so that men belonging to different, and even avowedly opposed churches, will sometimes be found combined in bitter hostility against other members of their own respective churches, who are not of their religious party.

On any point, indeed, which the State, or the Church, has left as an open question, allowing each person to judge and act therein as he may think fit,-on such a point, a man may perhaps find himself differing from some individuals who belong to his own community, and in agreement with some who do not; and he is not precluded from joining with these latter in forwarding some definite object in which they agree. For instance, the question of 'Free-trade or Protection' is not involved in the British Constitution, and is one on which loyal subjects may differ. And any one who advocates Free-trade might allowably join with some foreigners of the same opinion, in circulating tracts in favour of it. So also, a member of some Protestant church might chance to agree with the late Pope Gregory on the subject of Slavery, disagreeing on that point with some fellow-members of his own church, which has pronounced no decision thereon: and he may, accordingly, join with some Roman-catholics in discountenancing Slavery.

!

But most watchful care is requisite, to guard against being imperceptibly led on, without any such design originally, into enrolling oneself in a party, properly so called, (in Bacon's language, a faction); that is, a combination formed indefinitely for the advocacy of certain general principles, and the promotion of a certain class of objects, without a distinct specification of each precise object to be arrived at, and of the means to be employed; so that the members of the party do, in fact, place themselves under the guidance of their leaders, without any exact knowledge whither they will be led.'

6

The even carriage between two factions proceedeth not always of moderation, but of a trueness to a man's self, with end to make use of both.'

And thorough-going partizans usually attribute this to every one who keeps aloof from Party; or else they suspect him of

1 See the Essay, 'Of Unity in Religion.' See also, Essay III, 4th Series, § 3, on Party-Spirit,'

seeking to set up some new party, in which he may be a leader; or they regard him as a whimsical being, who differs in opinion from everybody.

A zealous anti-Calvinist at Oxford denounced as Calvinistic a serious of Discourses delivered there some years ago, because thy were not Arminian: and when those same Discourses were *afterwards published, a reviewer spoke of the author as Arminian because he was not a Calvinist: since every one,' he said, 'must be supposed to be either the one or the other.'

A large portion of mankind enrol themselves in the ranks of a party, to be saved the trouble of examining for themselves each of a great number of particular points. They like to have a ready-made set of opinions; like a lot of goods at an auction. And they conclude that others must do the like. Moreover, Man is a classifying animal. It is a convenience to be able to refer each individual to a Class, whose name describes him instead of going through all the particulars of his opinions. And one who cannot be so described, though perhaps he does not differ more from his neighbours than many of them do from each other is an inconvenient individual;-a kind of odd volume on a library-table, for which we cannot find a place on any of the shelves. He is one who refuses to say 'I am of Paul, or I, of Apollos, or I, of Cephas, or, of Luther, or Calvin, or Arminius.' And those, therefore who prefer convenience to accuracy, will be likely to place him in the ranks of some Party, according to their fancy; or else they will denounce him as eccentric,' and affecting 'singularity.'

6

From one or other of the above-mentioned causes, he is likely to be regarded with at least as much hostility by the most zealous party-men, as those of an opposite party. And accordingly, Thucydides in describing the party-contests at Corcyra and other Greek States, remarks that 'those who held a middle course were destroyed by both parties.'

And it is remarkable that party-spirit tends so much to lower the moral standard, that it makes men regard with less. abhorrence what is wrong, not only on their own side, but even on the opposite. Their feelings towards those of the opposed party are very much those of a soldier towards the soldiers of the hostile army. He fires at them for that reason alone, and expects that they should fire at him. If they fight bravely, or

if they out-manoeuvre him, he admires their courage or their skill. He does not think the worse of them for reckless plundering, ravaging, and slaughtering, just as he would do in their place, and as he does, on the opposite side. Even so, the most thorough-going partizans attribute to every one who is, or is supposed to be (often without any good grounds) a member of the opposite party, such conduct as is in reality unjustifiable, without thinking at all the worse of him for it. It is only what they would do in his place: and though they dislike him for being of the opposite party, they dislike him for nothing else.

And as there is often a strong resemblance in character between the soldiers of two hostile armies, so, those whom some perhaps slight circumstance has enrolled in the ranks of opposite parties, will often be found to be very much alike in the most essential points of personal character. Thus, two similar mountain-streams near the summit of the great mountain-ridges which divide Europe, will sometimes be separated by a small fragment of rock, which sends the waters of the one into the Atlantic, and of the other into the Mediterranean.

And not only are the feelings of zealous party-men hostile to one of moderate views, who keeps clear of opposite extremes, but their moral-judgment also—such as it is-condemns him. If, for instance, he has been raised to some high office without solicitation, and unconditionally, and afterwards refuses to vote through thick and thin, with the Party of the Ministry that appointed him, against his own judgment, and without any regard for justice and the public good, he is likely to be denounced as an ungrateful traitor. And if he advocates some enlargement of popular rights, and also some wholesome restrictions, he will be reproached with inconsistency;' just as the Satyr, in the Fable, rebukes the inconsistency of the traveller, whose breath warmed his fingers, and cooled his porridge.

6

The effects of party-spirit in lowering the moral standard are gradual, and usually rather slow. But it often happens, on the occasion of some violent party-contest, that an apparently sudden change will take place in men's characters; and we are surprised by an unexpected outbreak of unscrupulous baseness, cruel injustice, and extravagant folly. In such cases, however,

there can be little doubt that the evil dispositions thus displayed were lurking in the breasts of the individuals before unknown by themselves and by those around them, and are merely called into activity by the occasion; even as a storm of wind raises the dust which it did not create. According to the proverb,'

'The pond that when stirred does muddy appear,
Had mud at the bottom when still and clear.'

1 See Proverbs and Precepts.

HE

ESSAY LII. OF CEREMONIES AND
RESPECTS.1

E that is only real had need have exceeding great parts of virtue, as the stone had need to be rich that is set without foil; but if a man mark it well, it is in praise and commendation of men as it is in gettings and gains; for the proverb is true, 'That light gains make heavy purses,' for light gains come thick, whereas great come but now and then; so it is true, that small matters win great commendation, because they are continually in use and in note, whereas the occasion of any great virtue cometh but on festivals. Therefore it doth much add to a man's reputation, and is (as Queen Isabella said) like perpetual letters commendatory, to have good forms. To attain them, it almost sufficeth not to despise them; for so shall a man observe them in others, and let him trust himself with the rest: for if he labour too much to express them, he shall lose their grace, which is to be natural and unaffected. Some men's behaviour is like a verse, wherein every syllable is measured. How can a man comprehend great matters, that breaketh his mind too much to small observations ?2 Not to use ceremonies at all, is to teach others not to use them again, and so diminish respect to himself; especially they are not to be omitted to strangers and formal natures; but the dwelling upon them, and exalting them above the moon, is not only tedious, but both diminish the faith and credit of him that speaks; and, certainly, there is a kind of conveying of effectual and imprinting passages amongst compliments, which is of singular use, if a man can hit upon it. Amongst a man's peers a man shall be sure of familiarity, and therefore it is good a little to keep state; amongst

1 Ceremonies and respects.

etiquette.

3

Conventional forms of politeness, and rules of

The sauce to meat is ceremony;

Meeting were bare without it.'—Shakespere.

'What art thou, thou idle ceremony?

Art thou aught else but place, degree and form?'—Shakespere.

'The Duke's carriage to the gentlemen was of fair respects.'— Wotton.

2 Observations. Observances. 'He freed the christian Church from the external observation.'- White.