They are apt to imagine the things, persons, times, countries, &c., which they read of, as much less different from what they see around them than is really the case.

The practical importance of such an exercise of imagination to a full, and clear, and consequently profitable view of the transactions related in history, can hardly be over-estimated. In respect of the very earliest of all human transactions, it is matter of common remark how prone many are to regard with mingled wonder, contempt, and indignation, the transgression of our first parents; as if they were not a fair sample of the human race; as if any of us would not, if he had been placed in precisely the same circumstances, have acted as they did. The Corinthians, probably, had perused with the same barren wonder the history of the backslidings of the Israelites; and needed that Paul should remind them, that these things were written for their example and admonition. And all, in almost every portion of history they read, have need of a corresponding warning, to endeavour to fancy themselves the persons they read of, that they may recognise in the accounts of past times the portraiture of our own. From not putting ourselves in the place of the persons living in past times, and entering fully into all their feelings, we are apt to forget how probable many things might appear, which we know did not take place; and to regard as perfectly chimerical, expectations which we know were not realized, but which, had we lived in those times, we should doubtless have entertained; and to imagine that there was no danger of those evils which were, in fact, escaped. are apt also to make too little allowances for prejudices and associations of ideas, which no longer exist precisely in the same form among ourselves, but which, perhaps, are not more at variance with right reason than others with which ourselves are infected.

We

'Some books are to be tasted?

For various reasons it will often be necessary to 'taste' some books which will be, to the most discerning palates, very nauseous, or very insipid. For if you know only what is said, and done, and written, and read, and approved, by the wise and the high-minded, you will remain unacquainted with a portion,

-and that, alas! the larger portion-of mankind. The prevailing prejudices and weaknesses of each Age, and Country, and class of men, and the peculiar kind of sophistry by which each are most liable to be misled, must be understood by any one who would have a correct acquaintance with that age, &c. And one who would be an efficient instructor of any class of persons, either orally or by his writings, must not only have personal intercourse-which is essential—with those of that class, but must also know something of the books which they approve or delight in. And, again, some very valuable books can be but imperfectly understood without a knowledge of those they were designed to refute.

For such purposes as I have alluded to, one must submit to 'taste,' occasionally, much that is disgusting. There was a poem that once passed through a surprising number of editions in a very short time, which was characterized by such dull silliness, combined with malignant bigotry, as to deserve the description applied to the Emperor Caligula by his Tutor, [πηλος ηματωμενος] ' Mire and Blood. But without submitting to read some portion of it, one might have remained ignorant of the degree and extent of the prevalence of bad taste and bad sentiment.

For various reasons, therefore, it will often be worth while to submit to the task of 'tasting' what may create disgust.

There are four books which contain perhaps as much absurd trash as any in existence, which yet no educated man ought to be wholly unacquainted with. (1.) The Jewish Misna -the traditional rules for the observance of the Law. It throws great light on the discourses of our Lord, who charges the Jews with having in some instances made the Word of God of none effect by their Tradition.' Selections from the Misna, with a translation and very useful notes, are to be found in a publication by Dr. Wotton. (2.) The Toldoth Jeschu [generation of Jesus] is the account given by the unbelieving Jews, of our Saviour's history. It contains, amidst much blasphemy and nonsense, a most important confirmation of what is recorded by our Evangelists, that the enemies of Jesus admitted the fact of his miracles, though they denied his resurrection. For if the facts had been denied at the time, it is inconceivable that a subsequent generation of adversaries

should have admitted the miracles, and resorted to the hypothesis of Magic. (3.) The Spurious Gospels, of which a translation is given in Jones's Canon of the New Testament, are a striking and edifying contrast to our sacred Books. (4.) The same may be said of The Koran; and also of that recent imposture, The Book of Mormon. It is very instructive to observe the absurdities men fall into when they set themselves to frame a sham-revelation.

'Studies serve for delight, for ornament, and for ability.

We should, then, cultivate, not only the corn-fields of our minds, but the pleasure-grounds also. Every faculty and every study, however worthless they may be, when not employed in the service of God,-however debased and polluted when devoted to the service of sin, become ennobled and sanctified when directed, by one whose constraining motive is the love of Christ, towards a good object. Let not the Christian then think 'scorn of the pleasant land.' That land is the field of ancient and modern literature—of philosophy, in almost all its departments of the arts of reasoning and persuasion. Every part of it may be cultivated with advantage, as the Land of Canaan when bestowed upon God's peculiar people. They were not commanded to let it lie waste, as incurably polluted by the abominations of its first inhabitants; but to cultivate it, and dwell in it, living in obedience to the divine laws, and dedicating its choicest fruits to the Lord their God.

ESSAY LI. OF FACTION.

ANY have an opinion not wise, that for a prince to govern

2

his estate,' or for a great person to govern his proceedings, according to the respect to factions, is a principal part of policy, whereas, contrariwise, the chiefest3 wisdom is, either in ordering those things which are general, and wherein men of several factions do nevertheless agree, or in dealing with correspondence to particular persons one by one. But I say not that the consideration of factions is to be neglected. Mean men, in their rising, must adhere; but great men, that have strength in themselves, were better to maintain themselves indifferent1 and neutral; yet even in beginners, to adhere so moderately, as he be a man of the one faction, which is most passable" with the other, commonly giveth best way. The lower and weaker faction is the firmer in conjunction; and it is often seen, that a few that are stiff, do tire out a greater number that are more moderate. When one of the factions is extinguished, the remaining subdivideth; as the faction between Lucullus and the rest of the nobles of the Senate (which they called optimates) held out awhile against the faction of Pompey and Cæsar; but when the Senate's authority was pulled down, Cæsar and Pompey soon after brake. The faction, or party, of Antonius and Octavius Cæsar against Brutus and Cassius, held out likewise for a time; but when Brutus and Cassius were overthrown, then, soon after, Antonius and Octavius brake, and subdivided. These examples are of wars, but the same holdeth in private factions; and, therefore, those that are seconds in factions, do many times, when the faction subdivideth, prove principals; but many times also they prove cyphers and cashiered; for many a man's strength is in opposition, and, when that faileth, he groweth out of use. It is commonly

1 Estate. State. See page 120.

2 Contrariwise. On the contrary. See page 83.

3 Chiefest. Chief. 'Not a whit behind the very chiefest Apostles.'-2 Cor. xi. 5. 'Antiochus the Great

Built up this city as his chiefest seat.'-Shakespere.

4 Indifferent.

See page 195.

5 Passable. Capable of being received. 'It is with men as with false money; one piece is more or less passable than another.'-L'Estrange.

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seen, that men once placed, take in with the contrary faction to that by which they enter: thinking, belike,' that they have their first sure, and now are ready for a new purchase. The traitor in faction lightly goeth away with it, for when matters have stuck long in balancing, the winning of some one man casteth them, and he getteth all the thanks. The even carriage between two factions proceedeth not always of3 moderation, but of a trueness to a man's self, with end to make use of both. Certainly, in Italy, they hold it a little suspect1 in popes, when they have often in their mouth, Padre commune;' and take it to be a sign of one that meaneth to refer all to the greatness of his own house. Kings had need beware how they side themselves, and make themselves as of a faction or party; for leagues within the State are ever pernicious to monarchies; for they raise an obligation paramount to obligation of sovereignty, and make the king 'tanquam unus ex nobis ;" as was to be seen in the league of France. When factions are carried too high and too violently, it is a sign of weakness in princes, and much to the prejudice both of their authority and business. The motions of factions under kings ought to be like the motions (as the astronomers speak) of the inferior orbs, which may have their proper motions, but yet still are quietly carried by the higher motion of 'primum mobile."

די

ANNOTATIONS.

Bacon's remark, that a prince ought not to make it his policy to 'govern according to respect to factions,' suggests a strong ground of preference of hereditary to elective sovereignty. For when a chief-whether called king, emperor, president, or by

1 Belike. Probably. That good Earl of Huntingdon, who well esteemed my father; having belike, heard some better words of me than I could deserve; made earnest enquiry after me.'-Bishop Hall.

2 Lightly. Easily; readily.

'Believe 't not lightly that your son

Will not exceed the common.'-Shakespere.

To take a side. 'As soon as discontents drove men into siding.'

7 As one of us.'

8 Primum mobile. See p. 126.