expirare affirmat:
observatum id multum in Gallico Oceano et duntaxat in Homine
comertum_, lib. 2. cap. 101.
[289] _Auris pars pendula Lobus dicitur, non omnibus ea pars est
auribus; non enim iis qui noctu nati sunt, sed qui interdiu,
maxima ex parte. Com. in Aristot. de Animal._ lib. 1.
That _Charles_ the Vth was crown'd 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_ Prisoner upon that Day, was
an unexpected Coincidence, 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 the Day of its Nativity. Now the Disease
prevailing 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 creeping softly on, nothing
critical was found or expected, and he died not before fifteen Days
after. Nothing is more common with Infants than to die 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 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 Mouth precisely at that time, and they should
wind up upon the day of their Nativity,[290] 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.
[290] According to the _Egyptian_ Hieroglyphick.
In this consumptive Condition and remarkable 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 Story of Duke _John Ernestus
Mansfield_[291] be not so easily swallow'd, that at his Death his Heart
was found not to be so big as a Nut; yet if the Bones of a good Skeleton
weigh little more than twenty Pounds, his Inwards and Flesh remaining
could make no Bouffage, but a light Bit for the Grave. I never more
lively beheld the starved Characters of _Dante_[292] in any living Face;
an _Aruspex_ might have read a Lecture upon him without Exenteration,
his Flesh being so consumed, that he might, in a manner, have discerned
his Bowels without opening of him: so that to be carried _sextâ
cervice_, to the Grave, was but a civil Unnecessity; and the Complements
of the Coffin might out-weigh the Subject of it.
[291] _Turkish_ History.
[292] In the Poet _Dante_ his Discription.
_Omnibonus Ferrarius_[293] in mortal Dysenteries of Children looks for
a Spot behind the Ear; in consumptive Diseases some eye the Complexion
of Moles; _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 drown'd 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_[294] had
set her hard Seal upon his Temples, easily perceiving what
_Caricatura_[295] Draughts Death makes upon pined Faces, and unto what
an unknown degree a Man may live backward.
[293] _De Morbis Puerorum._
[294] _Morta_, the Deity of Death or Fate.
[295] When Men's Faces are drawn with Resemblance to some other Animals,
the _Italians_ call it, to be drawn in _Caricatura_.
Tho' the Beard be only made a Distinction of Sex, and Sign of masculine
Heat by _Ulmus_, yet the Precocity and early Growth thereof in him, was
not to be liked in reference unto long Life. _Lewis_, that virtuous but
unfortunate King of _Hungary_, who lost his Life at the Battle of
_Mohacz_, was said to be born without a Skin, to have bearded at
fifteen,[296] and to have shewn some grey Hairs about twenty; from
whence the Diviners conjectur'd, that he would be spoiled of his
Kingdom, and have but a short Life: But Hairs make fallible
Predictions, and many Temples early grey have out-liv'd the Psalmist's
Period.[297] Hairs which have most 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 Endemial Distemper of little Children in _Languedock_,
call'd the _Morgellons_,[298] wherein they 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.
[296] _Ulmus de usu barbæ humanæ._
[297] The Life of a Man is threescore and ten.
[298] See _Picotus de Rheumatismo_.
The _Egyptian_ Mummies that I have seen, 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 decay'd; 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_,[299] who had but two in his Head.
How the _Bannyans_ of _India_ maintain the Integrity of those Parts, I
find not particularly observed; who notwithstanding have an Advantage of
their Preservation by abstaining from all Flesh, and employing their
Teeth in such Food unto which they may seem at first framed, from their
Figure and Conformation: but sharp and corroding 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.[300] Corruption had dealt more severely with them than
sepulchral Fires and smart Flames with those of burnt Bodies of old; for
in the burnt Fragments of Urnes 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.
[299] His upper and lower Jaw being solid, and without distinct Rows of
Teeth.
[300] Twice tell over his Teeth, never live to threescore Years.
In the Years of his Childhood he had languish'd under the Disease of
his Country, the Rickets; after which notwithstanding many have been
become strong and active Men; but whether any have attain'd unto very
great Years, the Disease is scarce so old as to afford good Observation.
Whether the Children of the _English_ Plantations be subject unto the
same Infirmity, may be worth the Observing. Whether Lameness and Halting
do still encrease among the Inhabitants of _Rovigno_ in _Istria_, I know
not; yet scarce twenty Years ago Monsieur _du Loyr_ observed, that a
third part of that People halted: but too certain it is, that the
Rickets encreaseth among us; the Small-Pox grows more pernicious than
the Great: the King's Purse knows that the King's Evil grows more
common. _Quartan_ Agues are become no Strangers in _Ireland_; more
common and mortal in _England_: and tho' the Ancients gave that
Disease[301] very good Words, yet now that Bell makes no strange sound
which rings out for the Effects thereof.
[301] +Asphalestatos kai rhêistos+, _securissima et facillima_.
Hippoc. Pro Febre quartana raro sonat campana.
Some think there were few Consumptions in 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 as a Catarrh in _Homer's_ time, and that
it was but new in _Greece_ in his Age. _Polydore Virgil_ delivereth
that Pleurisies were rare in _England_, who lived but in the Days of
_Henry_ the Eighth. Some will allow no Diseases to be new, others think
that many old ones are ceased and that such which are esteem'd new, will
have but their time: However, the Mercy of God hath scatter'd 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 discover new Diseases: for besides the common 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, _Pandora's_ Box would swell, and there must
be a strange Pathology.
Most Men expected to find a consumed Kell, empty and bladder-like Guts,
livid and marbled Lungs, and a wither'd _Pericardium_ in this exuccous
Corps: but some seemed too much to wonder that two Lobes of his Lungs
adher'd unto his Side; for the like I had often found in Bodies of no
suspected Consumptions or difficulty of Respiration. And the same more
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 almost fifty Years, in whom all the Lobes adhered unto the
Pleura,[302] and each Lobe unto another; who having also been much
troubled with the Gout, brake the Rule of _Cardan_,[303] and died of the
Stone in the Bladder. _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 Expectoration 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 die
the Death of Sheep, Cats and Lions: and tho' Birds have no Midriff, yet
we meet with divers Remedies in _Arrianus_ against the Coughs of Hawks.
And tho' it might be thought that all Animals who have 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' we read much of their Tears, we find
nothing of that Motion.
[302] So _A. F._
[303] _Cardan_ in his _Encomium Podagræ_ reckoneth this among the _Dona
Podagræ_, that they are deliver'd thereby from the Phthysis and
Stone in the Bladder.
From the Thoughts of Sleep, when the Soul was conceived nearest unto
Divinity, the Ancients erected an Art of Divination, wherein while they
too widely expatiated in loose and inconsequent Conjectures,
_Hippocrates_[304] wisely considered Dreams as they presaged Alterations
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 respective
Deities, in good Dreams unto _Sol_, _Jupiter coelestis_, _Jupiter
opulentus_, _Minerva_, _Mercurius_ and _Apollo_; in bad unto _Tellus_
and the Heroes.
[304] _Hippoc. de Insomniis._
And therefore I could not but take notice 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 he should dream of his dead
Friends, inconsequently divining, that he would not be long from them;
for strange it was not that he should sometimes dream of the dead, whose
Thoughts run always upon Death; beside, to dream of the dead, so they
appear not in dark Habits, and take nothing away from us, in
_Hippocrates_ his Sense was of good Signification: for we live by the
dead, and every thing is or must be so before it becomes our
Nourishment. And _Cardan_, 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 condemnable Fantasm in old
_Oneirocriticism_, as having a Signification of Liberty, vacuity from
Cares, Exemption and Freedom from Troubles unknown unto the dead.
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
great Trouble, and to dream of Blindness should be so highly commended,
according to the _Oneirocritical_ Verses of _Astrampsychus_ and
_Nicephorus_, I shall leave unto your Divination.
He was willing to quit the World alone and altogether, leaving no
Earnest behind him for Corruption or After-grave, having small content
in that common Satisfaction to survive or live in another, but amply
satisfied that his Disease should die with himself, nor revive in a
Posterity to puzzle Physick, and make sad _Memento's_ of their Parent
hereditary. Leprosie awakes not sometimes before forty, the Gout and
Stone often later; but consumptive and tabid[305] 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 _Cæsarean_[306] 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,[307] 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
notwithstanding 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.
[305] _Tabes maxime contingunt ab anno decimo octavo ad trigesimum
quintum_, Hippoc.
[306] A sound Child cut out of the Body of the Mother.
[307] _Natos ad flumina primum deserimus sævoque gelu duramus et undis._
_Julius Scaliger_, who in a sleepless Fit of the Gout could make two
hundred Verses in a Night, would have but five[308] plain Words upon his
Tomb. And this serious Person, tho' no _minor_ Wit, left the Poetry of
his Epitaph unto others; either unwilling to commend himself, or to be
judg'd by a Distich, and perhaps considering how unhappy great Poets
have been in versifying their own Epitaphs: wherein _Petrarcha_,
_Dante_, and _Ariosto_, have so unhappily failed, that if their Tombs
should outlast their Works, Posterity would find so little of _Apollo_
on them, as to mistake them for _Ciceronian_ Poets.
[308] _Julii Cæsaris Scaligeri, quod fuit._ Joseph. Scaliger in vita
patris.
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 Journey's 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 depraved Imagination, and one prevalent
Decipiency; 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 concern'd Relations, gratulating themselves in the
sober Departure of their Friends; and tho' they behold such mad covetous
Passages, content to think they die in good Understanding, and in their
sober Senses.
Avarice, which is not only Infidelity but Idolatry, 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 lasting Charities; and surely where good Wishes and charitable
Intentions exceed Abilities, Theorical Beneficency may be more than a
Dream. They build not Castles in the Air who would build Churches on
Earth; and tho' they leave no such Structures here, may lay good
Foundations 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
himself; almost, I say; for tho' we may wish the prosperous
Appurtenances of others, or to be an other in his happy Accidents; yet
so intrinsecal is every Man unto himself, that some doubt may be made,
whether any would exchange his Being, or substantially become another
Man.
He had wisely seen the World at home and abroad, and thereby observed
under what variety Men are deluded in the pursuit of that which is not
here to be found. And altho' he had no Opinion of reputed Felicities
below, and apprehended Men widely out in the Estimate of such Happiness;
yet his sober Contempt of the World wrought no _Democratism_ or
_Cynicism_, no laughing or snarling at it, as well understanding there
are not Felicities in this World to satisfy 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 ourselves happy by Consortion, Opinion, or
Co-existimation: for strictly to separate from received and customary
Felicities, and to confine unto the Rigor of Realities, were to contract
the Consolation of our Beings unto too uncomfortable Circumscriptions.
Not to fear Death,[309] nor Desire it, was short of his Resolution: to
be dissolved, and be with Christ, was his dying Ditty. He conceived his
Thred long, in no long course of Years, and when he had scarce out-liv'd
the second Life of _Lazarus_;[310] esteeming it enough to approach the
Years of his Saviour, who so order'd his own human State, as not to be
old upon Earth.
[309] _Summum nec metuas diem nec optes._
[310] Who upon some Accounts, and Tradition, is said to have lived 30
Years after he was raised by our Saviour. _Baronius._
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 Nativity of another, do contentedly submit unto the common
Necessity, and envy not _Enoch_ or _Elias_.
Not to be content with Life is the unsatisfactory State of those which
destroy themselves;[311] 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.
[311] In the Speech of _Vulteius in Lucan_, animating his Souldiers
in a great Struggle to kill one another. _Decernite Lethum et
metus omnis abest, cupias quodcunque necesse est._ All Fear is
over, do but resolve to die, and make your Desires meet Necessity.
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 crucify their Lusts than their
Bodies, to circumcise than stab their Hearts, and to mortify than kill
themselves.
His Willingness to leave this World about that 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 Struggling and Reluctancy 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 comfortably imagine
what Face this World will carry: And therefore since every Age makes a
Step unto the End of all things, and the Scripture affords so hard a
Character of the last Times; quiet Minds will be content with their
Generations, and rather bless Ages past, than be ambitious of those to
come.
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 grey
Hair, 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_[312] Old Man. And surely if we deduct all those Days of
our Life which we might wish unliv'd, 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 Attendants of it; and
'tis superfluous to live unto grey Hairs, when in a precocious Temper we
anticipate the Virtues of them. In brief, he cannot be accounted young
who out-liveth the old Man. He that hath early arrived unto the measure
of a perfect Stature in Christ, hath already fulfilled the prime and
longest Intention of his Being: and one Day lived after the perfect Rule
of Piety, is to be preferr'd before sinning Immortality.
[312] _Wisdom_, cap. iv.
Altho' he attain'd 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.
Tread softly and circumspectly in this funambulous Track, and narrow
Path of Goodness: pursue Virtue virtuously; be sober and temperate, not
to preserve your Body in a sufficiency 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
render Virtues disputable: but in one Word, that you may truly serve
God; which every Sickness 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 Malefactors, who go with clear Parts unto the last Act
of their Lives; and in the Integrity of their Faculties return their
Spirit unto God that gave it.
Consider whereabout thou art in _Cebes_ his Table, or that old
philosophical Pinax of the Life of Man; whether thou art still in the
Road of Uncertainties; whether thou hast yet entred the narrow Gate, got
up the Hill and asperous Way which leadeth unto the House of Sanity, or
taken that purifying Potion from the Hand of sincere Erudition, which
may send the clear and pure away unto a virtuous and happy Life.
In this virtuous voyage let not Disappointment cause Despondency, nor
Difficulty Despair: Think not that you are sailing from _Lima_[313] to
_Manillia_, wherein thou may'st tye up the Rudder, and sleep before the
Wind; but expect rough Seas, Flaws, and contrary Blasts; and 'tis well
if by many cross Tacks and Veerings 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.
[313] Through the Pacifick Sea, with a constant Gale from the East.
He that is chaste and continent, not to impair 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_.[314]
[314] Who is said to have castrated himself.
Be charitable before Wealth makes thee covetous, and lose not the Glory
of the Mitre. 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.
Trust not to the Omnipotency of Gold, or say unto it, Thou art my
Confidence: kiss not thy Hand when thou beholdest that terrestrial Sun,
nor bore thy Ear unto its Servitude. A Slave unto Mammon makes no
Servant unto 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 Punishment: Miserable Men
commiserate not 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, will follow thee; since Riches are an
Appurtenance of Life, and no dead Man is rich, to famish in Plenty, and
live poorly to die rich, were a multiplying Improvement in Madness, and
Use upon Use in Folly.
Persons lightly dip'd, not grain'd in generous Honesty, are but pale in
Goodness, and faint hued in Sincerity: but be thou what thou virtuously
art, and let not the Ocean wash away thy Tincture: stand magnetically
upon that Axis where prudent Simplicity hath fix'd thee, and let no
Temptation invert the Poles of thy Honesty: and that Vice may be
uneasie, and even monstrous unto thee, let iterated good Acts, and long
confirm'd 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; study 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 themselves,
cultivating the good Seeds which Nature hath set in them, and improving
their prevalent Inclinations to Perfection, become 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.
Let not the Law of thy Country be the _non ultra_ of thy Honesty, nor
think that always 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_.
Make not the Consequences of Vertue the Ends thereof: be not beneficent
for a Name or 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 Vertue
will bring with her, whom all Men honour, tho' they pursue not. To have
other bye Ends in good Actions, sowers laudable Performances, which must
have deeper Roots, Motions, and Instigations, to give them the Stamp of
Vertues.
Tho' human Infirmity may betray thy heedless Days into the popular Ways
of Extravagancy, yet let not thine own Depravity, or the Torrent of
vicious Times, carry thee into desperate Enormities in Opinions,
Manners, or Actions: if thou hast dip'd thy Foot in the River, yet
venture not over _Rubicon_; run not into Extremities from whence there
is no Regression, 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 Adversity, but look humbly down
in that State when others look upward upon thee: be patient in the Age
of Pride and Days of Will and Impatiency, 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_,[315] and those patient Pagans, who tir'd the Tongues of
their Enemies while they perceiv'd they spet their Malice at brazen
Walls and Statues.
[315] _Ira furor brevis est._
Let Age, not Envy, draw Wrinkles on thy Cheeks: be content to be envied,
but envy not. Emulation may be plausible, and Indignation allowable; but
admit no Treaty with that Passion which no Circumstance can make good. A
Displacency at the Good of others, because they enjoy it, altho' we do
not want it, is an absurd Depravity, sticking fast unto human Nature
from its primitive Corruption; which he that can well subdue, were a
Christian of the first Magnitude, and for ought I know, may have one
Foot already in Heaven.
While thou so hotly disclaim'st the Devil, be not guilty of Diabolism;
fall not into one Name with that unclean Spirit, nor act his Nature whom
thou so much abhorrest; that is, to accuse, calumniate, backbite,
whisper, detract, or sinistrously interpret others; degenerous
Depravities and narrow-minded Vices, not only below S. _Paul's_ noble
Christian, but _Aristotle's_[316] 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 company 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 shatter'd, which cannot be whole
without Love, that is the fulfilling of it. Look humbly upon thy
Vertues, 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, believeth, hopeth, endureth all things. 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_[317] in
Heaven.
[316] See _Arist. Ethicks_ Chapt. of Magnanimity.
[317] Holy, Holy, Holy.
Let not the Sun in _Capricorn_ go down upon thy Wrath, but Write thy
Wrongs in Water: draw the Curtain of Night upon Injuries; shut them up
in the Tower of Oblivion,[318] 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.
[318] Even when the Days are shortest; alluding to the Tower of
_Oblivion_ mentioned by _Procopius_, which was the Name of a
Tower of Imprisonment among the _Persians_: whosoever was put
therein he was as it were buried alive, and it was Death for any
but to name it.
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 Epicyche 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 to 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
Heaven_.[319] If thou must needs reign, be _Zeno_, King, and enjoy that
Empire which every Man gives himself. Certainly, the iterated
Injunctions of Christ unto Humility, Meekness, Patience, and that
despised Train of Vertues, cannot but make pathetical Impressions upon
those who have well consider'd 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.
[319] _Matthew_ xi.
Rest not in an Ovation,[320] but a Triumph over thy Passions; chain up
the unruly Legion of thy Breast; behold thy Trophies within thee, not
without thee: Lead thine own Captivity captive, and be _Cæsar_ unto thy
self.
[320] _Ovation_, a petty and minor kind of Triumph.
Give no quarter unto those Vices which are of thine inward Family; and
having a Root in thy Temper, plead a Right and Property in thee. Examine
well thy complexional Inclinations. 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 oppos'd
by Policy, and therefore wiser Honesties project and plot against Sin;
wherein notwithstanding we are not to rest in Generals, or the trite
Stratagems 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 Oeconomy, and erect these Rules
unto the Figure of himself.
Lastly, If Length of Days be thy Portion, make it not thy Expectation:
Reckon not upon 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; conceive that near which may be far off;
approximate 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, join both Lives
together; unite them in thy Thoughts and Actions, and live in one but
for the other. 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 an
happy Conformity, and close Apprehension of it.
_FINIS_
POSTHUMOUS WORKS
1712
REPERTORIUM:
Or, some Account of the Tombs and Monuments in the Cathedral Church of
Norwich, in 1680.
In the Time of the late Civil Wars, there were about an hundred Brass
Inscriptions stol'n and taken away from Grave-Stones, and Tombs, in the
Cathedral Church of _Norwich_; as I was inform'd by _John Wright_, one
of the Clerks, above Eighty Years old, and Mr. _John Sandlin_, one of
the Choir, who lived Eighty nine Years; and, as I remember, told me that
he was a Chorister in the Reign of Queen _Elizabeth_.
Hereby the distinct Places of the Burials of many noble and considerable
Persons become unknown; and, lest they should be quite buried in
Oblivion, I shall, of so many, set down only these following that are
most noted to Passengers, with some that have been erected since those
unhappy Times.
First, in the Body of the Church, between the Pillars of the South Isle,
stands a Tomb, cover'd with a kind of Touch-stone; which is the Monument
of MILES SPENCER, LL.D. and Chancellor of _Norwich_, who lived unto
Ninety Years. The Top Stone was entire, but now quite broken, split, and
depress'd by Blows: There was more special Notice taken of this Stone,
because Men used to try their Money upon it; and that the Chapter
demanded certain Rents to be paid on it. He was Lord of the Mannor of
_Bowthorp_ and _Colney_, which came unto the _Yaxley's_ from him; also
Owner of _Chappel_, in the Field.
The next Monument is that of Bishop RICHARD NICKS, _alias_ Nix, or the
Blind Bishop, being quite dark many Years before he died. He sat in this
_See_ Thirty Six Years, in the Reigns of King _Henry_ VII. and _Henry_
VIII. The Arches are beautified above and beside it, where are to be
seen the Arms of the _See_ of _Norwich_, _impaling_ his own, _viz._ a
_Chevron_ between three _Leopards_ Heads. The same Coat of Arms is on
the Roof of the _North_ and _South Cross Isle_; which Roofs he either
rebuilt, or repair'd. The Tomb is low, and broad, and 'tis said there
was an Altar at the bottom of the Eastern Pillar: The Iron-work, whereon
the Bell hung, is yet visible on the Side of the Western Pillar.
Then the Tomb of Bishop JOHN PARKHURST, with a legible Inscription on
the Pillar, set up by Dean _Gardiner_, running thus.
Johannes Parkhurst, _Theol. Professor_, Guilfordiæ _natus_,
Oxoniæ _educatus, temporibus_ Mariæ _Reginæ pro
Nitida conscientia tuenda_ Tigurinæ _vixit exul
Voluntarius: Postea presul factus, sanctissime
Hanc rexit Ecclesiam per 16 an. Obiit secundo die_
Febr. 1574.
A Person he was of great Esteem and Veneration in the Reign of Queen
_Elizabeth_. His Coat of Arms is on the Pillars, visible, at the going
out of the Bishop's Hall.
Between the two uppermost Pillars, on the same Side, stood a handsom
Monument of Bishop EDMUND SCAMLER, thus.
_Natus apud_ Gressingham, _in Com._ Lanc. SS. _Theol. Prof.
apud_ Cantabrigienses. _Obiit Ætat._ 85. _an._ 1594 _nonis_ Maii.
He was Houshold Chaplain to the Archbishop of _Canterbury_, and died
1594. The Monument was above a yard and half high, with his Effigies in
Alabaster, and all enclosed with a high Iron Grate. In the late Times
the Grate was taken away, the Statue broken, and the Free-stone pulled
down as far as the inward Brick-work; which being unsightly, was
afterwards taken away, and the Space between the Pillars left void, as
it now remaineth.
In the South-side of this Isle, according as the Inscription denoteth,
was buried GEORGE GARDINER, sometime Dean.
Georgius Gardiner Barvici _natus_, Cantabrigiæ _educatus,
Primo minor Canonicus, secundo Præbendarius, tertio Archidiaconus_.
Nordovici, _et demum_ 28 Nov. _An._ 1573. _factus est Sacellanus
Dominæ Reginæ, et Decanus hujus Ecclesiæ, in quo loco per 16
Annos rexit_.
Somewhat higher is a Monument for Dr. EDMUND PORTER, a learned
Prebendary, sometime of this Church.
Between two Pillars of the North Isle in the Body of the Church, stands
the Monument of Sir JAMES HOBART, Attorney-General to King _Henry_ VII.
and VIII. He built _Loddon_ Church, St. _Olave's_ Bridge, and made the
Causeway adjoining upon the South-side. On the upper Part is the
Atchievement of the _Hobarts_, and below are their Arms; as also of the
_Nantons_, _viz._ (_three Martlets_) his second Lady being of that
Family. It is a close Monument, made up of handsom Stone-work: And this
Enclosure might have been employ'd as an Oratory. Some of the Family of
the _Hobarts_ have been buried near this Monument; as Mr. _James Hobart_
of _Holt_. On the South-side, two young Sons, and a Daughter of Dean
_Herbert Astley_, who married _Barbara_, Daughter of _John_, only Son of
Sir _John Hobart_ of _Hales_.
In the Middle Isle, under a very large Stone, almost over which a Branch
for Lights hangeth, was buried Sir FRANCIS SOUTHWELL, descended from
those of great Name and Estate in _Norfolk_, who formerly possessed
_Woodrising_.
Under a fair Stone, by Bishop _Parkhurst's_ Tomb, was buried Dr.
MASTERS, Chancellor.
Gul. Maister, _LL. Doctor Curiæ Cons. Ep==atus_ Norwicen.
_Officialis principalis. Obiit 2 Feb. 1589._
At the upper End of the Middle Isle, under a large Stone, was buried
Bishop WALTER _de_ HART, _alias le_ HART, or LYGHARD. He was Bishop 26
Years, in the Times of _Henry_ VI. and _Edward_ IV. He built the
Transverse Stone Partition, or Rood Loft, on which the great Crucifix
was placed, beautified the Roof of the Body of the Church, and paved it.
Towards the North-side of the Partition-Wall are his Arms the _Bull_ and
towards the South-side, _a Hart in Water_, as a _Rebus_ of his Name,
_Walter Hart_. Upon the Door, under the Rood Loft, was a Plate of Brass,
containing these Verses.
_Hic jacet absconsus sub marmore presul honestus
Anno milleno C quater cum septuageno
Annexis binis instabat ei prope finis
Septima cum decima lux Maij sit numerata
Ipsius est anima de corpore tunc separata._
Between this Partition and the Choir on the North-side, is the Monument
of Dame ELIZABETH CALTHORPE, Wife of Sir _Francis Calthorpe_, and
afterwards Wife of _John Colepepper_, Esq.
In the same Partition, behind the Dean's Stall, was buried JOHN CROFTS,
lately Dean, Son of Sir _Henry Crofts_ of _Suffolk_, and Brother to the
Lord _William Crofts_. He was sometime Fellow of _All-Souls_ College in
_Oxford_, and the first Dean after the Restauration of his Majesty King
_Charles_ II. whose Predecessor, Dr. _John Hassal_, who was Dean many
Years, was not buried in this Church, but in that of _Creek_. He was of
_New_ College in _Oxford_, and Chaplain to the Lady _Elizabeth_, Queen
of _Bohemia_, who obtain'd this Deanry for him.
On the South-side of the Choir, between two Pillars, stands the Monument
of Bishop JAMES GOLDWELL, Dean of Salisbury, and Secretary to King
_Edward_ IV. who sat in this _See_ Twenty five Years. His Effigies is
in Stone, with a _Lion_ at his Feet, which was his Arms, as appears on
his Coat above the Tomb. On the Choir Side, his Arms are also to be seen
in the sixth Escocheon, in the West-side over the Choir; as also in S.
_Andrew's_ Church, at the Deanry in a Window; at _Trowes_,
_Newton-Hall_, and at _Charta-magna_ in _Kent_, the Place of his
Nativity; where he also built, or repair'd the Chappel. He is said to
have much repair'd the East End of this Church; did many good Works,
lived in great Esteem, and died _Ann._ 1498 or 1499.
Next above Bishop _Goldwell_, where the Iron Grates yet stand, Bishop
JOHN WAKERING is said to have been buried. He was Bishop in the Reign of
King _Henry_ V. and was sent to the Council of _Constance_: He is said
also to have built the Cloister in the Bishop's Palace, which led into
it from the Church Door, which was cover'd with a handsom Roof, before
the late Civil War. Also reported to have built the Chapter-house, which
being ruinous, is now demolish'd, and the decay'd Parts above and about
it handsomly repair'd, or new built. The Arms of the _See_ impaling his
own Coat, the Three _Fleur des Lys_, are yet visible upon the Wall by
the Door. He lived in great Reputation, and died 1426, and is said to
have been buried before S. _George's_ Altar.
On the North-side of the Choir, between the two Arches, next to Queen
_Elizabeth's_ Seat, were buried Sir THOMAS ERPINGHAM, and his Wives the
Lady JOAN, _etc._ whose Pictures were in the Painted-Glass Windows, next
unto this Place, with the Arms of the _Erpingham's_. The Insides of both
the Pillars were painted in red Colours, with divers Figures and
Inscriptions, from the top almost to the bottom, which are now washed
out by the late whiting of the Pillars. He was a Knight of the Garter in
the Time of _Hen._ IV. and some Part of _Hen._ V. and I find his Name in
the List of the Lord Wardens of the Cinque-Ports. He is said to have
built the _Black Friars_ Church, or Steeple, or both, now called
_New-Hall Steeple_. His Arms are often on the Steeple, which are an
Escocheon within an _Orle of Martlets_, and also upon the out-side of
the Gate, next the School-House. There was a long Brass Inscription
about the Tomb-stone, which was torn away in the late Times, and the
Name of _Erpingham_ only remaining. _Johannes Dominus de Erpingham
Miles_, was buried in the Parish Church of _Erpingham_, as the
Inscription still declareth.
In the North Isle, near to the Door, leading towards _Jesus Chappel_,
was buried Sir WILLIAM DENNY, Recorder of _Norwich_, and one of the
Counsellors at Law to King _Charles_ I.
In _Jesus Chappel_ stands a large Tomb (which is said to have been
translated from our Ladies Chappel, when that grew ruinous, and was
taken down) whereof the Brass Inscription about it is taken away; but
old Mr. _Spendlow_, who was a Prebendary 50 Years, and Mr. _Sandlin_,
used to say, that it was the Tombstone of the _Windham's_; and in all
Probability, might have belonged to Sir _Thomas Windham_, one of King
_Henry_ VIII.'s Counsellors, of his Guard, and Vice-Admiral; for I find
that there hath been such an Inscription upon the Tomb of a _Windham_ in
this Church.
_Orate pro a==a_ Thome Windham, _militis_, Elianore, _et Domine_
Elizabethe, _uxorum ejus, etc. qui quidem_ Thomas _fuit unus
consiliariorum_
_Regis_ Henrici VIII. _et unus militum pro corpore, ejusdem Domini,
nec non Vice-Admirallus_.
And according to the Number of the Three Persons in the Inscription,
there are Three Figures upon the Tomb.
On the North Wall of _Jesus Chappel_ there is a legible Brass
Inscription in Latin Verses; and at the last Line _Pater Noster_. This
was the Monument of _Randulfus Pulvertoft custos caronelle_. Above the
Inscription was his Coat of Arms, _viz. Six Ears of Wheat with a
Border of Cinque-foils_; but now washed out, since the Wall was
whiten'd.
At the Entrance of St. _Luke's Chappel_, on the Left Hand, is an arched
Monument, said to belong to one of the Family of the _Bosvile's_ or
_Boswill_, sometime Prior of the Convent. At the East End of the
Monument are the Arms of the Church (_the Cross_) and on the West End
another (_three Bolt Arrows_,) which is supposed to be his Paternal
Coat. The same Coat is to be seen in the sixth Escocheon of the
South-side, under the Belfry. Some Inscriptions upon this Monument were
washed out when the Church was lately whiten'd; as among the rest, _O
morieris! O morieris! O morieris!_ The _three Bolts_ are the known Arms
of the _Bosomes_, an ancient Family in _Norfolk_; but whether of the
_Bosviles_, or no, I am uncertain.
Next unto it is the Monument of RICHARD BROME, Esq. whose Arms thereon
are _Ermyns_; and for the Crest, _a Bunch or Branch of Broom with Golden
Flowers_. This might be _Richard Brome_, Esq. whose Daughter married the
Heir of the _Yaxley's of Yaxley_, in the Time of _Henry_ VII. And one of
the same Name founded a Chappel in the Field in _Norwich_.
There are also in St. _Luke's Chappel_, amongst the Seats on the
South-side, two substantial Marble and cross'd Tombs, very ancient, said
to be two Priors of this Convent.
At the Entrance into the Cloister, by the upper Door on the Right Hand,
next the Stairs, was a handsom Monument on the Wall, which was pulled
down in the late Times, and a Void Place still remaineth. Upon this
Stone were the Figures of two Persons in a praying Posture, on their
Knees. I was told by Mr. _Sandlin_, that it was said to be the Monument
for one of the _Bigots_, who built or beautified that Arch by it, which
leadeth into the Church.
In the Choir towards the high Altar, and below the Ascents, there is an
old Tomb, which hath been generally said to have been the Monument of
Bishop WILLIAM HERBERT, Founder of the Church, and commonly known by the
Name of the Founder's Tomb. This was above an Ell high; but when the
Pulpit, in the late Confusion, was placed at the Pillar, where Bishop
_Overall's_ Monument now is, and the Aldermen's Seats were at the East
End, and the Mayor's Seat in the middle at the high Altar, the height of
the Tomb being a Hindrance unto the People, it was taken down to such a
Lowness as it now remains in. He was born at _Oxford_, in good Favour
with King _William Rufus_, and King _Henry_ I. removed the Episcopal
_See_ from _Thetford_ to _Norwich_, built the Priory for 60 Monks, the
Cathedral Church, the Bishop's Palace, the Church of S. _Leonard_, whose
Ruins still remain upon the Brow of _Mushold-Hill_; the Church of S.
_Nicolas_ at _Yarmouth_, of S. _Margaret_ at _Lynn_, of S. _Mary_ at
_Elmham_, and instituted the _Cluniack_ Monks at _Thetford_. _Malmsbury_
saith he was, _Vir pecuniosus_, which his great Works declare, and had
always this good Saying of S. _Hierom_ in his Mouth, _Erravimus juvenes,
emendemus senes_.
Many Bishops of old might be buried about, or not far from the Founder,
as _William Turbus_, a _Norman_, the third Bishop of _Norwich_, and
_John_ of _Oxford_ the fourth, accounted among the learned Men of his
Time, who built _Trinity_ Church in _Ipswich_, and died in the Reign of
King _John_; and it is deliver'd, that these two Bishops were buried
near to Bishop _Herbert_, the Founder.
In the same Row, or not far off, was buried Bishop HENRY _le_ SPENCER,
as lost Brass Inscriptions have declar'd. And Mr. _Sandlin_ told me,
that he had seen an Inscription on a Gravestone thereabouts, with the
Name of _Henricus de_, or _le Spencer_: He came young unto the _See_,
and sat longer in it than any before or after him: But his Time might
have been shorter, if he had not escaped in the Fray at _Lennam_, (a
Town of which he was Lord) where forcing the Magistrate's Tipstaff to be
carried before him, the People with Staves, Stones, and Arrows, wounded,
and put his Servants to Flight. He was also wounded, and left alone, as
_John Fox_ hath set it down out of the Chronicle of S. _Albans_.
In the same Row, of late Times, was buried Bishop RICHARD MONTAGUE, as
the Inscription, _Depositum Montacutii Episcopi_, doth declare.
For his eminent Knowledge in the _Greek_ Language, he was much
countenanc'd by Sir _Henry Savile_, Provost of _Eaton_ College, and
settled in a Fellowship thereof: Afterwards made Bishop of
_Chichester_; thence translated unto _Norwich_, where he lived about
three Years. He came unto _Norwich_ with the evil Effects of a quartan
Ague, which he had about a Year before, and which accompany'd him to his
Grave; yet he studied, and writ very much, had an excellent Library of
Books, and Heaps of Papers, fairly written with his own Hand, concerning
the Ecclesiastical History. His Books were sent to _London_; and, as it
was said, his Papers against _Baronius_, and others transmitted to
_Rome_; from whence they were never return'd.
On the other Side was buried Bishop JOHN OVERALL, Fellow of _Trinity_
College in _Cambridge_, Master of _Katherine_ Hall, _Regius_ Professor,
and Dean of St. _Pauls_; and had the Honour to be nominated one of the
first Governours of _Sutton_ Hospital, by the Founder himself, a Person
highly reverenc'd and belov'd; who being buried without any Inscription,
had a Monument lately erected for him by Dr. _Cosin_, Lord Bishop of
_Durham_, upon the next Pillar.
Under the large Sandy-colour'd Stone was buried Bishop RICHARD CORBET, a
Person of singular Wit, and an eloquent Preacher, who lived Bishop of
this _See_ but three Years, being before Dean of _Christ_ Church, then
Bishop of _Oxford_. The Inscription is as follows:
Richardus Corbet _Theologiæ Doctor,
Ecclesiæ Cathedralis Christi Oxoniensis
Primum alumnus inde Decanus, exinde
Episcopus, illinc huc translatus, et
Hinc in coelum_, Jul. 28. _Ann._ 1635.
The Arms on it, are the _See_ of _Norwich_, impaling, _Or a Raven sab._
Corbet.
Towards the upper End of the Choir, and on the South-side, under a fair
large Stone, was interred Sir WILLIAM BOLEYN, or BULLEN, Great
Grandfather to Queen _Elizabeth_. The Inscription hath been long lost,
which was this:
_Hic jacet corpus_ Willelmi Boleyn, _militis,
Qui obiit_ x _Octobris, Ann. Dom._ MCCCCCV.
And I find in a good Manuscript of the Ancient Gentry of _Norfolk_ and
_Suffolk_ these Words. _Sir_ William Boleyn, _Heir unto Sir_ Tho.
Boleyn, _who married_ Margaret, _Daughter and Heir of_ Tho. Butler,
_Earl of_ Ormond, _died in the Year_ 1505, _and was buried on the
South-side of the Chancel of Christ Church in_ Norwich. And surely the
Arms of few Families have been more often found in any Church, than
those of the _Boleyn's_, on the Walls, and in the Windows of the East
Part of this Church. Many others of this noble Family were buried in
_Bleckling_ Church.
Many other Bishops might be buried in this Church, as we find it so
asserted by some Historical Accounts; but no History or Tradition
remaining of the Place of their Interment, in vain we endeavour to
design and point out the same.
As of Bishop JOHANNES _de_ GRAY, who, as it is delivered, was interr'd
in this Church, was a Favourite of King _John_, and sent by him to the
Pope: He was also Lord Deputy of _Ireland_, and a Person of great
Reputation, and built _Gaywood Hall_ by _Lynn_.
As also of Bishop ROGER SKEREWYNG, in whose Time happened that bloody
Contention between the Monks and Citizens, begun at a Fair kept before
the Gate, when the Church was fir'd: To compose which King _Henry_ III.
came to _Norwich_, and _William de Brunham_, Prior, was much to blame.
See _Holingshead, etc._
Or, of Bishop WILLIAM MIDDLETON, who succeeded him, and was buried in
this Church; in whose Time the Church that was burnt while _Skerewyng_
sat was repair'd and consecrated, in the Presence of King _Edward_ I.
Or, of Bishop JOHN SALMON, sometime Lord Chancellor of _England_, who
died 1325, and was here interr'd, his Works were noble. He built the
great Hall in the Bishop's Palace; the Bishop's long Chappel on the
East-side of the Palace, which was no ordinary Fabrick; and a strong
handsom Chappel at the West End of the Church, and appointed four
Priests for the daily Service therein: Unto which great Works he was the
better enabled, by obtaining a Grant of the first Fruits from Pope
_Clement_.
Or, of Bishop THOMAS PERCY, Brother to the Earl of _Northumberland_, in
the reign of _Richard_ II. who gave unto a Chantry the Lands about
_Carlton_, _Kimberly_, and _Wicklewood_; in whose Time the Steeple and
Belfry were blown down, and rebuilt by him, and a Contribution from the
Clergy.
Or, of Bishop ANTHONY _de_ BECK, a Person of an unquiet Spirit, very
much hated, and poison'd by his Servants.
Or likewise, of Bishop THOMAS BROWNE, who being Bishop of _Rochester_,
was chosen Bishop of _Norwich_, while he was at the Council of _Basil_,
in the reign of King _Henry_ VI. was a strenuous Assertor of the Rights
of the Church against the Citizens.
Or, of Bishop WILLIAM RUGGE, in whose last Year happen'd _Kett's_
Rebellion, in the Reign of _Edward_ VI. I find his Name, _Guil.
Norwicensis_, among the Bishops, who subscribed unto a Declaration
against the Pope's Supremacy, in the Time of _Henry_ VIII.
Or, of Bishop JOHN HOPTON, who was Bishop in the Time of Queen _Mary_,
and died the same Year with her. He is often mentioned, together with
his Chancellor _Dunning_, by _John Fox_ in his Martyrology.
Or lastly, of Bishop WILLIAM REDMAN, of _Trinity College_ in
_Cambridge_, who was Archdeacon of _Canterbury_. His Arms are upon a
Board on the North-side of the Choir, near to the Pulpit.
Of the four Bishops in Queen _Elizabeth's_ Reign, _Parkhurst_, _Freake_,
_Scamler_ and _Redman_, Sir _John Harrington_, in his _History of the
Bishops_ in her Time, writeth thus; _For the four Bishops in the Queen's
Days, they liv'd as Bishops should do, and were not Warriours like
Bishop_ Spencer, _their Predecessor_.
Some Bishops were buried neither in the Body of the Church, nor in the
Choir; but in our Ladies Chappel, at the East End of the Church, built
by Bishop WALTER _de_ SUTHFEILD, (in the Reign of _Henry_ III.) wherein
he was buried, and Miracles said to be wrought at his Tomb, he being a
Person of great Charity and Piety.
Wherein also was buried Bishop SIMON _de_ WANTON, _vel_ WALTON, and
Bishop _Alexander_, who had been Prior of the Convent; and also, as some
think, Bishop _Roger Skerewyng_, and probably other Bishops, and Persons
of Quality, whose Tombs and Monuments we now in vain enquire after in
the Church.
This was a handsom Chappel; and there was a fair Entrance into it out of
the Church, of a considerable Height also, as may be seen by the
out-side, where it adjoined unto the Wall of the Church. But being
ruinous, it was, as I have heard, demolished in the Time of Dean
_Gardiner_: But what became of the Tombs, Monuments, and Grave-stones,
we have no Account: In this Chappel, the Bishop's Consistory, or Court,
might be kept in old Time, for we find in _Fox's Martyrology_, that
divers Persons accused of Heresy were examined by the Bishop, or his
Chancellor, in St. _Mary's_ Chappel. This famous Bishop, _Walter de
Suthfeild_, who built this Chappel, is also said to have built the
Hospital not far off.
Again, divers Bishops sat in this _See_, who left not their Bones in
this Church; for some died not here, but at distant Places; some were
translated to other Bishopricks; and some, tho' they lived and died
here, were not buried in this Church.
Some died at distant Places; as Bishop Richard Courtney, Chancellor of
_Oxford_, and in great Favour with King _Henry_ V. by whom he was sent
unto the King of _France_, to challenge his Right unto that Crown; but
he dying in _France_, his Body was brought into _England_, and interr'd
in _Westminster-Abbey_ among the Kings.
Bishop WILLIAM BATEMAN, LL.D. born in _Norwich_, who founded
_Trinity-Hall_, in _Cambridge_, and persuaded _Gonvil_ to build
_Gonvil-College_, died at _Avignon_ in _France_, being sent by the King
to _Rome_, and was buried in that City.
Bishop WILLIAM AYERMIN died near _London_.
Bishop THOMAS THIRLBY, Doctor of Law, died in Archbishop _Matthew
Parker's_ House, and was buried at _Lambeth_, with this inscription:
[_Hic jacet_ Thomas Thirlby, _olim Episcopus Eliensis,
qui obiit 26 die Augusti, Anno Domini, 1570_.]
Bishop THOMAS JANN, who was Prior of _Ely_, died at _Folkston-Abbey_,
near _Dover_ in _Kent_.
Some were translated unto other Bishopricks; as Bishop WILLIAM RALEGH
was remov'd unto _Winchester_, by King _Henry_ III.
Bishop RALPH _de_ WALPOLE was translated to _Ely_, in the time of
_Edward_ I. He is said to have begun the building of the Cloister, which
is esteemed the fairest in _England_.
Bishop WILLIAM ALNWICK built the Church Gates at the West End of the
Church, and the great Window, and was translated to _Lincoln_, in the
Reign of _Henry_ VI.
And of later time, Bishop EDMUND FREAKE, who succeeded Bishop
_Parkhurst_, was removed unto _Worcester_, and there lieth entomb'd.
Bishop SAMUEL HARSNET, Master of _Pembroke-Hall_, in _Cambridge_, and
Bishop of _Chichester_, was thence translated to _York_.
Bishop FRANCIS WHITE, Almoner unto the King, formerly Bishop of
_Carlisle_, translated unto _Ely_.
Bishop MATTHEW WREN, Dean of the Chappel, translated also to _Ely_, and
was not buried here.
Bishop JOHN JEGON, who died 1617, was buried at _Aylesham_, near
_Norwich_. He was Master of _Bennet College_, and Dean of _Norwich_,
whose Arms, _Two Chevrons with an Eagle on a Canton_, are yet to be seen
on the West Side of the Bishop's Throne.
My honour'd Friend Bishop JOSEPH HALL, Dean of _Worcester_, and Bishop
of _Exon_, translated to _Norwich_, was buried at _Heigham_, near
_Norwich_, where he hath a Monument. When the Revenues of the Church
were alienated, he retired unto that Suburbian Parish, and there ended
his Days, being above 80 Years of Age. A Person of singular Humility,
Patience, and Piety; his own Works are the best Monument and Character
of himself, which was also very lively drawn in his excellent Funeral
Sermon, preach'd by my learned and faithful old Friend, _John
Whitefoot_, Rector of _Heigham_, a very deserving Clerk of the
Convocation of _Norwich_. His Arms in the Register Office of _Norwich_
are, _Sable three Talbots Heads erased Argent_.
My honour'd Friend also, Bishop EDWARD REYNOLDS, was not buried in the
Church but in the Bishop's Chappel; which was built by himself. He was
born at _Southampton_, brought up at _Merton Colledge_ in _Oxford_, and
the first Bishop of _Norwich_ after the King's Restauration: A Person
much of the Temper of his Predecessor, Dr. _Joseph Hall_, of singular
Affability, Meekness and Humility; of great Learning; a frequent
Preacher, and constant Resident: He sat in this _See_ about 17 Years;
and though buried in his private Chappel, yet his Funeral Sermon was
preached in the Cathedral, by Mr. _Benedict Rively_, now Minister of S.
_Andrews_: He was succeeded by Dr. _Anthony Sparrow_, our worthy and
honoured Diocesan.
It is thought that some Bishops were buried in the old Bishops Chappel,
said to be built by Bishop _John Salmon_ [demolish'd in the Time of the
late War] for therein were many Gravestones, and some plain Monuments.
This old Chappel was higher, broader, and much larger than the said new
Chappel built by Bishop _Reynolds_; but being covered with Lead, the
Lead was sold, and taken away in the late rebellious Times; and the
Fabrick growing ruinous and useless, it was taken down, and some of the
Stones partly made use of in the building of the new Chappel.
Now, whereas there have been so many noble and ancient Families in these
Parts, yet we find not more of them to have been buried in this the
Mother Church. It may be consider'd, that no small numbers of them were
interred in the Churches and Chappels of the Monasteries and religious
Houses of this City, especially in three thereof; the _Austin-Fryars_,
the _Black-Fryars_, the _Carmelite,_ or _White Fryars_; for therein were
buried many Persons of both Sexes, of great and good Families, whereof
there are few or no Memorials in the Cathedral. And in the best
preserved Registers of such Interments of old, from Monuments and
Inscriptions, we find the Names of Men and Women of many ancient
Families; as of _Ufford_, _Hastings_, _Radcliffe_, _Morley_, _Windham_,
_Geney_, _Clifton_, _Pigot_, _Hengrave_, _Garney_, _Howell_, _Ferris_,
_Bacon_, _Boys_, _Wichingham_, _Soterley_; of _Falstolph_, _Ingham_,
_Felbrigge_, _Talbot_, _Harsick_, _Pagrave_, _Berney_, _Woodhowse_,
_Howldich_; of _Argenton_, _Somerton_, _Gros_, _Benhall_, _Banyard_,
_Paston_, _Crunthorpe_, _Withe_, _Colet_, _Gerbrigge_, _Berry_,
_Calthorpe_, _Everard_, _Hetherset_, _Wachesham_: All Lords, Knights,
and Esquires, with divers others. Beside the great and noble Families of
the _Bigots_, _Mowbrays_, _Howards_, were the most part interr'd at
_Thetford_, in the Religious Houses of which they were Founders, or
Benefactors. The _Mortimers_ were buried at _Attleburgh_; the _Aubeneys_
at _Windham_, in the Priory or Abbey founded by them. And _Camden_ says,
_That a great part of the Nobility and Gentry of those Parts were buried
at Pentney_ Abbey: Many others were buried dispersedly in Churches, or
Religious Houses, founded or endowed by themselves; and therefore it is
the less to be wonder'd at, that so many great and considerable Persons
of this Country were not interr'd in this Church.
There are Twenty-four Escocheons, _viz._ six on a Side on the inside of
the Steeple over the Choir, with several Coats of Arms, most whereof are
Memorials of Things, Persons, and Families, Well-wishers, Patrons,
Benefactors, or such as were in special Veneration, Honour, and Respect,
from the Church. As particularly the Arms of _England_, of _Edward_ the
Confessor; an Hieroglyphical Escocheon of the Trinity, unto which this
Church was dedicated. _Three Cups within a Wreath of Thorns_, the Arms
of _Ely_, the Arms of the _See_ of _Canterbury_, quartered with the Coat
of the famous and magnified _John Morton_, Archbishop of _Canterbury_,
who was Bishop of _Ely_ before; of Bishop _James Goldwell_, that
honoured Bishop of _Norwich_. _The three Lions of_ England, S.
_George's_ Cross, the Arms of the Church impaled with Prior _Bosviles_
Coat, the Arms of the Church impaled with the private Coats of three
Priors, the Arms of the City of _Norwich_.
There are here likewise the Coats of some great and worthy Families; as
of _Vere_, _Stanley_, _De la Pole_, _Wingfield_, _Heyden_, _Townshend_,
_Bedingfield_, _Bruce_, _Clere_; which being little taken notice of, and
Time being still like to obscure, and make them past Knowledge, I would
not omit to have a Draught thereof set down, which I keep by me.
There are also many Coats of Arms on the Walls, and in the Windows of
the East End of the Church; but none so often as those of the _Boleyns_,
_viz._ in a Field _Arg. a Chev. Gul. between three Bulls Heads couped
sab. armed or_; whereof some are quartered with the Arms of noble
Families. As also about the Church, the Arms of _Hastings_, _De la
Pole_, _Heyden_, _Stapleton_, _Windham_, _Wichingham_, _Clifton_,
_Heveningham_, _Bokenham_, _Inglos_.
In the North Window of _Jesus_ Chappel are the Arms of _Radcliff_ and
_Cecil_; and in the East Window of the same Chappel the Coats of
_Branch_, and of _Beale_.
There are several Escocheon Boards fastened to the upper Seats of the
Choir: Upon the three lowest on the South-side are the Arms of Bishop
_Jegon_, of the _Pastons_, and of the _Hobarts_; and in one above the
Arms of the _Howards_. On the Board on the North-side are the Arms of
Bishop _Redmayn_; and of the _Howards_.
Upon the outside of the Gate, next to the School, are the Escocheons and
Arms of _Erpingham_, being an Escocheon within an _Orle of Martlets_;
impaled with the Coats of _Clopton_ and _Bavent_, or such Families who
married with the _Erpinghams_ who built the Gates. The Word, _Poena_,
often upon the Gates, shews it to have been built upon Pennance.
At the West End of the Church are chiefly observable the Figure of King
_William Rufus_, or King _Henry_ I. and a Bishop on his Knees receiving
the Charter from him: Or else of King _Henry_ VI. in whose Reign this
Gate and fair Window was built. Also the maimed Statues of Bishops,
whose Copes are garnished and charged with a Cross _Moline_: And at
their Feet, Escocheons, with the Arms of the Church; and also Escocheons
with Crosses _Molines_. That these, or some of them, were the Statues of
Bishop _William Alnwyck_, seems more than probable; for he built the
three Gates, and the great Window at the West End of the Church; and
where the Arms of the _See_ are in a Roundele, are these Words,--_Orate
pro anima Domini Willelmi Alnwyk_.--Also in another Escocheon, charged
with Cross _Molines_, there is the same Motto round about it.
Upon the wooden Door on the outside, there are also the _Three Miters_,
which are the Arms of the _See_ upon one Leaf, and a Cross _Moline_ on
the other.
Upon the outside of the End of the North Cross Isle, there is a Statue
of an old Person; which, being formerly covered and obscured by Plaister
and Mortar over it, was discovered upon the late Reparation, or
whitening of that End of the Isle. This may probably be the Statue of
Bishop _Richard Nicks_, or the blind Bishop; for he built the Isle, or
that Part thereof; and also the Roof, where his Arms are to be seen, _A
Chevron_ between _three Leopards Heads Gules_.
The Roof of the Church is noble, and adorn'd with Figures. In the Roof
of the Body of the Church there are no Coats of Arms, but
Representations from Scripture Story, as the Story of _Pharaoh_; of
_Sampson_ towards the East End. Figures of the last Supper, and of our
Saviour on the Cross, towards the West End; besides others of Foliage,
and the like ornamental Figures.
The North Wall of the Cloister was handsomly beautified, with the Arms
of some of the Nobility in their proper Colours, with their Crests,
_Mantlings_, _Supporters_, and the whole Atchivement quartered with the
several Coats of their Matches, drawn very large from the upper Part of
the Wall, and took up about half of the Wall. They are Eleven in Number;
particularly these. 1. An empty Escocheon. 2. The Atchievement of
_Howard_, Duke of _Norfolk_. 3. Of _Clinton_. 4. _Russel._ 5. _Cheyney._
6. The Queen's Atchievement. 7. _Hastings._ 8. _Dudley._ 9. _Cecill._
10. _Carey._ 11. _Hatton._
They were made soon after Queen _Elizabeth_ came to _Norwich_, _Ann.
1578_, where she remained a Week, and lodged at the Bishop's Palace in
the Time of Bishop _Freake_, attended by many of the Nobility; and
particularly by those, whose Arms are here set down.
They made a very handsome Show, especially at that Time, when the
Cloister Windows were painted unto the Cross-Bars. The Figures of those
Coats, in their distinguishable and discernable Colours, are not beyond
my Remembrance. But in the late Times, when the Lead was faulty, and the
Stone-work decayed, the Rain falling upon the Wall, washed them away.
The Pavement also of the Cloister on the same Side was broken, and the
Stones taken away, a Floor of Dust remaining: But that Side is now
handsomly paved by the Beneficence of my worthy Friend _William
Burleigh_, Esq.
At the Stone Cistern in the Cloister, there yet perceivable _a Lyon
Rampant, Argent, in a field Sable_, which Coat is now quartered in the
Arms of the _Howards_.
In the Painted Glass in the Cloister, which hath been above the
Cross-Bars, there are several Coats. And I find by an Account taken
thereof, and set down in their proper Colours, that here were these
following, _viz._ the Arms of _Morley_, _Shelton_, _Scales_,
_Erpingham_, _Gournay_, _Mowbray_, _Savage_, now _Rivers_, three Coats
of _Thorpe's_, and one of _a Lyon Rampant, Gules in a Field Or_, not
well known to what Family it belongeth.
Between the lately demolish'd Chapter-House and S. _Luke's_ Chappel,
there is an handsom Chappel, wherein the Consistory, or Bishop's Court
is kept, with a noble Gilded Roof. This goeth under no Name, but may
well be call'd _Beauchampe's_ Chappel, or the Chappel of our _Lady_ and
_All-Saints_, as being built by _William Beauchampe_, according to this
Inscription. _In honore Beate Marie Virginis, et omnium sanctorum_
Willelmus Beauchampe _capellam hanc ordinavit, et ex propriis sumptibus
construxit_. This Inscription is in old Letters on the outside of the
Wall, at the South-side of the Chappel, and almost obliterated; He was
buried under an Arch in the Wall, which was richly gilded; and some part
of the Gilding is yet to be perceived, tho' obscured and blinded by the
Bench on the inside. I have heard there is a Vault below gilded like the
Roof of the Chappel. The Founder of this Chappel, _William Beauchampe_,
or _de Bello Campo_, might be one of the _Beauchampe's_, who were Lords
of _Abergevenny_; for _William_ Lord _Abergevenny_ had Lands and Mannors
in this Country. And in the Register of Institutions it is to be seen,
that _William Beauchampe_, Lord of _Abergevenny_ was Lord Patron of
_Berg cum Apton_, five Miles distant from _Norwich_, and presented
Clerks to that Living, 1406, and afterward: So that, if he lived a few
Years after, he might be buried in the latter End of _Henry_ IV. or in
the Reign of _Henry_ V. or in the Beginning of _Henry_ VI. Where to find
_Heydon's_ Chappel is more obscure, if not altogether unknown; for such
a Place there was, and known by the Name of _Heydon's_ Chappel, as I
find in a Manuscript concerning some ancient Families of _Norfolk_, in
these Words, _John Heydon of Baconsthorpe, Esq.; died in the Reign of_
Edward IV. _Ann. 1479. He built a Chappel on the South side of the
Cathedral Church of_ Norwich, _where he was buried. He was in great
Favour with King_ Henry VI. _and took part with the House of_ Lancaster
_against that of_ York.
HEN. HEYDON, Kt. his Heir, built the Church of _Salthouse_, and made the
Causey between _Thursford_ and _Walsingham_ at his own Charge: He died
in the Time of _Henry_ VII. and was buried in _Heydon's_ Chappel,
joining to the Cathedral aforesaid. The Arms of the _Heydon's_ are
Quarterly _Argent_, and _Gules a Cross engrailed counter-changed_, make
the third Escocheon in the North-Row over the Choir, and are in several
Places in the Glass-Windows, especially on the South-side, and once in
the Deanry.
There was a Chappel to the South-side of the Goal, or Prison, into which
there is one Door out of the Entry of the Cloister; and there was
another out of the Cloister itself, which is now made up of Brickwork:
The Stone-work which remaineth on the inside is strong and handsom. This
seems to have been a much frequented Chappel of the Priory by the
wearing of the Steppings unto it, which are on the Cloister Side.
Many other Chappels there were within the Walls and Circuit of the
Priory; as of S. _Mary_ of the _Marsh_; of S. _Ethelbert_, and others.
But a strong and handsom Fabrick of one is still remaining, which is the
Chappel of St. _John_ the Evangelist, said to have been founded by
Bishop _John Salmon_, who died _Ann._ 1325, and four Priests were
entertained for the daily Service therein: That which was properly the
Chappel, is now the Free-School: The adjoining Buildings made up the
Refectory, Chambers, and Offices of the Society.
Under the Chappel, there was a Charnell-House, which was a remarkable
one in former Times, and the Name is still retained. In an old
Manuscript of a Sacrist of the Church, communicated to me by my worthy
Friend Mr. _John Burton_, the Learned, and very deserving Master of the
Free-School, I find that the Priests had a Provisional Allowance from
the Rectory of _Westhall_ in _Suffolk_. And of the Charnell-House it is
delivered, that with the Leave of the Sacrist, the Bones of such as were
buried in _Norwich_ might be brought into it. _In carnario subtus dictam
capellam sancti Johannis constituto, ossa humana in civitate_ Norwici
_humata, de licentia sacristæ, qui dicti carnarii clavem et custodiam
habebit specialem utusque ad resurrectionem generalem honeste
conserventur a carnibus integre demulata reponi volumus et obsignari._
Probably the Bones were piled in good Order, the Sculls, Arms, and
Leg-Bones, in their distinct Rows and Courses, as in many
Charnell-Houses. How these Bones were afterwards disposed of, we have no
Account; or whether they had not the like Removal with those in the
Charnell-House of S. _Paul_ kept under a Chappel on the North-side of S.
_Paul's_ Church-yard: For when the Chappel was demolish'd, the Bones
which lay in the Vault, amounting to more than a Thousand Cart-Loads,
were conveyed into _Finnesbury_ Fields, and there laid in a moorish
Place, with so much Soil to cover them, as raised the Ground for three
Wind-mills to stand on, which have since been built there, according as
_John Stow_ hath delivered, in his Survey of _London_.
There was formerly a fair and large, but plain Organ in the Church, and
in the same Place with this at present. (It was agreed in a Chapter by
the Dean and Prebends, that a new Organ be made, and Timber fitted to
make a Loft for it, _June 6. Ann. 1607_. repaired 1626. and 10_l._ which
_Abel Colls_ gave to the Church, was bestowed upon it.) That in the late
tumultuous Time was pulled down, broken, sold, and made away. But since
his Majesty's Restauration, another fair, well-tuned, plain Organ, was
set up by Dean _Crofts_ and the Chapter, and afterwards painted, and
beautifully adorned, by the Care and Cost of my honoured Friend Dr.
_Herbert Astley_, the present worthy Dean. There were also five or six
Copes belonging to the Church; which, tho' they look'd somewhat old,
were richly embroider'd. These were formerly carried into the
Market-Place; some blowing the Organ-pipes before them, and were cast
into a Fire provided for that purpose, with shouting and rejoicing: So
that, at present, there is but one Cope belonging to the Church, which
was presented thereunto by _Philip Harbord_, Esq. the present High
Sheriff of _Norfolk_, my honoured Friend.
Before the late Times, the Combination Sermons were preached in the
Summer Time at the Cross in the Green-Yard, where there was a good
Accommodation for the Auditors. The Mayor, Aldermen, with their Wives
and Officers, had a well-contriv'd Place built against the Wall of the
Bishop's Palace, cover'd with Lead; so that they were not offended by
Rain. Upon the North-side of the Church, Places were built Gallery-wise,
one above another; where the Dean, Prebends, and their Wives, Gentlemen,
and the better Sort, very well heard the Sermon: The rest either stood,
or sat in the Green, upon long Forms provided for them, paying a Penny,
or Halfpenny apiece, as they did at S. _Paul's_ Cross in _London_. The
Bishop and Chancellor heard the Sermons at the Windows of the Bishop's
Palace: The Pulpit had a large Covering of Lead over it, and a Cross
upon it; and there were eight or ten Stairs of Stone about it, upon
which the Hospital-Boys and others stood. The Preacher had his Face to
the South, and there was a painted Board, of a Foot and a half broad,
and about a Yard and a half long, hanging over his Head before, upon
which were painted the Arms of the Benefactors towards the Combination
Sermon, which he particularly commemorated in his Prayer, and they were
these; Sir _John Suckling_, Sir _John Pettus_, _Edward Nuttel_, _Henry
Fasset_, _John Myngay_. But when the Church was sequester'd, and the
Service put down, this Pulpit was taken down, and placed in _New-Hall_
Green, which had been the Artillery-Yard, and the Public Sermon was
there preached. But the Heirs of the Benefactors denying to pay the
wonted Beneficence for any Sermon out of _Christ_-Church, (the Cathedral
being now commonly so call'd) some other Ways were found to provide a
Minister, at a yearly Sallary, to preach every Sunday, either in that
Pulpit in the Summer, or elsewhere in the Winter.
I must not omit to say something of the Shaft, or Spire of this Church,
commonly called the Pinacle, as being a handsom and well proportioned
Fabrick, and one of the highest in _England_, higher than the noted
Spires of _Litchfield_, _Chichester_, or _Grantham_, but lower than that
at _Salisbury_, [at a general Chapter, holden _June 4. 1633_, it was
agreed that the Steeple should be mended] for that Spire being raised
upon a very high Tower, becomes higher from the Ground; but this Spire,
considered by itself, seems, at least, to equal that. It is an Hundred
and five Yards and two Foot from the Top of the Pinacle unto the
Pavement of the Choir under it. The Spire is very strongly built, tho'
the Inside be of Brick. The upper Aperture, or Window, is the highest
Ascent inwardly; out of which, sometimes a long Streamer hath been
hanged, upon the Guild, or Mayor's Day. But at His Majesty's
Restauration, when the Top was to be mended, and a new gilded
Weather-Cock was to be placed upon it, there were Stayings made at the
upper Window, and divers Persons went up to the Top of the Pinacle. They
first went up into the Belfry, and then by eight Ladders, on the Inside
of the Spire, till they came to the upper Hole, or Window; then went out
unto the Outside, where a Staying was set, and so ascended up unto the
Top-Stone, on which the Weather-Cock standeth.
The Cock is three quarters of a Yard high, and one Yard and two Inches
long; as is also the Cross-Bar, and Top-Stone of the Spire, which is not
flat, but consists of a half Globe, and Channel about it; and from
thence are eight Leaves of Stone spreading outward, under which begin
the eight Rows of Crockets, which go down the Spire at five Foot
distance.
From the Top there is a Prospect all about the Country. _Mourshold-Hill_
seems low, and flat Ground. The _Castle-Hill_, and high Buildings, do
very much diminish. The River looks like a Ditch. The City, with the
Streets, make a pleasant Show, like a Garden with several Walks in it.
Tho' this Church, for its Spire, may compare, in a manner, with any in
_England_, yet in its Tombs and Monuments it is exceeded by many.
No Kings have honour'd the same with their Ashes, and but few with their
Presence. And it is not without some Wonder, that _Norwich_ having been
for a long Time so considerable a Place, so few Kings have visited it:
Of which Number, among so many Monarchs since the Conquest, we find but
Four, _viz._ King _Henry_ III. _Edward_ I. Queen _Elizabeth_, and our
Gracious Sovereign now reigning; King _Charles_ II. of which I had
particular Reason to take Notice.[321]
[321] Sir _Thomas_ being then Knighted.
The Castle was taken by the Forces of King _William_ the Conqueror; but
we find not, that he was here. King _Henry_ VII. by the Way of
_Cambridge_, made a Pilgrimage unto _Walsingham_; but Records tell us
not, that he was at _Norwich_. King _James_ I. came sometimes to
_Thetford_ for his Hunting Recreation, but never vouchsafed to advance
twenty Miles farther.
Not long after the writing of these Papers, Dean _Herbert Astley_ died,
a civil, generous, and public-minded Person, who had travell'd in
_France_, _Italy_, and _Turkey_, and was interr'd near the Monument of
Sir _James Hobart_: Unto whom succeeded my honoured Friend Dr. _John
Sharpe_, a Prebend of this Church, and Rector of St. _Giles's_ in the
Fields, _London_; a Person of singular Worth, and deserv'd Estimation,
the Honour and Love of all Men; in the first Year of whose Deanery,
1681, the Prebends were these:
Mr. _Joseph Loveland_, } { Dr. _William Smith_,
Dr. _Hezekiah Burton_, } { Mr. _Nathaniel Hodges_,
Dr. _William Hawkins_, } { Mr. _Humphrey Prideaux_.
(But Dr. _Burton_ dying in that Year, Mr. _Richard Kidder_ succeeded,)
worthy Persons, learned Men, and very good Preachers.
_ADDENDA_
I have by me the Picture of Chancellor SPENCER, drawn when he was Ninety
Years old, as the Inscription doth declare, which was sent unto me from
_Colney_.
Tho' Bishop NIX sat long in the _See_ of _Norwich_, yet is not there
much deliver'd of him: _Fox_ in his _Martyrology_ hath said something of
him in the Story of THOMAS BILNEY, who was burnt in _Lollard's_ Pit
without _Bishopgate_, in his Time.
Bishop SPENCER lived in the Reign of RICHARD II. and HENRY IV. sat in
the _See_ of _Norwich_ 37 Years: Of a Soldier made a Bishop, and
sometimes exercising the Life of a Soldier in his Episcopacy; for he led
an Army into _Flanders_ on the Behalf of Pope _Urban_ VI. in Opposition
to _Clement_ the Anti-Pope; and also over-came the Rebellious Forces of
_Litster_ the _Dyer_, in _Norfolk_, by _North-Walsham_, in the Reign of
King RICHARD II.
Those that would know the Names of the Citizens who were chief Actors in
the Tumult in Bishop SKEREWYNG'S Time, may find 'em set down in the Bull
of Pope _Gregory_ XI.
Some Bishops, tho' they liv'd and died here, might not be buried in this
Church, as some Bishops probably of old, more certainly of later Time.
* * * * *
HERE CONCLUDES SIR Thomas Browne's _MS._
MISCELLANIES
An Account of Island, alias Ice-land,
In the Year 1662.
Great Store of Drift-wood, or Float-wood, is every Year cast up on their
Shores, brought down by the Northern Winds, which serveth them for
Fewel, and other Uses, the greatest Part whereof is _Firr_.
Of _Bears_ there are none in the Country, but sometimes they are brought
down from the North upon Ice, while they follow _Seales_, and so are
carried away. Two in this Manner came over, and landed in the North of
_Island_ this last Year, 1662.
No _Conies_, or _Hares_, but of _Foxes_ great Plenty, whose White Skins
are much desired, and brought over into this Country.
The last Winter, 1662, so cold, and lasting with us in _England_, was
the mildest they have had for many Years in _Island_.
Two new Eruptions with Slime and Smoak, were observed the last Year in
some Mountains about Mount _Hecla_.[322]
[322] _A Burning Mountain in_ Island.
Some hot Mineral Springs they have, and very effectual, but they make
but rude Use thereof.
The Rivers are large, swift, and rapid, but have many Falls, which
render them less Commodious; they chiefly abound with _Salmons_.
They sow no Corn, but receive it from Abroad.
They have a kind of large _Lichen_, which dried, becometh hard and
sticky, growing very plentifully in many Places; whereof they make use
for Food, either in Decoction, or Powder, some whereof I have by me,
different from any with us.
In one Part of the Country, and not near the Sea, there is a large black
Rock, which Polished, resembleth Touchstone, as I have seen in Pieces
thereof, of various Figures.
There is also a Rock, whereof I received one Fragment, which seems to
make it one kind of _Pisolithes_, or rather _Orobites_, as made up of
small Pebbles, in the Bigness and Shape of the Seeds of _Eruum_, or
_Orobus_.
They have some large Well-grained White Pebbles, and some kind of White
_Cornelian_, or _Agath_ Pebbles, on the Shore, which Polish well. Old
Sir _Edmund Bacon_, of these Parts, made Use thereof in his peculiar Art
of Tinging and Colouring of Stones.
For Shells found on the Sea-shore, such as have been brought unto me are
but coarse, nor of many Kinds, as ordinary _Turbines_, _Chamas_,
_Aspers_, _Laves_, _etc._
I have received divers Kinds of Teeth, and Bones of Cetaceous Fishes,
unto which they could assign no Name.
An exceeding fine Russet Downe is sometimes brought unto us, which their
great Number of Fowls afford, and sometimes store of Feathers,
consisting of the Feathers of small Birds.
Beside _Shocks_, and little Hairy _Dogs_, they bring another sort over,
Headed like a _Fox_, which they say are bred betwixt _Dogs_ and _Foxes_;
these are desired by the Shepherds of this Country.
Green _Plovers_, which are Plentiful here in the Winter, are found to
breed there in the beginning of Summer.
Some _Sheep_ have been brought over, but of coarse Wooll, and some
_Horses_ of mean Stature, but strong and Hardy: one whereof kept in the
Pastures by _Yarmouth_, in the Summer, would often take the Sea,
swimming a great Way, a Mile or Two, and return the same, when its
Provision fail'd in the Ship wherein it was brought, for many Days fed
upon Hoops and Cask; nor at the Land would, for many Months, be brought
to feed upon Oats.
These Accounts I received from a Native of _Island_, who comes Yearly
into _England_; and by Reason of my long Acquaintance, and Directions I
send unto some of his Friends against the _Elephantiasis_, (_Leprosie_,)
constantly visits me before his Return; and is ready to perform for me
what I shall desire in his Country; wherein, as in other Ways, I shall
be very Ambitious to serve the Noble Society, whose most Honouring
Servant I am,
THOMAS BROWNE.
_Norwich, Jan.
15, 1663._
Concerning some Urnes found in
Brampton-Field, in Norfolk,
Ann. 1667.
I thought I had taken Leave of URNES, when I had some Years past given a
short Account of those found at _Walsingham_,[323] but a New Discovery
being made, I readily obey your Commands in a brief Description thereof.
[323] _See_ Hydriotaphia, _Urne-Burial: or, A Discourse of the
Sepulchral Urnes lately found in_ Norfolk, _8vo._ Lond. _printed_
1658.
In a large Arable Field, lying between _Buxton_ and _Brampton_, but
belonging to _Brampton_, and not much more than a Furlong from _Oxnead
Park_, divers _Urnes_ were found. A Part of the Field being designed to
be inclosed, while the Workmen made several Ditches, they fell upon
divers _Urnes_, but earnestly, and carelesly digging, they broke all
they met with, and finding nothing but Ashes, or burnt Cinders, they
scattered what they found. Upon Notice given unto me, I went unto the
Place, and though I used all Care with the Workmen, yet they were broken
in the taking out, but many, without doubt, are still remaining in that
Ground.
Of these Pots none were found above Three Quarters of a Yard in the
Ground, whereby it appeareth, that in all this Time the Earth hath
little varied its Surface, though this Ground hath been Plowed to the
utmost Memory of Man. Whereby it may be also conjectured, that this hath
not been a _Wood-Land_, as some conceive all this Part to have been; for
in such Lands they usually made no common Burying-places, except for
some special Persons in Graves, and likewise that there hath been an
Ancient Habitation about these Parts; for at _Buxton_ also, not a Mile
off, _Urnes_ have been found in my Memory, but in their Magnitude,
Figure, Colour, Posture, _etc._ there was no small Variety, some were
large and capacious, able to contain above Two Gallons, some of a
middle, others of a smaller Size; the great ones probably belonging to
greater Persons, or might be Family _Urnes_, fit to receive the Ashes
successively of their Kindred and Relations, and therefore of these,
some had Coverings of the same Matter, either fitted to them, or a thin
flat Stone, like a Grave Slate, laid over them; and therefore also great
Ones were but thinly found, but others in good Number; some were of
large wide Mouths, and Bellies proportionable, with short Necks, and
bottoms of Three Inches _Diameter_, and near an Inch thick; some small,
with Necks like Juggs, and about that Bigness; the Mouths of some few
were not round, but after the Figure of a Circle compressed; though
some had small, yet none had pointed Bottoms, according to the Figures
of those which are to be seen in _Roma Soteranea_, _Viginerus_, or
_Mascardus_.
In the Colours also there was great Variety, some were Whitish, some
Blackish, and inclining to a Blue, others Yellowish, or dark Red,
arguing the Variety of their Materials. Some Fragments, and especially
Bottoms of Vessels, which seem'd to be handsome neat Pans, were also
found of a fine _Coral_-like Red, somewhat like _Portugal_ Vessels, as
tho' they had been made out of some fine _Bolary_ Earth, and very
smooth; but the like had been found in divers Places, as Dr. _Casaubon_
hath observed about the Pots found at _Newington_ in _Kent_, and as
other Pieces do yet testifie, which are to be found at _Burrow_ Castle,
an Old _Roman_ Station, not far from _Yarmouth_.
Of the _Urnes_, those of the larger Sort, such as had Coverings, were
found with their Mouths placed upwards, but great Numbers of the others
were, as they informed me, (and One I saw my self,) placed with their
Mouths downward, which were probably such as were not to be opened
again, or receive the Ashes of any other Person; though some wonder'd at
this Position, yet I saw no Inconveniency in it; for the Earth being
closely pressed, and especially in _Minor_ Mouth'd Pots, they stand in a
Posture as like to continue as the other, as being less subject to have
the Earth fall in, or the Rain to soak into them; and the same Posture
has been observed in some found in other Places, as _Holingshead_
delivers, of divers found in _Anglesea_.
Some had Inscriptions, the greatest Part none; those with Inscriptions
were of the largest Sort, which were upon the reverted Verges thereof;
the greatest part of those which I could obtain were somewhat
obliterated; yet some of the Letters to be made out: The Letters were
between Lines, either Single or Double, and the Letters of some few
after a fair _Roman_ Stroke, others more rudely and illegibly drawn,
wherein there seemed no great Variety. _NUON_ being upon very many of
them; only upon the inside of the bottom of a small Red Pan-like Vessel,
were legibly set down in embossed Letters, _CRACUNA. F._ which might
imply _Cracuna figuli_, or the Name of the Manufactor, for Inscriptions
commonly signified the Name of the Person interr'd, the Names of
Servants Official to such Provisions, or the Name of the Artificer, or
Manufactor of such Vessels; all which are particularly exemplified by
the Learned _Licetus_,[324] where the same inscription is often found,
it is probably, of the Artificer, or where the Name also is in the
_Genitive_ Case, as he also observeth.
[324] Vid. _Licet._ de Lucernis.
Out of one was brought unto me a Silver _Denarius_, with the Head of
_Diva Faustina_ on the Obverse side, on the Reverse the Figures of the
Emperor and Empress joining their Right Hands, with this Inscription,
_Concordia_; the same is to be seen in _Augustino_; I also received from
some Men and Women then present Coins of _Posthumus_, and _Tetricus_,
Two of the Thirty Tyrants in the Reign of _Gallienus_, which being of
much later Date, begat an Inference, that _Urne-Burial_ lasted longer,
at least in this Country, than is commonly supposed. Good Authors
conceive, that this Custom ended with the Reigns of the _Antonini_,
whereof the last was _Antoninus Heliogabalus_, yet these Coins extend
about Fourscore Years lower; and since the Head of _Tetricus_ is made
with a radiated Crown, it must be conceived to have been made after his
Death, and not before his Consecration, which as the Learned _Tristan_
Conjectures, was most probably in the Reign of the Emperor _Tacitus_,
and the Coin not made, or at least not issued Abroad, before the Time of
the Emperor _Probus_, for _Tacitus_ Reigned but Six Months and an Half,
his Brother _Florianus_ but Two Months, unto whom _Probus_ succeeding,
Reigned Five Years.
There were also found some pieces of Glass, and finer Vessels, which
might contain such Liquors as they often Buried in, or by, the _Urnes_;
divers Pieces of Brass, of several Figures; and in one _Urne_ was found
a Nail Two Inches long; whither to declare the Trade or Occupation of
the Person, is uncertain. But upon the Monuments of _Smiths_ in
_Gruter_, we meet with the Figures of _Hammers_, _Pincers_, and the
like; and we find the Figure of a _Cobler's_ Awl on the Tomb of one of
that Trade, which was in the Custody of _Berini_, as _Argulus_ hath set
it down in his Notes upon ONUPHRIUS, _Of the Antiquities of_ VERONA.
Now, though _Urnes_ have been often discovered in former Ages, many
think it strange there should be many still found, yet assuredly there
may be great Numbers still concealed. For tho' we should not reckon upon
any who were thus buried before the Time of the _Romans_, [altho' that
the _Druids_ were thus buried, it may be probable, and we read of the
_Urne of Chindonactes_, a _Druid_, found near _Dijon_ in _Burgundy_,
largely discoursed of by _Licetus_,] and tho, I say, we take not in any
Infant which was _Minor igne rogi_, before Seven Months, or Appearance
of Teeth, nor should account this Practice of burning among the
_Britains_ higher than _Vespasian_, when it is said by Tacitus, that
they conformed unto the Manners and Customs of the _Romans_, and so
both Nations might have one Way of Burial: yet from his Days, to the
Dates of these _Urnes_, were about Two Hundred Years. And therefore if
we fall so low, as to conceive there were buried in this Nation but
Twenty Thousand Persons, the Account of the buried Persons would amount
unto Four Millions, and consequently so great a Number of _Urnes_
dispersed through the Land, as may still satisfy the Curiosity of
succeeding Times, and arise unto all Ages.
The Bodies, whose Reliques these _Urnes_ contained, seemed thoroughly
burned; for beside pieces of Teeth, there were found few Fragments of
Bones, but rather Ashes in hard Lumps, and pieces of Coals, which were
often so fresh, that one sufficed to make a good Draught of its _Urne_,
which still remaineth with me.
Some Persons digging at a little Distance from the _Urne_ Places, in
hopes to find something of Value, after they had digged about Three
Quarters of a Yard deep, fell upon an observable Piece of Work, whose
Description this Figure affordeth. The Work was Square, about Two Yards
and a Quarter on each Side. The Wall, or outward Part, a Foot thick, in
Colour Red, and looked like Brick; but it was solid, without any Mortar
or Cement, or figur'd Brick in it, but of an whole Piece, so that it
seemed to be Framed and Burnt in the same Place where it was found. In
this kind of Brick-work were Thirty-two Holes, of about Two Inches and
an Half _Diameter_, and Two above a Quarter of a Circle in the East and
West Sides. Upon Two of these Holes, on the East Side, were placed Two
Pots, with their Mouths downward; putting in their Arms they found the
Work hollow below, and the Earth being clear'd off, much Water was found
below them, to the Quantity of a Barrel, which was conceived to have
been the Rain-water which soaked in through the Earth above them.
The upper Part of the Work being broke, and opened, they found a Floor
about Two Foot below, and then digging onward, Three Floors successively
under one another, at the Distance of a Foot and Half, the Stones being
of a Slatty, not Bricky, substance; in these Partitions some Pots were
found, but broke by the Workmen, being necessitated to use hard Blows
for the breaking of the Stones; and in the last Partition but one, a
large Pot was found of a very narrow Mouth, short Ears, of the Capacity
of Fourteen Pints, which lay in an enclining Posture, close by, and
somewhat under a kind of Arch in the solid Wall, and by the great Care
of my worthy Friend, Mr. _William Masham_, who employed the Workmen, was
taken up whole, almost full of Water, clean, and without Smell, and
insipid, which being poured out, there still remains in the Pot a great
Lump of an heavy crusty Substance. What Work this was we must as yet
reserve unto better Conjecture. Mean while we find in _Gruter_ that some
Monuments of the Dead had divers Holes successively to let in the Ashes
of their Relations, but Holes in such a great Number to that Intent, we
have not anywhere met with.
About Three Months after, my Noble and Honoured Friend, Sir _Robert
Paston_, had the Curiosity to open a Piece of Ground in his Park at
_Oxnead_, which adjoined unto the former Field, where Fragments of Pots
were found, and upon one the Figure of a well-made Face; but probably
this Ground had been opened and digged before, though out of the Memory
of Man, for we found divers small Pieces of Pots, _Sheeps_ Bones,
sometimes an _Oyster_-shell a Yard deep in the Earth, an unusual _Coin_
of the Emperor _Volusianus_, having on the Obverse the Head of the
Emperor, with a Radiated Crown, and this Inscription, _Imp. Cæs. C.
Volusiano Aug._ that is, _Imperatori Cæsari Caio Vibio Volusiano
Augusto_. On the Reverse an Human Figure, with the Arms somewhat
extended, and at the Right Foot an Altar, with the Inscription,
_Pietas_. This Emperor was Son unto _Caius Vibius Tribonianus Gallus_,
with whom he jointly reigned after the _Decii_, about the Year 254; both
he, himself, and his Father, were slain by the Emperor _Æmilianus_. By
the Radiated Crown this Piece should be Coined after his Death and
Consecration, but in whose Time it is not clear in History.
Concerning the too nice Curiosity of
censuring the Present, or judging
into Future Dispensations.
We have enough to do rightly to apprehend and consider things as they
are, or have been, without amusing our selves how they might have been
otherwise, or what Variations, Consequences and Differences might have
otherwise arose upon a different Face of things, if they had otherwise
fallen out in the State or Actions of the World.
If SCANDERBERG had joined his Forces with HUNNIADES, as might have been
expected before the Battel in the Plains of _Cossoan_, in good
probability they might have ruin'd MAHOMET, if not the _Turkish_
Empire.
If ALEXANDER had march'd Westward, and warr'd with the _Romans_, whether
he had been able to subdue that little but valiant People, is an
uncertainty: We are sure he overcame _Persia_; Histories attest, and
Prophecies foretel the same. It was decreed that the _Persians_ should
be conquered by ALEXANDER, and his Successors by the _Romans_, in whom
Providence had determin'd to settle the fourth Monarchy, which neither
PYRRHUS nor HANNIBAL must prevent; tho' HANNIBAL came so near it, that
he seem'd to miss it by fatal Infatuation: which if he had effected,
there had been such a traverse and confusion of Affairs, as no Oracle
could have predicted. But the _Romans_ must reign, and the Course of
Things was then moving towards the Advent of CHRIST, and blessed
Discovery of the Gospel: Our Saviour must suffer at _Jerusalem_, and be
sentenc'd by a _Roman_ Judge; St. PAUL, a _Roman_ Citizen, must preach
in the _Roman_ Provinces, and St. PETER be Bishop of _Rome_, and not of
_Carthage_.
Upon Reading Hudibras.
The way of _Burlesque_ POEMS is very Ancient, for there was a ludicrous
mock way of transferring Verses of Famous Poets into a Jocose Sense and
Argument, and they were call'd +Ôdeai+ or _Parodiæ_; divers
Examples of which are to be found in ATHENÆUS.
The first Inventer hereof was HIPPONACTES, but HEGEMON SOPATER and many
more pursu'd the same Vein; so that the _Parodies_ of OVID'S _Buffoon
Metamorphoses Burlesques, Le Eneiade Travastito_, are no new Inventions,
but old Fancies reviv'd.
An Excellent _Parodie_ there is of both the SCALIGERS upon an Epigram of
CATULLUS, which STEPHENS hath set down in his _Discourse of Parodies_: a
remarkable one among the _Greeks_ is that of MATRON, in the Words and
Epithites of HOMER describing the Feast of XENOCLES the _Athenian_
Rhetorician, to be found in the fourth Book of _Athenæus_, pag. 134.
Edit. _Casaub._
CHRISTIAN
MORALS,
BY
S^R THOMAS BROWN,
OF NORWICH, _M.D._
And AUTHOR of
RELIGIO MEDICI
Published from the Original and Correct
Manuscript of the Author;
by _JOHN JEFFERY_, D.D.
ARCH-DEACON of NORWICH.
_CAMBRIDGE_
Printed at the UNIVERSITY-PRESS,
For _Cornelius Crownfield_, Printer to the UNIVERSITY;
And are to be sold by Mr. _Knapton_ at the Crown
in St. _Paul's_ Churchyard; 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 Obligeth us to make all just
Acknowledgments of it: and there is no Form of Acknowledgment in our
power, more worthy of Your Lordship's Acceptance, than this Dedication
of the last Work of our Honoured and Learned Father. Encouraged
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 particular, who is,
MY LORD,
_Your Lordship's_
_most humble Servant_,
ELIZABETH LITTELTON.
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 _Daughter, who Lived with her Father when it was composed
by Him; and who, at the time, read it written by his own Hand: and also
by the Testimony of Others (of whom I am One), who read the MS. of the
Author, immediately 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
unhappily Lost, by being Mislay'd among Other MSS. for which Search was
lately made in the Presence of the Lord Arch-bishop of Canterbury, of
which his Grace, by Letter, Informed M^{rs.}_ 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 transposition of some
words necessary._
JOHN JEFFERY
Arch-Deacon
of Norwich.
CHRISTIAN MORALS
PART I
[Sidenote: SECT. 1]
Tread softly and circumspectly in this funambulatory Track and narrow
Path of Goodness: Pursue Virtue virtuously: Leven not 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 Man: whether thou art yet in the Road
of uncertainties; whether thou hast yet entred the narrow Gate, got up
the Hill and asperous way, which leadeth 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 hall not about like the Ark, without
the use of Rudder, Mast, or Sail, and bound for no Port. Let not
Disappointment cause Despondency, nor difficulty despair. Think not that
you are Sailing from _Lima_ to _Manillia_, when you may fasten up the
Rudder, and sleep before the Wind; but expect rough Seas, Flaws, and
contrary Blasts: and 'tis well, if by many cross Tacks and Veerings 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 common Level of Virtues. Offer not
only Peace Offerings but Holocausts unto God: where all is due make no
reserve, and cut not a Cummin Seed with the Almighty: To serve Him
singly to serve ourselves were too partial a piece of Piety; not like to
place us in the illustrious Mansions of Glory.
[Sidenote: SECT. 2]
Rest not in an Ovation[325] but a Triumph over thy Passions. Let Anger
walk hanging down 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 _Cæsar_ within thy self.
[325] Ovation, a petty and minor kind of Triumph.
[Sidenote: SECT. 3]
He that is Chast and Continent not to impair his strength, or honest for
fear of Contagion, will hardly be Heroically virtuous. Adjourn 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_.[326]
[326] Who is said to have Castrated himself.
[Sidenote: SECT. 4]
Show thy Art in Honesty, and loose not thy Virtue by the bad Managery of
it. Be Temperate and Sober, not to preserve your body in an ability 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
thereby you may truly serve God, which every sickness will tell you you
cannot well do without health. The sick Man's Sacrifice is but a lame
Oblation. Pious Treasures lay'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 healthful
prayers unto the last Scene of their lives, and in the Integrity of
their faculties return their Spirit unto God that gave it.
[Sidenote: SECT. 5]
Be charitable before wealth make thee covetous, and loose not the glory
of the Mite. If Riches encrease let thy mind hold pace with them; and
think it not enough to be Liberal, but Munificent. Though a Cup of cold
water from some hand may not be without it's 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 reliques of some baskets.
Diffuse thy beneficence early, and while thy Treasures call thee Master:
there may be an Atropos of thy Fortunes before that of thy Life, and thy
wealth cut off before that hour, when all Men shall be poor; for the
Justice of Death looks equally upon the dead, and _Charon_ expects no
more from _Alexander_ than from _Irus_.
[Sidenote: SECT. 6]
Give not only unto seven, but also unto eight,[327] that is, unto more
than many. Though to give unto every one that asketh may seem severe
advice,[328] yet give thou also before asking; that is, where want is
silently clamorous, and mens Necessities not their Tongues do loudly
call for thy Mercies. For though sometimes necessitousness be dumb, or
misery speak not out, yet true Charity is sagacious, and will find out
hints for beneficence. Acquaint thyself with the Physiognomy of Want,
and let the Dead colours and first lines of necessity suffice to tell
thee there is an object for thy bounty. Spare not where thou canst not
easily be prodigal, and fear not to be undone by mercy. For since he who
hath pity on the poor lendeth unto the Almighty Rewarder, who observes
no Ides but every day for his payments; Charity becomes pious Usury,
Christian Liberality the most thriving industry; and what we adventure
in a Cockboat may return in a Carrack unto us. He who thus casts his
bread upon the Water shall surely find it again; for though it falleth
to the bottom, it sinks but like the Ax of the Prophet, to rise again
unto him.
[327] Ecclesiasticus.
[328] Luke.
[Sidenote: SECT. 7]
If Avarice be thy Vice, yet make it not thy Punishment. Miserable men
commiserate not themselves, bowelless unto others, and merciless unto
their own bowels. Let the fruition of things bless the possession of
them, and think it more satisfaction to live richly than dye rich. For
since thy good works, not thy goods, will 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.
[Sidenote: SECT. 8]
Trust not to the Omnipotency of Gold, and say not unto it Thou art my
Confidence. Kiss not thy hand to that Terrestrial Sun, nor bore thy ear
unto its servitude. A Slave unto Mammon makes no servant unto God.
Covetousness cracks the sinews of Faith; nummes 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 their own death sweet unto
others, bitter unto themselves; brings formal sadness, scenical
mourning, and no wet eyes at the grave.
[Sidenote: SECT. 9]
Persons lightly dipt, not grain'd in generous Honesty, are but pale in
Goodness, and faint hued in Integrity. But be thou what thou vertuously
art, and let not the Ocean wash away thy Tincture. Stand magnetically
upon that Axis, when prudent simplicity hath fixt there; 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 natural, or a second nature in thee. Since
virtuous superstructions have commonly generous foundations, dive into
thy inclinations, and early discover what nature bids thee to be, or
tells thee thou may'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,[329] will be no satisfaction unto
them.
[329] Optimi malorum pessimi bonorum.
[Sidenote: SECT. 10]
Make not the consequence of Virtue the ends thereof. Be not beneficent
for a name or Cymbal of applause, nor exact and just in Commerce for the
advantages of Trust and Credit, which attend the reputation of true and
punctual dealing. For these Rewards, though unsought for, plain Virtue
will bring with her. To have other by-ends in good actions sowers
Laudable performances, which must have deeper roots, motives, and
instigations, to give them the stamp of Virtues.
[Sidenote: SECT. 11]
Let not the Law of thy Country be the non ultra of thy Honesty; nor
think that always 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 mere _Gamaliel_ in the Faith, but let the Sermon in the
Mount be thy _Targum_ unto the law of _Sinah_.
[Sidenote: SECT. 12]
Live by old Ethicks and the classical Rules of Honesty. Put no new names
or notions upon Authentick Virtues and Vices. Think not that Morality is
Ambulatory; that Vices in one age are not Vices in another; or that
Virtues, which are under the everlasting Seal of right Reason, may be
Stamped by Opinion. And therefore though vicious times invert the
opinions of things, and set up a new Ethicks against Virtue, yet hold
thou unto old Morality; and rather than follow a multitude to do evil,
stand like _Pompey's_ pillar conspicuous by thyself, 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, and not been defiled, and in the common
Contagion have remained uncorrupted.
[Sidenote: SECT. 13]
Let Age not Envy draw wrinkles on thy cheeks, be content to be envy'd,
but envy not. Emulation may be plausible and Indignation allowable, but
admit no treaty with that passion which no circumstance can make good. A
displacency 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 unto it self.
[Sidenote: SECT. 14]
Owe not thy Humility unto humiliation from adversity, but look humbly
down in that State when others look upwards upon thee. Think not thy own
shadow longer than that of others, nor delight to take the Altitude of
thyself. Be patient in the age of Pride, when Men live by short
intervals of Reason under the dominion of Humor and Passion, when it's
in the Power of every one to transform thee out of thy self, and run
thee into the short madness. If you cannot imitate _Job_, yet come not
short of _Socrates_, and those patient Pagans who tired the Tongues of
their Enemies, while they perceived they spit their malice at brazen
Walls and Statues.
[Sidenote: SECT. 15]
Let not the Sun in Capricorn[330] go down upon thy wrath, but write thy
wrongs in Ashes. Draw the Curtain of night upon injuries, shut them up
in the Tower of Oblivion[331] and let them be as though they had not
been. To forgive our Enemies, yet hope that God will punish them, is not
to forgive enough. To forgive them our selves, and not to pray God to
forgive them, is a partial piece of Charity. Forgive thine enemies
totally, and without any reserve that however God will revenge thee.
[330] Even when the Days are shortest.
[331] Alluding unto the Tower of Oblivion mentioned by _Procopius_,
which was the name of a Tower of Imprisonment among the
_Persians_: whoever was put therein was as it were buried alive,
and it was death for any but to name him.
[Sidenote: SECT. 16]
While thou so hotly disclaimest the Devil, be not guilty of Diabolism.
Fall not into one name with that unclean Spirit, nor act his nature whom
thou so much abhorrest; that is to Accuse, Calumniate, Backbite,
Whisper, Detract, or sinistrously interpret others. Degenerous
depravities, and narrow minded vices! not only below St. _Paul's_ noble
Christian but _Aristotle's_ true Gentleman.[332] Trust not with some
that the Epistle of St. _James_ is Apocryphal, and so read with less
fear that Stabbing Truth, that in company 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
without Love, which is the fulfilling of it. Look humbly upon thy
Virtues, and though thou art Rich in some, yet think thyself Poor and
Naked without that Crowning Grace, which thinketh no evil, which envieth
not, which beareth, hopeth, believeth, endureth all things. With these
sure Graces, while busy Tongues are crying out for a drop of cold Water,
mutes may be in happiness, and sing the _Trisagion_[333] in heaven.
[332] See _Aristotle's_ Ethicks, chapter of Magnanimity.
[333] Holy, holy, holy.
[Sidenote: SECT. 17]
However thy understanding may waver in the Theories of True and False,
yet fasten the Rudder of thy Will, steer strait unto good and fall not
foul on evil. Imagination is apt to rove, 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 _Atlantick_ ocean, which Earthquakes and
violent causes have long ago devoured. Speculative Misapprehensions may
be innocuous, but immorality pernicious; Theorical mistakes and Physical
Deviations may condemn our Judgments, not lead us into Judgment. But
perversity of Will, immoral and sinfull enormities walk with _Adraste_
and _Nemesis_ at their Backs, pursue us unto Judgment, and leave us
viciously miserable.
[Sidenote: SECT. 18]
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 life. Delude
not thyself into iniquities from participation or community, which abate
the sense but not the obliquity 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
adversities 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
commonweal of Virtue: Every man must study his own oeconomy, and adapt
such rules unto the figure of himself.
[Sidenote: SECT. 19]
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 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 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
Kingdom of Heaven.[334] If thou must needs Rule, be _Zeno's_ king, and
enjoy that empire which 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 upon 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.
[334] Matthew xi.
[Sidenote: SECT. 20]
Though the Quickness of thine Ear were able to reach the noise of the
Moon, which some think it maketh in it's rapid revolution; though 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 Malevolent Delators, who while quiet Men
sleep, sowing the Tares of discord and division, distract the
tranquillity of Charity and all friendly Society. These are the Tongues
that set the world on fire, cankers of reputation, and, like 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.
[Sidenote: SECT. 21]
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
Repository of God's Mercies. Though thou hadst the Memory of _Seneca_,
or _Simonides_, and Conscience, 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 Mementos 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 _Æara_ of _Adam_.
[Sidenote: SECT. 22]
Paint not the Sepulcher of thy self, and strive not to beautify thy
corruption. Be not an Advocate for thy Vices, nor call for many
Hour-Glasses to justify thy imperfections. Think not 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 Conscience; which can see without
Light, and in 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 ourselves, wherein iniquities have their
natural Theta's and no nocent is absolved by the verdict of himself. And
therefore although our transgressions shall be tryed at the last bar,
the process need not be long: for the Judge of all knoweth 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.
[Sidenote: SECT. 23]
Comply with some humours, bear with others, but serve none. Civil
complacency consists with decent honesty: Flattery is a Juggler, and no
Kin unto Sincerity. But while thou maintainest the plain path, and
scornest to flatter others, fall not into self Adulation, and become 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 is no
_Damocles_ like unto self opinion, nor any _Siren_ to our own fawning
Conceptions. To magnify our minor things, or hug ourselves 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 ourselves the sons of _Jupiter_;[335] are
blandishments of self love, worse than outward delusion. By this
Imposture Wise Men sometimes are Mistaken in their Elevation, and look
above themselves. And Fools, which are Antipodes unto the Wise, conceive
themselves to be but their _Perioeci_, and in the same parallel with
them.
[335] As _Alexander_ the Great did.
[Sidenote: SECT. 24]
Be not a _Hercules furens_ abroad, and a Poltron within thy self. To
chase our Enemies out 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 Digladiation 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
_Achilles_, but the Armature of _St. Paul_, gives the Glorious day, and
Triumphs not Leading up into Capitols, but up into the highest 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
under-living themselves.
[Sidenote: SECT. 25]
Let not Fortune, which hath no name in Scripture, have any in thy
Divinity. Let Providence, not Chance, have the honour of thy
acknowledgments, and be thy _OEdipus_ in Contingences. Mark well the
Paths and winding Ways thereof; but be not too wise in the Construction,
or sudden in the Application. The Hand of Providence writes often by
Abbreviatures, Hieroglyphicks or short Characters, 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 occurrences 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 Futurity. The
uncertainty and ignorance of Things to come makes the World new unto us
by unexpected Emergences; whereby we pass not our days in the trite road
of affairs affording no Novity; for the novellizing Spirit of Man lives
by variety, and the new Faces of Things.
[Sidenote: SECT. 26]
Though a contented Mind enlargeth the dimension of little things; and
unto some 'tis 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 superannuated, 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 withal the
imperfection and demerit of persons often advanced unto them, were
tempted into angry Opinions, that Affairs were ordered more by Stars
than Reason, and that things went on rather by Lottery, than Election.
[Sidenote: SECT. 27]
If thy Vessel be but small in the Ocean of 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. To be low, but above contempt, may be
high enough to be Happy. But many of low Degree may be higher than
computed, and some Cubits above the common Commensuration; for in all
States Virtue gives Qualifications, and Allowances, which make out
defects. Rough Diamonds 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's, 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 Gulf 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.
[Sidenote: SECT. 28]
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 considerable. 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 uselessly 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 center'd 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 Perfect Eye of God even out of Mankind. Time,
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 ourselves from
_Adam_, our Tycho and primary Generator.
[Sidenote: SECT. 29]
Quarrel not rashly with Adversities not yet understood; and overlook not
the Mercies often bound up in them. For we consider not sufficiently the
good of Evils, nor fairly compute 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, who would not reach his Sword unto him, his 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 consideration, and that
some merciful Genius would have contrived his preservation. To be
sagacious in such intercurrences is not Superstition, but wary and pious
Discretion: and to contemn such hints were to be deaf unto the speaking
hand of God, wherein _Socrates_ and _Cardan_ would hardly have been
mistaken.
[Sidenote: SECT. 30]
Break not open the gate of Destruction, and make no haste or bustle unto
Ruin. Post not heedlessly 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 regression. In the vicious ways of
the World it mercifully falleth out that we become not extempore wicked,
but it taketh some time and pains to undo ourselves. 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 habitually 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 ourselves. For the Wisdom of God hath
methodiz'd the course of things unto the best advantage of goodness, and
thinking Considerators overlook not the tract thereof.
[Sidenote: Sect. 31]
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 Habits after; transplace not their
Proprieties, and confound not their Distinctions. Let Masculine and
feminine accomplishments shine in their proper Orbs, and adorn their
Respective subjects. However unite not the Vices of both Sexes in one;
be not Monstrous in Iniquity, nor Hermaphroditically Vitious.
[Sidenote: Sect. 32]
If generous Honesty, Valour, and plain Dealing, be the Cognisance of
thy Family or Characteristick of thy Country, hold fast such
inclinations suckt in with thy first Breath, and which lay in the Cradle
with thee. Fall not 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 thyself 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 common Lustre;
add not only to the Number but the Note of thy Generation; and prove not
a Cloud but an Asterisk in thy Region.
[Sidenote: SECT. 33]
Since thou hast an Alarum in thy Breast, which tells thee thou hast a
Living Spirit in thee above two thousand times in an hour; dull not away
thy Days in sloathful supinity and the tediousness of doing nothing. To
strenuous 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
sollicitudinous. 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.
[Sidenote: SECT. 34]
Since virtuous actions have their own Trumpets, 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 the imperfections of
others. He who discommendeth others obliquely commendeth himself. He who
whispers their infirmities proclaims his own Exemption from them; and
consequently says, I am not as this Publican, or _Hic Niger_,[336] 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 precarious applause abroad: every good Man hath
his plaudite 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.
[336] Hic niger est, hunc tu Romane caveto. _Horace._
[Sidenote: SECT. 35]
Bless not thy self only that thou wert born in _Athens_;[337] but among
thy multiplyed acknowledgments lift up one hand unto Heaven, that thou
wert born of Honest Parents, that Modesty, Humility, Patience, and
Veracity lay in the same Egg, and came into the World with thee. From
such foundations thou may'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 preventeth a multitude of
sins; withholding from noon day Vices and brazen-brow'd Iniquities, from
sinning on the house-top, and painting our follies with the rays of the
Sun. Where this Virtue reigneth, though Vice may 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, _Astræa_[338] goes soon after.
[337] As _Socrates_ did. _Athens_ a place of Learning and Civility.
[338] _Astræa_ Goddess of justice and consequently of all virtue.
[Sidenote: SECT. 36]
The Heroical vein of Mankind runs much in 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 _Laërtius_. Where true Fortitude dwells, Loyalty,
Bounty, Friendship, and Fidelity, may be found. A man may confide in
persons constituted for noble ends, who dare do and suffer, and who have
a Hand to burn 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 Friendship. Pityful things are only to be found in
the cottages of such Breasts; but bright Thoughts, clear Deeds,
Constancy, Fidelity, Bounty, and generous Honesty are the Gems of noble
Minds; wherein, to derogate from none, the true Heroick English
Gentleman hath no Peer.
PART II
[Sidenote: SECT. 1]
Punish not thy self with Pleasure; Glut not thy sense with palative
Delights; nor revenge the contempt of Temperance by the penalty 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 seldomness or rarity, and sting in its satiety:
Mediocrity is its Life, and immoderacy its Confusion. The Luxurious
Emperors of old inconsiderately satiated themselves with the dainties of
Sea and Land, till, wearied through all varieties, their refections became
a study unto them, and they were fain to feed by Invention. Novices in
true Epicurism! which by mediocrity, paucity, quick and healthful
Appetite, makes delights smartly acceptable; whereby _Epicurus_ himself
found _Jupiter's_ brain[339] in a piece of Cytheridian Cheese, and the
Tongues of Nightingals in a dish of Onyons. Hereby healthful and temperate
poverty hath the start of nauseating Luxury; unto whose clear and naked
appetite every meal is a feast, and in one single dish the first course of
_Metellus_;[340] who are cheaply hungry, and never loose their hunger, or
advantage of a craving appetite, because obvious food contents it; while
_Nero_,[341] half famish'd, could not feed upon a piece of Bread, and
lingring after his snowed water, hardly got down an ordinary cup of
Calda.[342] By such circumscriptions of pleasure the contemned
Philosophers reserved unto themselves the secret of Delight, which the
_Helluo's_ of those days lost in their exorbitances. In vain we 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 pleasures until the sting appeareth,
enjoy their contentations contentedly, and without regret, and so escape
the folly of excess, to be pleased unto displacency.
[339] _Cerebrum Jovis_, for a delicious bit.
[340] _Metellus_ his riotous Pontifical Supper, the great variety
whereat is to be seen in _Macrobius_.
[341] _Nero_ in his flight. _Sueton._
[342] _Caldæ gelidæque minister._
[Sidenote: SECT. 2]
Bring candid Eyes unto the perusal of mens works, and let not _Zoilism_
or Detraction blast well intended labours. He that endureth no faults in
mens writings must only read his own, wherein for the most part all
appeareth White. Quotation mistakes, inadvertency, expedition, and human
Lapses may make not only Moles but Warts in Learned Authors, who
notwithstanding being judged by the capital matter admit not of
disparagement. I should unwillingly 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 conception? Who
would have mean thoughts of _Apollinaris 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 before his time. Though I have no
great opinion of _Machiavel's_ learning, yet I shall not presently 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.
[Sidenote: SECT. 3]
Let well weighed Considerations, not stiff and peremptory Assumptions,
guide thy discourses, Pen, and Actions. To begin or continue our works
like _Trismegistus_ of old, _verum certè verum atque verissimum
est_,[343] would sound arrogantly unto present Ears in this strict
enquiring Age, wherein, for the most part, Probably, 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 Wits o' work to prove it a deformed Animal. The Compage of all
Physical Truths is not so closely jointed, but opposition may find
intrusion, nor always so closely maintained, as not to suffer attrition.
Many Positions seem quodlibetically constituted, and like a _Delphian_
blade will cut on both sides. Some Truths seem almost Falshoods, and
some Falshoods almost Truths; wherein Falshood and Truth seem almost
æquilibriously stated, and but a few grains of distinction to bear down
the ballance. Some have digged deep, yet glanced by the Royal Vein; and
a man may come unto the _Pericardium_, but not the Heart of Truth.
Besides, many things are known, as some are seen, that is by Parallaxis,
or at some distance from their true and proper beings, the superficial
regard of things having a different aspect from their true and central
Natures. And this moves sober Pens unto suspensory and timorous
assertions, nor presently to obtrude them as _Sibyls_ leaves, which
after considerations may find to be but folious apparances, and not the
central and vital interiors of truth.
[343] _In Tabula Smaragdina._
[Sidenote: SECT. 4]
Value the Judicious, and let not mere acquests in minor parts of
Learning gain thy preexistimation. 'Tis an unjust way of compute to
magnify a weak Head for some Latin abilities, and to undervalue a solid
Judgment, because he knows not the genealogy of _Hector_. When that
notable King of _France_[344] would have his son to know but one
sentence in Latin, had it been a good one, perhaps it had been enough.
Natural parts and good Judgments rule the World. States are not governed
by Ergotisms. Many have Ruled well who could not perhaps define a
Commonwealth, and they who understand not the Globe of the Earth command
a great part of it. Where natural Logick prevails not, Artificial 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.
[344] Lewis the Eleventh. _Qui nescit dissimulare nescit Regnare._
[Sidenote: SECT. 5]
Let thy Studies be as free as thy Thoughts and Contemplations: but fly
not only upon the wings of Imagination; Joyn Sense unto Reason, and
Experiment unto Speculation, and so give life unto Embryon Truths, 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 Prejudice and Prescription, this Century now prevaileth.
What Libraries of new Volumes aftertimes 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 commutation of the
time of their lives, and to commend the Fancy of the _Pythagorean_
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_.[345] 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 _Tully's_ Elizium[346],
any satisfaction from the Ghosts of the Ancients, who knew so little of
what is now well known. Men disparage 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
_Aristotle_, and the noble start which Learning had under him; or less
than pitty the slender progression made upon such advantages? While many
Centuries were lost in repetitions and transcriptions sealing up the
Book of Knowledge. 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_ and _Paracelsus_; and be
willing to endure the monstrosity of some opinions, for divers singular
notions requiting such aberrations.
[345] _Ipse ego, nam memini, Trojani in tempore belli
Panthoides Euphorbus eram._
[346] Who comforted himself that he should there converse with the old
Philosophers.
[Sidenote: SECT. 6]
Despise not the obliquities of younger ways, nor despair of better
things whereof there is yet no prospect. Who would imagine that
_Diogenes_, who in his younger days was a falsifier of Money, should in
the after course of his life be so great a contemner of Metal? Some
Negros who believe the Resurrection, think that they shall Rise
white.[347] 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 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 Antecedencies. 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 Magdalen_ 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 themselves 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 the last,[348] Men are commonly
as they were, or rather, as bad dispositions run into worser habits, the
Evening doth not crown, but sowerly conclude the Day.
[347] Mandelslo.
[348] _Primusque dies dedit extremum._
[Sidenote: SECT. 7]
If the Almighty will not spare us according to his merciful capitulation
at _Sodom_, if his Goodness please not to pass over a great deal of Bad
for a small pittance of Good, or to look 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 defective 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
Intemperance, Incontinency, Violence and Oppression, were yet blindly
peccant in iniquities of closer faces, were envious, malicious,
contemners, 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 vitious, to the perdition
of himself.
[Sidenote: SECT. 8]
Opinion rides upon the neck of Reason, and Men are Happy, Wise, or
Learned, according as that Empress shall set them down in the Register
of Reputation. However weigh not thyself in the scales of thy own
opinion, but let the Judgment of the Judicious be the Standard of thy
Merit. Self-estimation is a flatterer too readily intitling us unto
Knowledge and Abilities, which others sollicitously labour after, and
doubtfully think they attain. Surely such confident tempers do pass
their days in best tranquility, who, resting in the opinion of their own
abilities, are happily gull'd by such contentation; wherein Pride,
Self-conceit, Confidence, and Opiniatrity will hardly suffer any to
complain of imperfection. To think themselves in the right, or all that
right, or only that, which 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 securities, nor by dissent or opposition to stagger
their contentments.
[Sidenote: SECT. 9]