kept, are kept by the custom of the country; and I hope you will not say the Church imposes that.

ΙΟ

LIII.

HUMILITY.

1. HUMILITY is a virtue all preach, none practise, and yet every body is content to hear. The master thinks it good doctrine for his servant, the laity for the clergy, and the clergy for the laity.

2. There is humilitas quædam in vitio. If a man does not take notice of that excellency and perfection that is in 10 himself, how can he be thankful to God, who is the author of all excellency and perfection? Nay, if a man has too mean an opinion of himself, 'twill render him unserviceable both to God and man.

3. Pride may be allowed to this or that degree, else a man cannot keep up his dignity. In gluttony' there must be eating, in drunkenness there must be drinking; 'tis not the eating, nor 'tis not the drinking that is to be blamed, but

the excess. So in pride. X

20

LIV.

IDOLATRY.

IDOLATRY is in a man's own thought, not in the opinion of another. Put case I bow to the altar, why am I guilty of

1 Gluttony, S.] gluttons, H. and H. 2.

1. 21. Put case I bow &c.] This practice had been attacked as idolatrous by Burton, in his Sermon for God and the King (p. 105), and had been described by Prynne, in his Histrio-mastix (p. 236), as 'our late crouching and ducking unto newly erected altars, a ceremony much in use with idolatrous Papists heretofore, and derived by them

idolatry? Because a stander-by thinks so? I am sure I do not believe the altar to be God, and the God I worship may be bowed to in all places, and at all times.

LV.

JEWS.

1. GOD at the first gave laws to all mankind, but afterwards he gave peculiar laws to the Jews, which they only were to observe. Just as we have the common law for all England, and yet you have some corporations that, besides that, have peculiar laws and privileges to themselves.

2. Talk what you will of the Jews, that they are cursed, 10 they thrive where'er they come; they are able to oblige the prince of their country by lending him money; none of them beg; they keep together; and for their being hated, my life for yours, the Christians hate one another as much.

LVI.

INVINCIBLE IGNORANCE.

'Tis all one to me, if I am told of Christ, or some mystery of Christianity, if I am not capable of understanding it, as if I am not told at all, my ignorance is as invincible; and therefore 'tis vain to call their ignorance only invincible, who never were told of Christ. The trick of it is to advance 20 the priest, whilst the Church of Rome says a man must be told of Christ by one thus and thus ordained.

from pagan practices.' Laud, in his speech at the censure of Burton, Bastwick and Prynne, justifies it at great length, and substantially for the same reasons as Selden. See Laud's Works, vol. vi. p. 55 ff. But he does not use Selden's phrase of bowing to the altar. What he defends is carefully guarded as bowing towards the altar.

LVII.

IMAGES.

1. THE papists taking away the second commandment, is not haply so horrid a thing, nor so unreasonable amongst Christians as we make it. For the Jews, they could make no figure of God but they must commit idolatry, because he had taken no shape; but since the assumption of our flesh, we know what shape to picture God in. Nor do I know why we may not make his image, provided we be sure what it is as we say St. Luke took the picture of the Virgin To Mary, and St. Veronica of our Saviour. Otherwise it would be no honour to the king, to make a picture and call it the king's picture, when 'tis nothing like him.

ΤΟ

2. Though the learned papists pray not to images, yet 'tis to be feared the ignorant do; as appears by that tale of St. Nicholas in Spain. A countryman used to offer daily to St. Nicholas's image; at length by a mischance the image was broken, and a new one made of his own plumtree; after that the man forbore. Being complained of to his Ordinary, he answered, 'tis true, he used to offer to the 20 old image, but to the new he could not find in his heart because he knew it was a piece of his own plum-tree. You see what opinion this man had of the image; and to this tended the bowing of their images, the twinkling of their eyes, the virgin's milk, &c. Had they only meant representations, a picture would have done it without these

1. 2. The papists taking away &c.] The papists do not do this in terms. They read the second Commandment continuously with the first, and as forming part of the first. The first Commandment they take as 'Thou shalt have none other Gods before me, i. e. in my presence,' and they interpret the second as enlarging upon and explaining this. See e. g. the Douay Version-‘Thou shalt not have strange Gods before me' (Latin Vulgate, coram me)—explained in the notes to Haydocke's edition of the version as 'in my presence. I shall not be content to be adored with idols.'

=

tricks. It may be with us in England they do not worship images, because living among protestants they are either laughed out of it, or beaten out of it by shock of argument.

3. 'Tis a discreet way concerning pictures in churches to set up no new, nor to pull down no old.

LVIII.

IMPERIAL CONSTITUTIONS.

THEY say imperial constitutions did only confirm the canons of the Church; but that is not so, for they inflicted punishment, which the canons never did. Vizt. If a man 10 converted a Christian to be a Jew, he was to forfeit his estate, and lose his life. In Valentinian's1 novels, 'tis said Constat episcopos2 forum legibus non habere, et judicant tantum de religione 3.

1 Valentinian's] Valentine's MSS.

2 Episcopos, H. 2] episcopus, H. 3 Religione, H. 2] religiones, H.

1. 8. confirm the canons of the Church] Oeoricoμev тoívvv, тáživ vóμov ἐπέχειν τοὺς ἁγίους ἐκκλησιαστικοὺς κανόνας τοὺς ὑπὸ τῶν ἁγίων τεσσάρων συνόδων ἐκτεθέντας ἢ βεβαιωθέντας. . . . Τῶν γὰρ προειρημένων ἁγίων συνόδων ... Toùs kavóvas és vóμovs þvλáttoμev. Justinian's Novels, 131, ch. 1.

1. 10. If a man converted &c.] Conf. e. g. 'Judaeus servum Christianum nec comparare debebit nec largitatis titulo consequi Verum ceteros, quos rectae religionis participes constitutos in suo censu nefanda superstitio jam videtur esse sortita... sub hac lege possideat, ut eos, nec invitos, nec volentes, caeno propriae sectae confundat: ita ut, si haec forma fuerit violata, sceleris tanti auctores capitali poenâ, prescriptione comitante, plectantur.' Codex Theodosianus, lib. 16, tit. 9, sec. 4.

1. 12. In Valentinian's novels &c.] See the novels of Valentinian the Third, tit. 34.

G

LIX.

IMPRISONMENT.

SIR Kenelm Digby was several times taken and let go again, at last imprisoned in Winchester house. I can compare him to nothing, but to a great fish that we catch and

1. 4. I can compare him to nothing, but to a great fish &c.] This comparison seems to refer to Sir Kenelm Digby's bodily size and bearing. 'He was a man of very extraordinary person and presence, which drew the eyes of all men upon him, which were the more fixed by a wonderful graceful behaviour, a flowing courtesy and civility, and such a volubility of language as surprised and delighted; and though in another man it might have appeared to have somewhat of affectation, it was marvellous graceful in him, and seemed natural to his size and mould of his person, to the gravity of his motion, and the tune of his voice and delivery. Clarendon's Life, vol. i. p. 38. (Oxford 1827.) 'His person,' says Anthony à Wood, 'was handsome and gigantic, and nothing was wanting to make him a complete chevalier.' Athenae, iii. 689.

In 1638 Sir Kenelm Digby had been induced by Queen Henrietta Maria to write a circular letter to the Roman Catholics of the country, urging them to contribute liberally to the King's expenses in the matter of the war with the Scotch. Rushworth, Collections, iii. 1327. In January, 1640 (1641), he was called to account for this by the Parliament, and a Committee was appointed to prepare questions about what he and others had done. Commons Journals, ii. 74. In March, the two Houses presented a joint petition, praying that he and certain others be removed from the Court, as popish recusants, ii. 106. In May, 1641, six members were appointed with power to call before them Sir Kenelm Digby and others, and to offer them the Oaths of Allegiance and Supremacy, and if they refuse to take them, to give orders that they shall be proceeded against according to law, ii. 158. In June, 1641, a peremptory order was made for Sir Kenelm Digby to attend the Committee for Recusants Convict, ii. 182. That he was, at length, committed to Winchester House, appears by a letter, read in Parliament from the Lord Mayor of London, concerning his committal, and enclosing his petition for release. This petition the House refused to grant. Journals, ii. 978. His release was due to the intercession of the Queen Regent of France, as appears by a letter from the two Houses.-'We are commanded to make known to your Majesty that, although the religion, the past behaviour, and the abilities of this gentleman might give just umbrage of his practising