section i.
Now for that other Virtue of Charity, without which Faith is a meer notion, and of no existence, I have ever endeavoured to nourish the merciful disposition and humane inclination I borrowed from my Parents, and regulate it to the written and prescribed Laws of Charity. And if I hold the true Anatomy of my self, I am delineated and naturally framed to such a piece of virtue; for I am of a constitution so general, that it consorts and symphathiseth with all things. I have no antipathy, or rather Idiosyncrasie, in dyet, humour, air, any thing. I wonder not at the French for their dishes of Frogs, Snails and Toadstools, nor at the Jews for Locusts and Grasshoppers; but being amongst them, make them my common Viands, and I find they agree with my Stomach as well as theirs. I could digest a Salad gathered in a Church-yard, as well as in a Garden. I cannot start at the presence of a Serpent, Scorpion, Lizard, or Salamander: at the sight of a Toad or Viper, I find in me no desire to take up a stone to destroy them. I feel not in my self those common Antipathies that I can discover in others: those National repugnances do not touch me, nor do I behold with prejudice the French, Italian, Spaniard, or Dutch: but where I find their actions in balance with my Country-men's, I honour, love, and embrace them in the same degree. I was born in the eighth Climate, [138] but seem for to be framed and constellated unto all. I am no Plant that will not prosper out of a Garden. All places, all airs, make unto me one Countrey; I am in England every where, and under any Meridian. I have been shipwrackt, yet am not enemy with the Sea or Winds; I can study, play, or sleep in a Tempest. In brief, I am averse from nothing: my Conscience would give me the lye if I should say I absolutely detest or hate any essence but the Devil; or so at least abhor any thing, but that we might come to composition. If there be any among those common objects of hatred I do contemn and laugh at, it is that great enemy of Reason, Virtue and Religion, the Multitude: that numerous piece of monstrosity, which, taken asunder, seem men, and the reasonable creatures of God; but, confused together, make but one great beast, and a monstrosity more prodigious than Hydra. It is no breach of Charity to call these Fools; it is the style all holy Writers have afforded them, set down by Solomon in Canonical Scripture, and a point of our Faith to believe so. Neither in the name of Multitude do I onely include the base and minor sort of people; there is a rabble even amongst the Gentry, a sort of Plebeian heads, whose fancy moves with the same wheel as these; men in the same Level with Mechanicks, though their fortunes do somewhat guild their infirmities, and their purses compound for their follies. But as, in casting account, three or four men together come short in account of one man placed by himself below them; so neither are a troop of these ignorant Doradoes [139] of that true esteem and value, as many a forlorn person, whose condition doth place him below their feet. Let us speak like Politicians: [140] there is a Nobility without Heraldry, a natural dignity, whereby one man is ranked with another, another filed before him, according to the quality of his Desert, and preheminence of his good parts. Though the corruption of these times and the byas of present practice wheel another way, thus it was in the first and primitive Commonwealths, and is yet in the integrity and Cradle of well-order'd Polities, till corruption getteth ground; ruder desires labouring after that which wiser considerations contemn, every one having a liberty to amass and heap up riches, and they a licence or faculty to do or purchase any thing.

II. This general and indifferent temper of mine doth more neerly dispose me to this noble virtue. It is a happiness to be born and framed unto virtue, and to grow up from the seeds of nature, rather than the inoculation and forced graffs of education: yet if we are directed only by our particular Natures, and regulate our inclinations by no higher rule than that of our reasons, we are but Moralists; Divinity will still call us Heathens. Therefore this great work of charity must have other motives, ends, and impulsions. I give no alms only to satisfy the hunger of my Brother, but to fulfil and accomplish the Will and Command of my God: I draw not my purse for his sake that demands it, but His That enjoyned it: I relieve no man upon the Rhetorick of his miseries, nor to content mine own commiserating disposition; for this is still but moral charity, and an act that oweth more to passion than reason. He that relieves another upon the bare suggestion and bowels of pity, doth not this, so much for his sake as for his own; for by compassion we make others misery our own, and so, by relieving them, we relieve our selves also. It is as erroneous a conceit to redress other Mens misfortunes upon the common considerations of merciful natures, that it may be one day our own case; for this is a sinister and politick kind of charity, whereby we seem to bespeak the pities of men in the like occasions. And truly I have observed that those professed Eleemosynaries, though in a croud or multitude, do yet direct and place their petitions on a few and selected persons: there is surely a Physiognomy, which those experienced and Master Mendicants observe, whereby they instantly discover a merciful aspect, and will single out a face wherein they spy the signatures and marks of Mercy. For there are mystically in our faces certain Characters which carry in them the motto of our Souls, wherein he that cannot read A. B. C. may read our natures. I hold moreover that there is a Phytognomy, or Physiognomy, not only of Men, but of Plants and Vegetables; and in every one of them some outward figures which hang as signs or bushes [141] of their inward forms. The Finger of God hath left an Inscription upon all His works, not graphical or composed of Letters, but of their several forms, constitutions, parts, and operations, which, aptly joyned together, do make one word that doth express their natures. By these Letters God calls the Stars by their names; and by this Alphabet Adam assigned to every creature a name peculiar to its Nature. Now there are, besides these Characters in our Faces, certain mystical figures in our Hands, which I dare not call meer dashes, strokes a la volee, or at random, because delineated by a Pencil that never works in vain; and hereof I take more particular notice, because I carry that in mine own hand which I could never read of nor discover in another. Aristotle, I confess, in his acute and singular Book of Physiognomy, hath made no mention of Chiromancy; yet I believe the Egyptians, who were neerer addicted to those abstruse and mystical sciences, had a knowledge therein, to which those vagabond and counterfeit Egyptians [142] did after pretend, and perhaps retained a few corrupted principles, which sometimes might verifie their prognosticks.

It is the common wonder of all men, how among so many millions of faces, there should be none alike: now contrary, I wonder as much how there should be any. He that shall consider how many thousand several words have been carelessly and without study composed out of twenty-four Letters; withal, how many hundred lines there are to be drawn in the Fabrick of one Man, shall easily find that this variety is necessary; and it will be very hard that they shall so concur as to make one portract like another. Let a Painter carelesly limb out a million of Faces, and you shall find them all different; yea, let him have his Copy before him, yet after all his art there will remain a sensible distinction; for the pattern or example of every thing is the perfectest in that kind, whereof we still come short, though we transcend or go beyond it, because herein it is wide, and agrees not in all points unto the copy. Nor doth the similitude of Creatures disparage the variety of Nature, nor any way confound the Works of God. For even in things alike there is diversity; and those that do seem to accord do manifestly disagree. And thus is man like God; for in the same things that we resemble Him, we are utterly different from Him. There was never anything so like another as in all points to concur: there will ever some reserved difference slip in, to prevent the identity; without which, two several things would not be alike, but the same, which is impossible.

III. But to return from Philosophy to Charity: I hold not so narrow a conceit of this virtue, as to conceive that to give Alms is onely to be Charitable, or think a piece of Liberality can comprehend the Total of Charity. Divinity hath wisely divided the act thereof into many branches, and hath taught us in this narrow way many paths unto goodness; as many ways as we may do good, so many ways we may be charitable. There are infirmities not onely of Body, but of Soul, and Fortunes, which do require the merciful hand of our abilities. I cannot contemn a man for ignorance, but behold him with as much pity as I do Lazarus. It is no greater Charity to cloath his body, than apparel the nakedness of his Soul. It is an honourable object to see the reasons of other men wear our Liveries, and their borrowed understandings do homage to the bounty of ours: it is the cheapest way of beneficence, and, like the natural charity of the Sun, illuminates another without obscuring itself. To be reserved and caitiff in this part of goodness, is the sordidest piece of covetousness, and more contemptible than pecuniary Avarice. To this (as calling my self a Scholar,) I am obliged by the duty of my condition: I make not therefore my head a grave, but a treasure, of knowledge; I intend no Monopoly, but a community, in learning; I study not for my own sake only, but for theirs that study not for themselves. I envy no man that knows more than my self, but pity them that know less. I instruct no man as an exercise of my knowledge, or with intent rather to nourish and keep it alive in mine own head then beget and propagate it in his: and in the midst of all my endeavours there is but one thought that dejects me, that my acquired parts must perish with my self, nor can be Legacied among my honoured Friends. I cannot fall out or contemn a man for an errour, or conceive why a difference in Opinion should divide an affection; for Controversies, Disputes, and Argumentations, both in Philosophy and in Divinity, if they meet with discreet and peaceable natures, do not infringe the Laws of Charity. In all disputes, so much as there is of passion, so much there is of nothing to the purpose; for then Reason, like a bad Hound, spends upon a false Scent, and forsakes the question first started. And this is one reason why Controversies are never determined; for, though they be amply proposed, they are scarce at all handled, they do so swell with unnecessary Digressions; and the Parenthesis on the party is often as large as the main discourse upon the subject. The Foundations of Religion are already established, and the Principles of Salvation subscribed unto by all: there remains not many controversies worth a Passion; and yet never any disputed without, not only in Divinity, but inferiour Arts. What a Barpaxomuomaxia [143] and hot skirmish is betwixt S. and T. in Lucian.! [144] How do Grammarians hack and slash for the Genitive case in Jupiter! [145] How do they break their own pates to salve that of Priscian!

Si foret in terris, rideret Democritus.

[If he were on earth, Democritus would laugh.]

Yea, even amongst wiser militants, how many wounds have been given, and credits slain, for the poor victory of an opinion or beggerly conquest of a distinction! Scholars are men of Peace, they bear no Arms, but their tongues are sharper than Actius his razor; [146] their Pens carry farther, and give a louder report than Thunder: I had rather stand the shock of a Basilisco, [147] than the fury of a merciless Pen. It is not meer Zeal to Learning, or Devotion to the Muses, that wiser Princes Patron the Arts, and carry an indulgent aspect unto Scholars; but a desire to have their names eternized by the memory of their writings, and a fear of the revengeful Pen of succeeding ages; for these are the men, that, when they have played their parts, and had their exits, must step out and give the moral of their Scenes, and deliver unto Posterity an Inventory of their Virtues and Vices. And surely there goes a great deal of Conscience to the compiling of an History: there is no reproach [148] to the scandal of a Story; it is such an authentick kind of falshood that with authority belies our good names to all Nations and Posterity.

IV. There is another offence unto Charity, which no Author hath ever written of, and few take notice of; and that's the reproach, not of whole professions, mysteries, and conditions, but of whole Nations, wherein by opprobrious Epithets we miscall each other, and by an uncharitable Logick, from a disposition in a few, conclude a habit in all.

Le mutin Anglois, et le bravache Escossois, Et le fol Francois, Le poultron Romain, le larron de Gascongne, L'Espagnol superbe, et l'Aleman yurongne.

[The stubborn Englishman, the swaggering Scot, the foolish Frenchman, the coward Roman, the Gascon thief, the proud Spaniard, and the drunken German.]

St. Paul, that calls the Cretians lyars, [149] doth it but indirectly, and upon quotation of their own Poet. [150] It is as bloody a thought in one way, as Nero's [151] was in another; for by a word we wound a thousand, and at one blow assassine the honour of a Nation. It is as compleat a piece of madness to miscal and rave against the times, or think to recal men to reason by a fit of passion. Democritus, that thought to laugh the times into goodness, seems to me as deeply Hypochondriack as Heraclitus, that bewailed them. It moves not my spleen to behold the multitude in their proper humours, that is, in their fits of folly and madness; as well understanding that wisdom is not prophan'd unto the World, and tis the priviledge of a few to be Vertuous. They that endeavour to abolish Vice, destroy also Virtue; for contraries, though they destroy one another, are yet the life of one another. Thus Virtue (abolish vice,) is an Idea. Again, the community [152] of sin doth not disparage goodness; for when Vice gains upon the major part, Virtue, in whom it remains, becomes more excellent; and being lost in some, multiplies its goodness in others which remain untouched and persist intire in the general inundation. I can therefore behold Vice without a Satyr, content only with an admonition, or instructive reprehension; for Noble Natures, and such as are capable of goodness, are railed into vice, that might as easily be admonished into virtue; and we should be all so far the Orators of goodness, as to protect her from the power of Vice, and maintain the cause of injured truth. No man can justly censure or condemn another, because indeed no man truly knows another. This I perceive in my self; for I am in the dark to all the world, and my nearest friends beheld me but in a cloud. Those that know me but superficially, think less of me than I do of my self; those of my neer acquaintance think more; God, Who truly knows me, knows that I am nothing; for He only beholds me and all the world, Who looks not on us through a derived ray, or a trajection [153] of a sensible species, but beholds the substance without the helps of accidents, and the forms of things as we their operations. Further, no man can judge another, because no man knows himself: for we censure others but as they disagree from that humour which we fancy laudable in our selves, and commend others but for that wherein they seem to quadrate [154] and consent with us. So that, in conclusion, all is but that we all condemn, Self-love. Tis the general complaint of these times, and perhaps of those past, that charity grows cold; which I perceive most verified in those which most do manifest the fires and flames of zeal; for it is a virtue that best agrees with coldest natures, and such as are complexioned for humility. But how shall we expect Charity towards others, when we are uncharitable to our selves? Charity begins at home, is the voice of the World; yet is every man his greatest enemy, and, as it were, his own Executioner. Non occides, [Thou shalt not kill] is the Commandment of God, yet scarce observed by any man; for I perceive every man is his own Atropos, [155] and lends a hand to cut the thred of his own days. Cain was not therefore the first Murtherer, but Adam, who brought in death; whereof he beheld the practice and example in his own son Abel, and saw that verified in the experience of another, which faith could not perswade him in the Theory of himself.

V. There is, I think, no man that apprehends his own miseries less than my self, and no man that so neerly apprehends anothers. I could lose an arm without a tear, and with few groans, methinks; be quartered into pieces; yet can I weep most seriously at a Play, and receive with true passion the counterfeit grief of those known and professed Impostures. It is a barbarous part of inhumanity to add unto any afflicted parties misery, or indeavour to multiply in any man a passion whose single nature is already above his patience. This was the greatest affliction of Job, and those oblique expostulations of his Friends a deeper injury than the down-right blows of the Devil. It is not the tears of our own eyes only, but of our friends also, that do exhaust the current of our sorrows; which, falling into many streams, runs more peaceably, and is contented with a narrower channel. It is an act within the power of charity, to translate a passion out of one breast into another, and to divide a sorrow almost out of it self; for an affliction, like a dimension, may be so divided, as, if not indivisible, at least to become insensible. Now with my friend I desire not to share or participate, but to engross, his sorrows; that, by making them mine own, I may more easily discuss them; for in mine own reason, and within my self, I can command that which I cannot intreat without my self, and within the circle of another. I have often thought those noble pairs and examples of friendship not so truly Histories of what had been, as fictions of what should be; but I now perceive nothing in them but possibilities, nor anything in the Heroick examples of Damon and Pythias, Achilles and Patroclus, which methinks upon some grounds I could not perform within the narrow compass of my self. That a man should lay down his life for his Friend, seems strange to vulgar affections, and such as confine themselves within that Worldly principle, Charity begins at home. For mine own part I could never remember the relations that I held unto my self, nor the respect that I owe unto my own nature, in the cause of God, my Country, and my Friends. Next to these three, I do embrace my self. I confess I do not observe that order that the Schools ordain our affections, to love our Parents, Wives, Children, and then our Friends; for, excepting the injunctions of Religion, I do not find in my self such a necessary and indissoluble Sympathy to all those of my blood. I hope I do not break the fifth Commandment, if I conceive I may love my friend before the nearest of my blood, even those to whom I owe the principles of life. I never yet cast a true affection on a woman; but I have loved my friend as I do virtue, my soul, my God. From hence me thinks I do conceive how God loves man, what happiness there is in the love of God. Omitting all other, there are three most mystical unions: 1. two natures in one person; 2. three persons in one nature; 3. one soul in two bodies; for though indeed they be really divided, yet are they so united, as they seem but one, and make rather a duality than two distinct souls.

VI. There are wonders in true affection: it is a body of Enigma's, mysteries, and riddles; wherein two so become one, as they both become two. I love my friend before my self, and yet methinks I do not love him enough: some few months hence my multiplied affection will make me believe I have not loved him at all. When I am from him, I am dead till I be with him; when I am with him, I am not satisfied, but would still be nearer him. United souls are not satisfied with imbraces, but desire to be truly each other; which being impossible, their desires are infinite, and must proceed without a possibility of satisfaction. Another misery there is in affection, that whom we truly love like our own selves, we forget their looks, nor can our memory retain the Idea of their faces; and it is no wonder, for they are our selves, and our affection makes their looks our own. This noble affection falls not on vulgar and common constitutions, but on such as are mark'd for virtue: he that can love his friend with this noble ardour, will in a competent degree affect all. Now, if we can bring our affections to look beyond the body, and cast an eye upon the soul, we have found out the true object, not only of friendship, but Charity; and the greatest happiness that we can bequeath the soul, is that wherein we all do place our last felicity, Salvation; which though it be not in our power to bestow, it is in our charity and pious invocations to desire, if not procure and further. I cannot contentedly frame a prayer for my self in particular, without a catalogue for my friends; nor request a happiness, wherein my sociable disposition doth not desire the fellowship of my neighbour. I never hear the Toll of a passing Bell, though in my mirth, with out my prayers and best wishes for the departing spirit; I cannot go to cure the body of my patient, but I forget my profession, and call unto God for his soul; I cannot see one say his prayers, but, in stead of imitating him, I fall into a supplication for him, who perhaps is no more to me than a common nature: and if God hath vouchsafed an ear to my supplications, there are surely many happy that never saw me, and enjoy the blessing of mine unknown devotions. To pray for Enemies, that is, for their salvation, is no harsh precept, but the practice of our daily and ordinary devotions. I cannot believe the story of the Italian: [156] our bad wishes and uncharitable desires proceed no further than this life; it is the Devil, and the uncharitable votes of Hell, that desire our misery in the world to come.

VII. To do no injury, nor take none, was a principle, which to my former years and impatient affections seemed to contain enough of Morality; but my more setled years and Christian constitution have fallen upon severer resolutions. I can hold there is no such thing as injury; that, if there be, there is no such injury as revenge, and no such revenge as the contempt of an injury; that to hate another, is to malign himself; that the truest way to love another, is to despise our selves. I were unjust unto mine own Conscience, if I should say I am at variance with any thing like my self. I find there are many pieces in this one fabrick of man; this frame is raised upon a mass of Antipathies. I am one methinks, but as the World; wherein notwithstanding there are a swarm of distinct essences, and in them another World of contrarieties; we carry private and domestic enemies within, publick and more hostile adversaries without. The Devil, that did but buffet St. Paul, plays methinks at sharp [157] with me. Let me be nothing, if within the compass of my self I do not find the battail of Lepanto, [158] Passion against Reason, Reason against Faith, Faith against the Devil, and my Conscience against all. There is another man within me, that's angry with me, rebukes, commands, and dastards me. I have no Conscience of Marble to resist the hammer of more heavy offences; nor yet so soft and waxen, as to take the impression of each single peccadillo or scape of infirmity. I am of a strange belief, that it is as easie to be forgiven some sins, as to commit some others. For my Original sin, I hold it to be washed away in my Baptism: for my actual transgressions, I compute and reckon with God but from my last repentance, Sacrament, or general absolution; and therefore am not terrified with the sins or madness of my youth. I thank the goodness of God, I have no sins that want a name; I am not singular in offences; my transgressions are Epidemical, and from the common breath of our corruption. For there are certain tempers of body, which, matcht with an humorous depravity of mind, do hatch and produce vitiosities, whose newness and monstrosity of nature admits no name: this was the temper of that Lecher that fell in love with a Statua, and the constitution of Nero in his Spintrian [159] recreations. For the Heavens are not only fruitful in new and unheard-of stars, the Earth in plants and animals, but mens minds also in villany and vices. Now the dulness of my reason, and the vulgarity [160] of my disposition, never prompted my invention, nor solicited my affection unto any of these; yet even those common and quotidian infirmities that so necessarily attend me, and do seem to be my very nature, have so dejected me, so broken the estimation that I should have otherwise of my self, that I repute my self the most abjectest piece of mortality. Divines prescribe a fit of sorrow to repentance: there goes indignation, anger, sorrow, hatred, into mine; passions of a contrary nature, which neither seem to sute with this action, nor my proper constitution. It is no breach of charity to our selves, to be at variance with our Vices, nor to abhor that part of us which is an enemy to the ground of charity, our God; wherein we do but imitate our great selves, the world, whose divided Antipathies and contrary faces do yet carry a charitable regard unto the whole, by their particular discords preserving the common harmony, and keeping in fetters those powers, whose rebellions, once Masters, might be the ruine of all.

VIII. I thank God, amongst those millions of Vices I do inherit and hold from Adam, I have escaped one, and that a mortal enemy to Charity, the first and father-sin, not onely of man, but of the devil, Pride: a vice whose name is comprehended in a Monosyllable, but in its nature not circumscribed with a World. I have escaped it in a condition that can hardly avoid it. Those petty acquisitions and reputed perfections that advance and elevate the conceits of other men, add no feathers unto mine. I have seen a Grammarian tower and plume himself over a single line in Horace, and shew more pride in the construction of one Ode, than the Author in the composure of the whole book. For my own part, besides the Jargon and Patois of several Provinces, I understand no less than six Languages; yet I protest I have no higher conceit of my self, than had our Fathers before the confusion of Babel, when there was but one Language in the World, and none to boast himself either Linguist or Critick. I have not onely seen several Countries, beheld the nature of their Climes, the Chorography [161] of their Provinces, Topography of their Cities, but understood their several Laws, Customs, and Policies; yet cannot all this perswade the dulness of my spirit unto such an opinion of my self, as I behold in nimbler and conceited heads, that never looked a degree beyond their Nests. I know the names, and somewhat more, of all the constellations in my Horizon; yet I have seen a prating Mariner, that could onely name the pointers and the North Star, out-talk me, and conceit himself a whole Sphere above me. I know most of the Plants of my Countrey, and of those about me; yet methinks I do not know so many as when I did but know a hundred, and had scarcely ever Simpled [162] further than Cheap-side [163] . For, indeed heads of capacity, and such as are not full with a handful or easie measure of knowledge, think they know nothing till they know all; which being impossible, they fall upon the opinion of Socrates, and only know they know not anything. I cannot think that Homer pin'd away upon the riddle of the fishermen; or that Aristotle, who understood the uncertainty of knowledge, and confessed so often the reason of man too weak for the works of nature, did ever drown himself upon the flux and reflux of Euripus. We do but learn to-day what our better advanced judgements will unteach to morrow; and Aristotle doth but instruct us, as Plato did him; that is, to confute himself. I have run through all sorts, yet find no rest in any: though our first studies and junior endeavours may style us Peripateticks, Stoicks, or Academicks; yet I perceive the wisest heads prove, at last, almost all Scepticks, and stand like Janus [164] in the field of knowledge. I have therefore one common and authentick Philosophy I learned in the Schools, whereby I discourse and satisfy the reason of other men; another more reserved, and drawn from experience, whereby I content mine own. Solomon, that complained of ignorance in the height of knowledge, hath not only humbled my conceits, but discouraged my endeavours. There is yet another conceit [165] that hath sometimes made me shut my books, which tells me it is a vanity to waste our days in the blind pursuit of knowledge; it is but attending a little longer, and we shall enjoy that by instinct and infusion, which we endeavour at here by labour and inquisition. It is better to sit down in a modest ignorance, and rest contented with the natural blessing of our own reasons, than buy the uncertain knowledge of this life with sweet and vexation, which Death gives every fool gratis, and is an accessary of our glorification.

[Footnote 29: Tables showing the daily state of the heavens.]

[Footnote 30: Astronomical conditions supposed to presage disaster.]


[138] Region of the earch's surface, used like our degrees of latitude.

[139] Spanish, the name of a fish: here = fools.

[140] Statesmen.

[141] Bushes were hung out as signs before tavern doors.

[142] Gipsies.

[143] Battle of the Frogs and Mice.

[144] In Lucian's "Judicium Vocalium," where the letter S accuses T of interference with the other consonants.

[145] Whether Jupiteris or Jovis.

[146] Which cut through a whetstone.

[147] A kind of cannon.

[148] Because it is believed.

[149] "Titus" i. 12.

[150] Epimenides.

[151] Perhaps a confusion with Caligula, who wished that the whole Roman people had one neck.

[152] Prevalence.

[153] Emission.

[154] Square.

[155] The Fate who cuts the threads of life.

[156] Who killed his enemy after inducing him to blaspheme, that he might go to hell.

[157] Fights in earnest.

[158] "Used for a deadly contest."

[159] Obscene.

[160] Commonplaceness.

[161] Description.

[162] Botanized.

[163] A great herb market in the 17th century.

[164] A Roman deity whose statues had two faces looking in opposite directions.

[165] Idea.

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