The World's Greatest Books [Volumes 1-15, 17-20]

I have heard some with deep sighs lament the lost lines of Cicero; others with as many groans deplore the combustion of the library of Alexandria; for my own part, I think there be too many in the world, and could with patience behold the urn and ashes of the Vatican, could I, with a few others, recover the perished leaves of Solomon. Some men have written more than others have spoken. Of those three great inventions in Germany, there are two which are not without their incommodities. Tis not a melancholy wish of my own, but the desires of better heads, that there were a general synod--not to unite the incompatible difference of religion, but for the benefit of learning, to reduce it, as it lay at first, in a few and solid authors; and to condemn to the fire those swarms and millions of rhapsodies, begotten only to distract and abuse the weaker judgments of scholars and to maintain the trade and mystery of typographers.

As all that die in the war are not termed soldiers, so neither can I properly term all those that suffer in matters of religion, martyrs. There are many, questionless, canonised on earth that shall never be saints in heaven, and have their names in histories and martyrologies who, in the eyes of God, are not so perfect martyrs as was that wise heathen Socrates, that suffered on a fundamental point of religion--the unity of God. The leaven and ferment of all, not only civil but religious actions, is wisdom; without which to commit ourselves to theflames is homicide, and, I fear, but to pass through one fire into another.

III.--The Hope of Immortality

I thank God I have not those strait ligaments or narrow obligations to the world as to dote on life or tremble at the name of death. Not that I am insensible of the horror thereof, or, by raking into the bowels of the deceased and continual sight of anatomies, I have forgot the apprehension of mortality; but that, marshalling all the horrors, I find not anything therein able to daunt the courage of a man, much less a well-resolved Christian. Were there not another life that I hope for, all the vanities of this world should not entreat a moment's breath from me. Those strange and mystical transmigrations that I have observed in silkworms turned my philosophy into divinity. There is in these works of Nature which seem to puzzle reason, something divine, that hath more in it than the eye of a common spectator doth discover.

Some, upon the courage of a fruitful issue, wherein, as in the truest chronicle, they seem to outlive themselves, can with greater patience away with death. This seems to me a mere fallacy, unworthy the desires of a man that can but conceive a thought of the next world; who, in a nobler ambition, should desire to live in his substance in heaven rather than his name and shadow in the earth. Were there any hopes to outlive vice, or a point to be superannuated from sin, it were worthy our knees to implore the days of Methuselah. But age doth not rectify but brings on incurable vices, and the number of our days doth but make our sins innumerable. There is but one comfort left, that though it be in the power of the weakest arm to take away life, it is not in the strongest to deprive us of death.

There is no happiness within this circle of flesh, noris it in the optics of these eyes to behold felicity. But besides this literal and positive kind of death, there are others whereof divines make mention, as mortification, dying unto sin and the world. In these moral acceptations, the way to be immortal is to die daily; and I have enlarged that common "Remember death" into a more Christian memorandum--"Remember the four last things"--death, judgment, heaven, and hell. I believe that the world grows near its end; but that general opinion, that the world grows near its end, hath possessed all ages past as nearly as ours.

There is no road or ready way to virtue; it is not an easy point of art to disentangle ourselves from this riddle or web of sin. To perfect virtue, as to religion, there is required a panoplia, or complete armour; that whilst we lie at close ward against one vice, we lie not open to the assault of another. There go so many circumstances to piece up one good action that it is a lesson to be good, and we are forced to be virtuous by the book.

Insolent zeals that do decry good works, and rely only upon faith, take not away merit; for, depending upon the efficacy of their faith, they enforce the condition of God, and in a more sophistical way do seem to challenge heaven. I do not deny but that true faith is not only a mark or token, but also a means, of our salvation; but, where to find this is as obscure to me as my last end. If a faith to the quantity of a grain of mustard seed is able to remove mountains, surely that which we boast of is not anything, or, at the most, but a remove from nothing.

For that other virtue of charity, without which faith is a mere 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. I give no alms to satisfy the hunger of my brother, but tofulfil the command of my God; I draw not my purse for his sake that demands it, but His that enjoined it. Again, it is no greater charity to clothe his body than to apparel the nakedness of his soul; and to this, as calling myself a scholar, I am obliged by the duty of my condition.