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to introduce them； in a thing of so high concern； into the bowels of
one's own country。 Can there be worse husbandry than to set up so many
certain and knowing vices against errors that are only contested and
disputable？ And are there any worse sorts of vices than those committed
against a man's own conscience； and the natural light of his own reason？
The Senate； upon the dispute betwixt it and the people about the
administration of their religion； was bold enough to return this evasion
for current pay：
〃Ad deos id magis； quam ad se； pertinere： ipsos visuros；
ne sacra sua polluantur；〃
＇〃Those things belong to the gods to determine than to them； let the
gods； therefore； take care that their sacred mysteries were not
profaned。〃Livy； x。 6。＇
according to what the oracle answered to those of Delphos who； fearing to
be invaded by the Persians in the Median war； inquired of Apollo； how
they should dispose of the holy treasure of his temple； whether they
should hide； or remove it to some other place？ He returned them answer；
that they should stir nothing from thence； and only take care of
themselves； for he was sufficient to look to what belonged to him。
＇Herodotus； viii。 36。＇。
The Christian religion has all the marks of the utmost utility and
justice： but none more manifest than the severe injunction it lays
indifferently upon all to yield absolute obedience to the civil
magistrate； and to maintain and defend the laws。 Of which； what a
wonderful example has the divine wisdom left us； that； to establish the
salvation of mankind； and to conduct His glorious victory over death and
sin； would do it after no other way； but at the mercy of our ordinary
forms of justice subjecting the progress and issue of so high and so
salutiferous an effect； to the blindness and injustice of our customs
and observances； sacrificing the innocent blood of so many of His elect；
and so long a loss of so many years； to the maturing of this inestimable
fruit？ There is a vast difference betwixt the case of one who follows
the forms and laws of his country； and of another who will undertake to
regulate and change them； of whom the first pleads simplicity； obedience；
and example for his excuse； who； whatever he shall do； it cannot be
imputed to malice； 'tis at the worst but misfortune：
〃Quis est enim； quem non moveat clarissimis monumentis
testata consignataque antiquitas？〃
＇〃For who is there that antiquity； attested and confirmed by the
fairest monuments； cannot move？〃Cicero； De Divin。； i。 40。＇
besides what Isocrates says； that defect is nearer allied to moderation
than excess： the other is a much more ruffling gamester； for whosoever
shall take upon him to choose and alter； usurps the authority of judging；
and should look well about him； and make it his business to discern
clearly the defect of what he would abolish； and the virtue of what he is
about to introduce。
This so vulgar consideration is that which settled me in my station； and
kept even my most extravagant and ungoverned youth under the rein； so as
not to burden my shoulders with so great a weight； as to render myself
responsible for a science of that importance； and in this to dare； what
in my better and more mature judgment； I durst not do in the most easy
and indifferent things I had been instructed in； and wherein the temerity
of judging is of no consequence at all； it seeming to me very unjust to
go about to subject public and established customs and institutions； to
the weakness and instability of a private and particular fancy （for
private reason has but a private jurisdiction）； and to attempt that upon
the divine； which no government will endure a man should do； upon the
civil laws； with which； though human reason has much more commerce than
with the other； yet are they sovereignly judged by their own proper
judges； and the extreme sufficiency serves only to expound and set forth
the law and custom received； and neither to wrest it； nor to introduce
anything； of innovation。 If； sometimes； the divine providence has gone
beyond the rules to which it has necessarily bound and obliged us men；
it is not to give us any dispensation to do the same； those are
masterstrokes of the divine hand； which we are not to imitate； but to
admire； and extraordinary examples； marks of express and particular
purposes； of the nature of miracles； presented before us for
manifestations of its almightiness； equally above both our rules and
force； which it would be folly and impiety to attempt to represent and
imitate； and that we ought not to follow； but to contemplate with the
greatest reverence： acts of His personage； and not for us。 Cotta very
opportunely declares：
〃Quum de religione agitur； Ti。 Coruncanium； P。 Scipionem；
P。 Scaevolam； pontifices maximos； non Zenonem； aut Cleanthem；
aut Chrysippum； sequor。〃
＇〃When matter of religion is in question； I follow the high priests
T。 Coruncanius； P。 Scipio； P。 Scaevola； and not Zeno； Cleanthes； or
Chrysippus。〃Cicero； De Natura Deor。； iii。 2。＇
God knows； in the present quarrel of our civil war； where there are a
hundred articles to dash out and to put in； great and very considerable；
how many there are who can truly boast； they have exactly and perfectly
weighed and understood the grounds and reasons of the one and the other
party； 'tis a number； if they make any number； that would be able to give
us very little disturbance。 But what becomes of all the rest； under what
ensigns do they march； in what quarter do they lie？ Theirs have the same
effect with other weak and ill…applied medicines； they have only set the
humours they would purge more violently in work； stirred and exasperated
by the conflict； and left them still behind。 The potion was too weak to
purge； but strong enough to weaken us； so that it does not work； but we
keep it still in our bodies； and reap nothing from the operation but
intestine gripes and dolours。
So it is； nevertheless； that Fortune still reserving her authority in
defiance of whatever we are able to do or say； sometimes presents us with
a necessity so urgent； that 'tis requisite the laws should a little yield
and give way； and when one opposes the increase of an innovation that
thus intrudes itself by violence； to keep a man's self in so doing； in
all places and in all things within bounds and rules against those who
have the power； and to whom all things are lawful that may in any way
serve to advance their design； who have no other law nor rule but what
serves best to their own purpose； 'tis a dangerous obligation and an
intolerable inequality：
〃Aditum nocendi perfido praestat fides；〃
＇〃Putting faith in a treacherous person； opens the door to
harm。〃 Seneca； OEdip。； act iii。； verse 686。＇
forasmuch as the ordinary discipline of a healthful state does not
provide against these extraordinary accidents； it presupposes a body that
supports itself in its principal members and offices； and a common
consent to its obedience and observation。 A legitimate proceeding is
cold； heavy； and