Chapter 8

OUR LAST BOOK-FIRES.

The eighteenth century, which saw the abolition, or the beginning of the abolition, of so many bad customs of the most respectable lineage and antiquity, saw also the hangman employed for the last time for the punishment of books. The custom of book-burning, never formally abolished, died out at last from a gradual decline of public belief in its efficacy; just as tortures died out, and judicial ordeals died out, and, as we may hope, even war will die out, before the silent, disintegrating forces of increasing intelligence. As our history goes on, one becomes more struck by the many books which escape burning than by the few which incur it. The tale of some of those which were publicly burnt during the eighteenth century has already been told; so that it only remains to bring together, under their various heads, the different literary productions which complete the record of British works thus associated with the memory of the hangman.

After the beginning of the Long Parliament, the House of Commons constituted itself the chief book-burning authority; but the House of Lords also, of its own motion, occasionally ordered the burning of offensive literary productions. Thus, on March 29th, 1642, they sentenced John Bond, for forging a letter purporting to be addressed to Charles I. at York from the Queen in Holland, to stand in the pillory at Westminster Hall door and in Cheapside, with a paper on his head inscribed with "A contriver of false and scandalous libels," the said letter to be called in and burnt near him as he stood there.

On December 18th, 1667, they sentenced William Carr, for dispersing scandalous papers against Lord Gerrard, of Brandon, to a fine of £1000 to the King, and imprisonment in the Fleet, and ordered the said papers to be burnt.

On March 17th, 1697, a sentence of burning was voted by them against a libel called _Mr. Bertie's Case, with some Remarks on the Judgment Given Therein_.

Sometimes they thought in this way to safeguard not merely truth in general, or the honour of their House, but also the interests of religion; as when, on December 8th, 1693, they ordered to be burnt by the hangman the very next day a pamphlet that had been sent to several of them, entitled _A Brief but Clear Confutation of the Trinity_, a copy of which possibly still lies hid in some private libraries, but about which, not having seen it, I can offer no judgment. At that time Lords and Commons alike disquieted themselves much over religious heresy, for in 1698 the Commons petitioned William III. to suppress pernicious books and pamphlets directed against the Trinity and other articles of the Faith, and gave ready assent to a Bill from the Lords "for the more effectual suppressing of atheism, blasphemy, and profaneness." But it would seem that these efforts had but a qualified success, for on February 12th, 1720, the Lords condemned a work which, "in a daring, impious manner, ridiculed the doctrine of the Trinity and all revealed religion," and was called, _A Sober Reply to Mr. Higgs' Merry Arguments from the Light of Nature for the Tritheistic Doctrine of the Trinity, with a Postscript relating to the Rev. Dr. Waterland_. This work, which was the last to be burnt as an offence against religion, was the work of one Joseph Hall, who was a gentleman and a serjeant-at-arms to the King, and in this way won his small title to fame.

By the beginning of the eighteenth century, the House of Lords had come to assume a more active jurisdiction over the Press. Thus in 1702, within a few days we find them severely censuring the notorious Dr. Drake's _History of the Last Parliament, begun 1700_; somebody's _Tom Double, returned out of the Country; or, The True Picture of a modern Whig_; Dr. Blinke's violent sermon, preached on January 30th, 1701, before the Lower House of Convocation; and a pamphlet, inviting over the Elector of Hanover. In the same month they condemned to be burnt by the hangman a book entitled, _Animadversions upon the two last 30th of January Sermons: one preached to the Honourable House of Commons, the other to the Lower House of Convocation. In a letter._ They resolved that it was "a malicious, villainous libel, containing very many reflections on King Charles I., of ever-blessed memory, and tending to the subversion of the Monarchy."

But the more general practice was for the House of Lords to seek the concurrence of the other House in the consignment of printed matter to the flames; a concurrence which in those days was of far more easy attainment over book-burning or anything else than it is in our own time, or is ever likely to be in the future. It would also seem that during the eighteenth century it was generally the House of Lords that took the initiative in the time-honoured practice of condemning disagreeable opinions to the care of the hangman.

The unanimity alluded to between our two Houses was displayed in several instances. Thus on November 16th, 1722, the Commons agreed with the resolution of the Peers to have burnt at the Exchange the Declaration of the Pretender, beginning: "Declaration of James III., King of England, Scotland, and Ireland, to all his loving Subjects of the three Nations, and to all Foreign Princes and States, to serve as a Foundation for a Lasting Peace in Europe," and signed "James Rex." In this interesting document, George I. was invited to quietly deliver up his possession of the British throne in return for James's bestowal on him of the title of king in his native dominions, and the ultimate succession to the same title in England. The indignation of the Peers raised their effusive loyalty to fever point, and they promptly voted this singular document "a false, insolent, and traitorous libel, the highest indignity to his most sacred Majesty King George, our lawful and undoubted sovereign, full of arrogance and presumption, in supposing the Pretender in a condition to offer terms to his Majesty; and injurious to the honour of the British nation, in imagining that a free, Protestant people, happy under the government of the best of princes, can be so infatuated as, without the utmost contempt and indignation, to hear of any terms from a Popish bigoted Pretender." But was it loyalty or sycophancy that could thus transmute even George I. into "the best of princes"?

A less serious cause of alarm to their loyalty occurred in 1750, when certain _Constitutional Queries_ were "earnestly recommended to the serious consideration of every true Briton." This was directed against the Duke of Cumberland, of Culloden fame, who was in it compared to the crooked-backed Richard III.; and it was generally attributed to Lord Egmont, M.P., as spokesman of the opposition to the government of George II., then headed by the Prince of Wales, who died the year following. It caused a great sensation in both Houses, though several members in the Commons defended it. Nevertheless, at a conference both Houses voted it "a false, malicious, scandalous, infamous, and seditious libel, containing the most false, audacious, and abominable calumnies and indignities against his Majesty, and the most presumptuous and wicked insinuations that our laws, liberties, and properties, and the excellent constitution of this kingdom, were in danger under his Majesty's legal, mild, and gracious government" . . . and that "in abhorrence and detestation of such abominable and seditious practices," it should be burnt in New Palace Yard by the hangman on January 25th. Even a reward of £1,000 failed to discover the author, printer, or publisher of this paper, the condemnation of which rather whets the curiosity than satisfies the reason. I would shrink from saying that a paper so widely disseminated no longer exists; but even if it does not, its non-existence affords no proof that in its time it lacked justification.

But what justification was there for George King, the bookseller, who a few years later did a very curious thing, actually forging and publishing a Royal speech--'_His Majesty's most Gracious Speech to, both Houses of Parliament on Thursday December 2nd, 1756_'? Surely never since the giants of old assaulted heaven, was there such an invasion of sanctity, or so profane a scaling of the heights of intellect! What could the Lords do, being a patriotic body, but vote such an attempt, without even waiting for a conference with the Commons, "an audacious forgery and high contempt of his Majesty, his crown and dignity," and condemn the said forgery to be burnt on the 8th at Westminster, and three days later at the Exchange? How could they sentence King to less than six months of Newgate and a fine of £50, though, in their gentleness or fickleness, they ultimately released him from some of the former and all the latter penalty? Happy those who possess this political curiosity, and can compare it with the speech which the King really did make on the same day, and which, perhaps, did not show any marked superiority over the forged imitation.

The next book-fire to which history brings us is associated with one of the most important and singular episodes in the annals of the British Constitution. I allude to the famous _North Briton_, No. 45, for which, as constituting a seditious libel, Wilkes, then member for Aylesbury, was, in spite of his privilege as a member, seized and imprisoned in the Tower (1763). We know from the experiences of recent times how ready the House of Commons is to throw Parliamentary or popular privileges to the winds whenever they stand in the way of political resentment, and so it was in our fathers' times. For, in spite of a vigorous speech from Pitt against a surrender of privilege which placed Parliament entirely at the mercy of the Crown, the Commons voted, by 258 to 133, that such privilege afforded no protection against the publication of seditious libels. The House of Lords, of course, concurred, but not without a protest from the dissentient minority, headed by Lord Temple, which has the true ring of political wisdom; and, like so many similar protests, is so instinct with zeal for public liberty as to atone in some measure for the fundamental injustice of the existence of an hereditary chamber. They held it "highly unbecoming the dignity, gravity, and wisdom of the House of Peers, as well as of their justice, thus judicially to explain away and diminish the privileges of their persons," etc.

A few days later (December 1st) a second conference between the two Houses condemned No. 45 to be burnt at the Royal Exchange by the common hangman. And so it was on the 3rd, but not without a riot, which conveys a vivid picture of those "good old" or turbulent days; for the mob, encouraged by well-dressed people from the shops and balconies, who cried out, "Well done, boys! bravely done, boys!" set up such a hissing, that the sheriff's horses were frightened, and brave Alderman Hurley with difficulty reached the place where the paper was to be burnt. The mob seized what they could of the paper from the burning torch of the executioner, and finally thrashed the officials from the field. Practically, too, they had thrashed the custom out of existence, for there were very few such burnings afterwards.

Wilkes was then expelled from the House of Commons; and the same House, becoming suddenly as tender of its privileges as it had previously been indifferent to them, passed a resolution, to which the Attorney-General, Sir Fletcher Norton, was said to have declared that he would pay no more regard than "to the oaths of so many drunken porters in Covent Garden," to the effect that a general warrant for apprehending and seizing the authors, printers, and publishers of a seditious and treasonable libel was not warranted by law. Such was the vaunted wisdom of our ancestors, that, having first decided that there could be no breach of privilege to protect a seditious libel, they then asserted the illegality of the very proceedings they had already justified! Truly they are not altogether in the wrong who deem that the chief glory of our Constitution lies in its singular elasticity.

All the numbers of the _North Briton_ especially No. 45, have high interest as political and literary curiosities. Comparing even now the King's speech on April 19th, 1763, at the close of the Seven Years' War, with the passage in No. 45 which contained the sting of the whole, one feels that Walpole hardly exaggerated when he said that Wilkes had given "a flat lie to the King himself." Perhaps so; but are royal speeches as a rule conspicuous for their truth? The King had said: "My expectations have been fully answered by the happy effects which the several allies of my crown have derived from this salutary measure. The powers at war with my good brother the King of Prussia have been induced to agree to such terms of accommodation as that great prince has approved; and the success which has attended my negotiation has necessarily and immediately diffused the blessings of peace through every part of Europe." Wilkes's comment was as follows: "The infamous fallacy of this whole sentence is apparent to all mankind; for it is known that the King of Prussia did not barely approve, but absolutely dictated as conqueror, every article of the terms of peace. No advantage of any kind has accrued to that magnanimous prince from our negotiation; but he was basely deserted by the Scottish Prime Minister of England" (Lord Bute). And, after all, that truth was on the side of Wilkes rather than of the King is the verdict of history.

The House of Lords, soon after its unconstitutional attack upon popular liberties in the case of Wilkes, showed itself as suddenly enamoured of them a few months later, when Timothy Brecknock, a hack writer, published his _Droit le Roy_, or a _Digest of the Rights and Prerogatives of the Imperial Crown of Great Britain_ (February 1764). Timothy, like Cowell in James I.'s time, favoured extreme monarchical pretensions, so much to the offence of the defenders of the people's rights, that they voted it "a false, malicious, and traitorous libel, inconsistent with the principles of the Revolution to which we owe the present happy establishment, and an audacious insult upon His Majesty, whose paternal care has been so early and so effectually shown to the religion, laws, and liberties of his people; tending to subvert the fundamental laws and liberties of these kingdoms and to introduce an illegal and arbitrary power." The Commons concurred with the Lords in condemning a copy to the flames at Westminster Palace Yard and the Exchange on February 25th and 27th respectively; and the book is consequently so rare that for practical purposes it no longer exists. Sad to say, the Royalist author came to as bad an end as his book, for in his own person as well he came to require the attentions of the hangman for a murder he committed in Ireland.

The next work which the Lower House concurred with the Upper in consigning to the hangman was _The Present Crisis with regard to America Considered_ (February 24th, 1775); but of this book the fate it met with seems now the only ascertainable fact about it. It appears to enjoy the real distinction of having been the last book condemned by Parliament in England to the flames; although that honour has sometimes been claimed for the _Commercial Restraints of Ireland_, by Provost Hely Hutchinson (1779); a claim which will remain to be considered after a brief survey of the works which in Scotland the wisdom of Parliament saw fit to punish by fire.

The first order of this sort was dated November 16th, 1700, and sentenced to be burnt by the hangman at Mercat Cross His Majesty's _High Commission and Estates of Parliament_.

In the same way was treated _A Defence of the Scots abdicating Darien, including an Answer to the Defence of the Scots Settlement there_, and _A Vindication_ of the same pamphlet, both by Walter Herries, who was ordered to be apprehended. More interesting to read would doubtless be a lampoon, said to reflect on everything sacred to Scotland, and burnt accordingly, which was called _Caledonia; or, the Pedlar turned Merchant_.

Dr. James Drake, whose _Memorial of the Church of England_ was burnt in England in 1705, published a work two years earlier which stirred the Scotch Parliament to the same fiery point of indignation. This was his already mentioned _Historia Anglo-Scotica: an impartial History of all that happened between the Kings and Kingdoms of England and Scotland from the beginning of the Reign of William the Conqueror to the Reign of Queen Elizabeth_ (1703). This stout volume of 423 pages Drake printed without any date or name, pretending that the manuscript had come to him in such a way that it was impossible to trace its authorship. He dedicated it to Sir Edward Seymour, one of Queen Anne's commissioners for the then meditated and unpopular union between the two kingdoms. It gave the gravest offence, and was burnt at the Mercat Cross on June 30th for containing "many reflections on the sovereignty and independence of this crown and nation." But, apart from the history that attaches to it, I doubt if any one could regard it with interest.

No less offence was given to Scotland by the English Whig writer William Attwood, whose _Superiority and Direct Dominion of the Imperial Crown of England over the Crown and Kingdom of Scotland, the true Foundation of a Compleat Union reasserted_ (1704), was burnt as "scurrilous and full of falsehoods," whilst a liberal reward was voted to Hodges and Anderson, who by their pens had advocated the independence of the Scotch crown. Ten years later Attwood contributed another work to the flames, called _The Scotch Patriot Unmasked_ (1715). Attwood was a barrister by profession, a controversialist in practice, writing against the theories of Filmer and the Tories. He had a great knowledge of old charters, and wrote an able but inconclusive answer to Molyneux' _Case for Ireland_. He last appears as Chief Justice in New York, where he became involved in debt and died.

In 1706 two works were condemned to the Mercat Cross: (1) _An Account of the Burning of the Articles of Union at Dumfries_; (2) _Queries to the Presbyterian Noblemen, Barons, Burgesses, Ministers, and Commissioners in Scotland who are for the Scheme of an Incorporating Union with England_.

Hutchinson's _Commercial Restraints of Ireland_, published in 1779, and reviewing the progress of English misgovernment, proved the correctness of Molyneux' prognostications nearly a century before. "Can the history of any fruitful country on the globe," he asked (and the question may be asked still), "enjoying peace for fourscore years, and not visited by plague or pestilence, produce so many recorded instances of the poverty and wretchedness and of the reiterated want and misery of the lower orders of the people? There is no such example in ancient or modern history."

That a book of such sentiments should have been burnt, as easier so to deal with than to answer, would accord well enough with antecedent probability; but, inasmuch as there is no such record in the Commons' _Journals_, the probability must remain that Captain Valentine Blake, M.P. for Galway, who, in a letter to the _Times_ of February 14th, 1846, appears to have been the first to assert the fact, erroneously identified the fate of Hutchinson's anonymous work with the then received version of the fate of the work of Molyneux. The rarity of the first edition of the _Commercial Restraints_ may well enough accord with other methods of suppression than burning.

_The Present Crisis_, therefore, of 1775, must retain the distinction of having been the last book to be condemned to the public fire; and with it a practice which can appeal for its descent to classical Greece and Rome passed at last out of fashion and favour, without any actual legislative abolition. When, in 1795, the great stir was made by Reeve's _Thoughts on English Government_, Sheridan's proposal to have it burnt met with little approval, and it escaped with only a censure. Reeve, president of an association against Republicans and Levellers, like Cowell and Brecknock before him, gave offence by the extreme claims he made for the English monarch. The relation between our two august chambers and the monarchy he compared to that between goodly branches and the tree itself: they were only branches, deriving their origin and nutriment from their common parent; but though they might be lopped off, the tree would remain a tree still. The Houses could give advice and consent, but the Government and its administration in all its parts rested wholly and solely with the King and his nominees. That a book of such sentiments should have escaped burning is doubtless partly due to the panic of Republicanism then raging in England; but it also shows the gradual growth of a sensible indifference to the power of the pen.

And when we think of the freedom, almost unchecked, of the literature of the century now closing, of the impunity with which speculation attacks the very roots of all our political and theological traditions, and compare this state of liberty with the servitude of literature in the three preceding centuries, when it rested with archbishop or Commons or Lords not only to commit writings to the flames but to inflict cruelties and indignities on the writers, we cannot but recognise how proportionate to the advance we have made in toleration have been the benefits we have derived from it. Possibly this toleration arose from the gradual discovery that the practical consequences of writings seldom keep pace with the aim of the writer or the fears of authority; that, for instance, neither is property endangered by literary demonstrations of its immorality, nor are churches emptied by criticism. At all events, taking the risk of consequences, we have entered on an era of almost complete literary impunity; the bonfire is as extinct as the pillory; the only fiery ordeal is that of criticism, and dread of the reviewer has taken the place of all fear of the hangman.

Whether the change is all gain, or the milder method more effectual than the old one, I would hesitate to affirm. He would be a bold man who would assert any lack of burnworthy books. The older custom had perhaps a certain picturesqueness which was lost with it. It was a bit of old English life, reaching far back into history--a custom that would have been not unworthy of the brush of Hogarth. For all that we cannot regret it. The practice became so common, and lent itself so readily to abuse by its indiscriminate application in the interests of religious bigotry or political partisanship, that the lesson of history is one of warning against it. Such a practice is only defensible or impressive in proportion to the rarity of its use. Applied not oftener than once or twice in a generation, in the case of some work that flagrantly shocked or injured the national conscience, the book-fire might have retained, or might still recover, its place in the economy of well-organised States; and the stigma it failed of by reason of its frequency might still attach to it by reason of its rarity.

If, then, it were possible (as it surely would be) so to regulate and restrict its use that it should serve only as the last expression of the indignation of an offended community instead of the ready weapon of a party or a clique, one can conceive its revival being not without utility. To take an illustration. With the ordinary daily libels of the public press the community as such has no concern; there is no need to grudge them their traditional impunity. But supposing a newspaper, availing itself of an earlier reputation and a wide circulation, to publish as truths, highly damaging to individuals, what it knows or might know to be forgeries, the limit has clearly been overstepped of the bearable liberty of the press; the cause of the injured individual becomes the cause of the injured community, insulted by the unscrupulous advantage that has been taken of its trustfulness and of its inability to judge soundly where all the data for a sound judgment are studiously withheld. Such an action is as much and as flagrant a crime or offence against the community as an act of robbery or murder, which, though primarily an injury to the individual, is primarily avenged as an injury to the State. As such it calls for punishment, nor could any punishment be more appropriate than one which caused the offending newspaper to atone by dishonour for the dishonour it sought to inflict. Condemnation by Parliament to the flames would exactly meet the exigencies of a case so rare and exceptional, and would succeed in inflicting that disgrace of which such a punishment often formerly failed by very reason of its too frequent application.

APPENDIX.

After the conspiracy, known as the Rye House Plot, to kill Charles II. and his brother, the Duke of York, the University of Oxford ordered the public burning of books which ran counter to the doctrine of the Divine right of kings. As the decree is a literary and political curiosity of the highest order, and not easily accessible, I here transcribe it from Lord Somers' _Tracts_. The authors whose books were condemned are sometimes referred to quite generally, so that some are difficult to identify, but the following appear to be the principal ones that incurred the fiery indignation of the University:--1. Rutherford's _Lex Rex_; 2. G. Buchanan's _De Jure Regni apud Scotos_; 3. Bellarmine's _De Potestate Papæ_, and his _De Conciliis et Ecclesiâ Militante_; 4. Milton's _Eikonoklastes_, and his _Defensio Populi Anglicani_; 5. Goodwin's _Obstructours of Justice_; 6. Baxter's _Holy Commonwealth_; 7. Dolman's _Succession_; 8. Hobbes' _De Cive_ and _Leviathan_.

_The Judgment and Decree of the University of Oxford, passed in their Convocation, July 21, 1683, against certain pernicious books, and damnable doctrines, destructive to the sacred persons of princes, their State and Government, and of all Human Society._

"Although the barbarous assassination lately enterprised against the person of his sacred majesty and his royal brother, engages all our thoughts to reflect with utmost detestation and abhorrence on that execrable villainy, hateful to God and man, and pay our due acknowledgments to the Divine Providence, which, by extraordinary methods, brought it to pass, that the breath of our nostrils, the anointed of the Lord, is not taken in the pit which was prepared for him, and that under his shadow we continue to live and to enjoy the blessings of his government; yet, notwithstanding, we find it to be a necessary duty at this time to search into and lay open those impious doctrines, which having been of late studiously disseminated, gave rise and growth to those nefarious attempts, and pass upon them our solemn public censure and decree of condemnation.

"Therefore, to the honour of the holy and undivided Trinity, the preservation of Catholic truth in the Church, and that the king's majesty may be secured both from the attempts of open bloody enemies and machinations of treacherous heretics and schismatics, we, the vice-chancellor, doctors, proctors, and masters regent, met in convocation, in the accustomed manner, the one and twentieth day of July, in the year 1683, concerning certain propositions contained in divers books and writings, published in the English and also in the Latin tongue, repugnant to the Holy Scriptures, decrees of councils, writings of the fathers, the faith and profession of the primitive Church, and also destruction of the kingly government, the safety of his Majesty's person, the public peace, the laws of nature, and bonds of human society, by our unanimous assent and consent, have decreed and determined in manner and form following:--

"The 1st Proposition.--All civil authority is derived originally from the people.

"2. There is a mutual compact, tacit or express, between a prince and his subjects, that if he perform not his duty, they are discharged from theirs.

"3. That if lawful governors become tyrants, or govern otherwise than by the laws of God and man they ought to do, they forfeit the right they had unto their government.--_Lex Rex_; _Buchanan, de Jure Regni_; _Vindiciæ contra tyrannos_; _Bellarmine, de Conciliis, de Pontifice_; _Milton_; _Goodwin_; _Baxter_; _H. C._

"4. The sovereignty of England is in the three estates, viz., Kings, Lords, and Commons. The king has but a co-ordinate power, and may be overruled by the other two.--_Lex Rex_; _Hunter_, of a united and mixed monarchy. _Baxter, H. C. Polit. Catechis._

"5. Birthright and proximity of blood give no title to rule or government, and it is lawful to preclude the next heir from his right and succession to the crown.--_Lex Rex_; _Hunt's Postscript_; _Doleman's History of Succession_; _Julian the Apostate_; _Mene Tekel_.

"6. It is lawful for subjects, without the consent, and against the command, of the supreme magistrate, to enter into leagues, covenants, and associations, for defence of themselves and their religion.--_Solemn League and Covenant_; _Late Association_.

"7. Self-preservation is the fundamental law of nature, and supersedes the obligation of all others, whensoever they stand in competition with it.--_Hobbes' de Cive_; _Leviathan_.

"8. The doctrine of the gospel concerning patient suffering of injuries is not inconsistent with violent resisting of the higher powers in case of persecution for religion.--_Lex Rex_; _Julian Apostate_; _Apolog. Relat._

"9. There lies no obligation upon Christians to passive obedience, when the prince commands anything against the laws of our country; and the primitive Christians chose rather to die than resist, because Christianity was not settled by the laws of the Empire.--_Julian Apostate._

"10. Possession and strength give a right to govern, and success in a cause, or enterprise, proclaims it to be lawful and just; to pursue it is to comply with the will of God, because it is to follow the conduct of His providence.--_Hobbes_; _Owen's Sermon before the Regicides, Jan. 31, 1648_; _Baxter_; _Jenkin's Petition, Oct. 1651_.

"11. In the state of nature there is no difference between good and evil, right and wrong; the state of nature is the state of war, in which every man hath a right to all things.

"12. The foundation of civil authority is this natural right, which is not given, but left to the supreme magistrate upon men's entering into societies; and not only a foreign invader, but a domestic rebel, puts himself again into a state of nature to be proceeded against, not as a subject, but an enemy, and consequently acquires by his rebellion the same right over the life of his prince, as the prince for the most heinous crimes has over the life of his own subjects.

"13. Every man, after his entering into a society, retains a right of defending himself against force, and cannot transfer that right to the commonwealth when he consents to that union whereby a commonwealth is made; and in case a great many men together have already resisted the commonwealth, for which every one of them expecteth death, they have liberty then to join together to assist and defend one another. This bearing of arms subsequent to the first breach of their duty, though it be to maintain what they have done, is no new unjust act, and if it be only to defend their persons, is not unjust at all.

"14. An oath superadds no obligation to fact, and a fact obliges no further than it is credited; and consequently if a prince gives any indication that he does not believe the promises of fealty and allegiance made by any of his subjects, they are thereby freed from their subjection; and, notwithstanding their pacts and oaths, may lawfully rebel against, and destroy their sovereign.--_Hobbes' de Cive_; _Leviathan_.

"15. If a people, that by oath and duty are obliged to a sovereign, shall sinfully dispossess him, and, contrary to their covenants, choose and covenant with another, they may be obliged by their later covenants, notwithstanding their former.--_Baxter_; _H. C._

"16. All oaths are unlawful and contrary to the Word of God.--_Quakers._

"17. An oath obligeth not in the sense of the imposer, but the taker's.--_Sheriff's Case._

"18. Dominion is founded in grace.

"19. The powers of this world are usurpations upon the prerogative of Jesus Christ; and it is the duty of God's people to destroy them, in order to the setting Christ upon His throne.--_Fifth Monarchy Men._

"20. The presbyterian government is the sceptre of Christ's kingdom, to which kings, as well as others, are bound to submit; and the king's supremacy in ecclesiastical affairs, asserted by the Church of England, is injurious to Christ, the sole King and Head of His Church.--_Altare Damascenum_; _Apolog. Relat. Hist. Indulg._; _Cartwright_; _Travers_.

"21. It is not lawful for superiors to impose anything in the worship of God that is not antecedently necessary.

"22. The duty of not offending a weak brother is inconsistent with all human authority of making laws concerning indifferent things.--_Protest. Reconciler._

"23. Wicked kings and tyrants ought to be put to death; and if the judges and inferior magistrates will not do their office, the power of the sword devolves to the people; if the major part of the people refuse to exercise this power, then the ministers may excommunicate such a king; after which it is lawful for any of the subjects to kill him, as the people did Athaliah, and Jehu Jezebel.--_Buchanan_; _Knox_; _Goodman_; _Gibby_; _Jesuits_.

"24. After the sealing of the Scripture-canon the people of God in all ages are to expect new revelations for a rule of their actions (_a_); and it is lawful for a private man, having an inward motion from God, to kill a tyrant (_b_).--(_a_) _Quakers and other Enthusiasts._ (_b_) _Goodman._

"25. The example of Phineas is to us instead of a command; for what God hath commanded or approved in one age must needs oblige in all.--_Goodman_; _Knox_; _Napthali_.

"26. King Charles the First was lawfully put to death, and his murderers were the blessed instruments of God's glory in their generation.--_Milton_; _Goodwin_; _Owen_.

"27. King Charles the First made war upon his Parliament; and in such a case the king may not only be resisted, but he ceaseth to be king.--_Baxter._

"We decree, judge, and declare all and every of these propositions to be false, seditious, and impious; and most of them to be also heretical and blasphemous, infamous to Christian religion, and destructive of all government in Church and State.

"We further decree, That the books which contain the aforesaid propositions and impious doctrines are fitted to deprave good manners, corrupt the minds of unwary men, stir up seditions and tumults, overthrow states and kingdoms, and lead to rebellion, murder of princes, and atheism itself; and therefore we interdict all members of the university from the reading of the said books, under the penalties in the statutes expressed. We also order the before-recited books to be publicly burnt by the hand of our marshal, in the court of our schools.

"Likewise we order, that, in perpetual memory hereof, these our decrees shall be entered into the registry of our convocation; and that copies of them being communicated to the several colleges and halls within this university, they be there publicly affixed in the libraries, refectories, or other fit places, where they may be seen and read of all.

"Lastly, we command and strictly enjoin all and singular, the readers, tutors, catechists, and others to whom the care and trust of institution of youth is committed, that they diligently instruct and ground their scholars in that most necessary doctrine, which, in a manner, is the badge and character of the Church of England, of submitting to every ordinance of man for the Lord's sake, whether it be to the king as supreme, or unto governors as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well; teaching that this submission and obedience is to be clear, absolute, and without exception of any state or order of men. Also that they, according to the Apostle's precept, exhort, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men, for the king, and all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty; for this is good and acceptable in the sight of God our Saviour; and in especial manner that they press and oblige them humbly to offer their most ardent and daily prayers at the throne of grace, for the preservation of our Sovereign Lord King Charles from the attempts of open violence and secret machinations of perfidious traitors; that the defender of the faith, being safe under the defence of the Most High, may continue his reign on earth till he exchange it for that of a late and happy immortality."

INDEX.

Abelard, all his books burnt, 5.

Allen (Cardinal), 37.

Archer (John), of All Hallows, Lombard Street, 106.

Asgill (John), his book burnt by two Parliaments, 144-47.

Attwood (William), the English Whig, 184.

Aubigné (D'), his _Histoire Universelle_, 19.

Bale (Bishop), 29.

Barnes, 29.

Bastwick (the physician), 81-92.

Beaumarchais, his _Memoirs_ condemned to the flames, 22.

Becon, 29.

Bellarmine, his _Tractatus_ condemned by the Parliament of Paris, 64.

Bernier (Abbé) _pseud._, 13.

Best (Paul), prisoner at the Gatehouse, 107-109.

Bidle (a tailor's son), 110.

Bissendorf burnt, as well as his books, 9.

Boncerf, 21.

_Book-fires of the Sixteenth Century_, 25-47. _under James I._, 48-68. _under Charles I._, 69-93. _of the Rebellion_, 94-116. _of the Restoration_, 117-135. _of the Revolution_, 136-169. (_our last_), 170-190.

Boulanger, _Christianisme dévoilé_, 15.

Boyse, his sermon burnt by the hangman, 166.

Brecknock (Timothy), 181.

Buchanan (David), 101.

Buchanan (George), 58, 123.

Burton, the divine, 81-92.

Bury (Rev. Arthur), 141-43.

Busenbaum (the Jesuit), 17.

Calamy (Dr.), 131.

Carr (William), 171.

Cellier (Elizabeth), 134.

_Charles I.'s Book-fires_, 69-93.

Clarkson (Laurence), 114.

Claude, his _Plaintes des Protestants_, 134.

Clendon (John), 159.

Coke (Sir Edward), 57.

_Constitutional Queries_ (1750), 175.

Coppe (Ebiezer), 114.

Coverdale (Bishop), 29.

Coward (Dr.), 147, 148.

Cowell (Dr.), 28, 54-59.

_Crisis, the Present_ (1775), 182, 186.

Cumberland (Duke of), of Culloden, compared with Richard III., 175.

Cutwode, his _Caltha Poetarum_, 41.

Davies (Sir John), 41, 44.

Declaration of James III., 174.

Defoe (Daniel), 152-4.

Delaune, his _Plea for the Nonconformists_, 130-34.

Dering (Sir Edward), 98.

Derodon, Professor at Nismes, 12.

Deslandes, 17.

Despériers, 7.

Digby (Lord), 99.

Dolet, 8.

Doleman's _Conference_, 37.

Dominis (Marcus Antonius de), 9.

Drake (Dr. James), 155-57, 173, 183.

Dufresnoy, 17.

Dulaurent, an apostate monk, 13.

Emmius, his posthumous book, 21.

Enjedim, the Hungarian Socialist, 6.

Falkland (Lord), 101.

Fleetwood (William), Bishop of St. Asaph, 167.

Fish's _Supplication of Beggars_, 36.

Freret, 15.

Froude (J. A.), his _Nemesis of Faith_ burned, 144.

Frith, 29.

Fry (John), M.P., 103, 4.

Génébrard (Archbishop), 18.

Gerberon, 12.

Giannone, his _Historia Civile_, 21.

Gigli, his _Vocabulario_, 17.

Goodwin (John), prolific writer, 117-122.

Hall (Bishop), 41, 2, 3.

Hall (Joseph), serjeant-at-arms, 172.

Helot, his _L'Ecole des Filles_, 17.

Herries (Walter), 183.

Holbach (Baron d'), 15.

Humphrey (John), 154.

Huss (John), 6.

Hutchinson (Provost Hely), 182, 185.

_James I., Book-fires under_, 48-68.

James III., Declaration of, 174.

Joly (Claude), 20.

Joye, 29.

_Justiciarius justificatus_, 101.

Keller, the Jesuit, 19.

Kentish Petition (1642), 100.

King (George), the bookseller, 176.

Knewstub, his _Confutation_ (1579), 33.

La Mettrie (De), 14.

Langle (Marquis de), 13.

Lanjuinais, 22.

La Peyrère imprisoned, 12.

Leighton (Alexander), 75.

Le Noble (Eustache), 20.

Lilburne (John), 88, 102.

Linguet, 14.

Locke (John), 127-29.

_Love, Family of_, 32.

Luther, 7, 28.

Lyser, advocate of polygamy, 17.

Mantuanus, the Carmelite, 16.

Manwaring (Roger), 69-71.

Mariana, the Jesuit, 18.

Marivaux (Martin de), 22.

Marlowe (Christopher), 41, 42.

Martin Marprelate, 37.

Marston (John), 41, 42.

_Mercurius Elenchicus_, 101.

_Mercurius Pragmaticus_, 101.

Meslier (Jean), 14.

Milton, 20, 90, 118-22.

Mocket (Richard), 61.

Molinos, founder of Quietism, 11.

Molyneux (William), his _Case for Ireland_, 136-40.

Mondonville (Madame de), 21.

Montagu (Richard), anti-Puritan, 71-3.

Morin (Simon), 10.

Morisot, 10.

Muggleton (Ludovic), 115, 116.

Niclas (Hendrick), of Leyden, 32.

_North Briton_ (No. 45), 177.

Okeford (James), 102.

Orléans (Louis d'), 18.

Osma (Peter d'), 7.

Oxford (University of) Decree against certain pernicious books, 192.

Paræus (David), 60.

_Parliament's Ten Commandments_, 101.

_Parliament's Pater Noster_, 101.

Parsons (Robert), the Jesuit, 37, 39.

Pascal, 12.

Peignot, the historian of Condemned Books, 2.

Pidanzet, 21.

Pocklington (Dr. John), 95-8.

Pomponacius, 7.

Porphyry, 5.

Primatt (Joseph), 102.

Prynne (William), 30, 77-93.

_Racovian Catechism_, 111-13.

Raleigh (Sir Walter), 59.

Raynal (Abbé), 23.

Reboulet, 21.

Reeves' _Thoughts on English Government_, 186.

Rousseau, 13.

Rowlands (Samuel), 45.

Rutherford (Samuel), 122.

Rye House Plot, Decree against pernicious books, 191.

Sacheverell (Henry), 157-61.

Sainte Foi, 12.

Salmasius, 119.

Sanctarel, the Jesuit, 20.

Schlicttingius, 11.

Scioppius, 18.

Scot (Reginald), one of the heroes of the world, 49-53.

Servetus, his burning, 8.

Squitinio, 19.

Stubbs (John), 35.

Suarez, 64.

Talbert (Abbé), 17.

Théophile, 16.

Thomas (William), 30.

Thornborough (Bishop), 57.

Tindal (Matthew), 159, 161-63.

Toland, 149.

Toussaint, 17.

Tracy, 29.

Turner, 29.

Tyndale (William), 9, 28, 75.

Voet, professor of theology, 51.

Voltaire, contributed more books to the flames than any other author of the eighteenth century, 15.

Vorst (Conrad), 66.

Wentworth (Peter), 39.

Wicliff, 29.

Wilkes (John), and the _North Briton_, 177.

Williams (John), 46, 47.

Wither (George), 101.

Wolkelius, friend of Socinus, 11.

Woolston, his Discourse on Miracles, 15.

_Elliot Stock, 62, Paternoster Row, London, E.C._

TRANSCRIBER'S NOTES

The original book has a rooster bookplate illustration at the beginning and an owl bookplate at the end. Each chapter begins and ends with a decorative woodcut.

The following words use an oe ligature in the original:

Moeurs oeuvre Poetarum

The following corrections have been made to the text:

Page 3: could not himself either affirm[original has ffiarm] or deny

Page 35: same penalty as its author.[period missing in original]

Page 136: William Molyneux's[apostrophe and final "s" missing in original] Case for Ireland

Page 176: [original has extraneous quotation mark]both Houses of Parliament on Thursday

Page 176: December 2nd, 1756'[original has double quote]

Page 194: Hobbes'[apostrophe missing in original] de Cive

Page 196: Hobbes'[apostrophe missing in original] de Cive

Page 196: _Apolog. Relat. Hist. Indulg._[period missing in original]

Page 201: Abelard[original has Abela d], all his books burnt, 5.

Page 203: Génébrard[original has Génébrazd] (Archbishop), 18.

Page 203: Helot, his L'Ecole[original has L'Escole] des Filles, 17.

End of Project Gutenberg's Books Condemned to be Burnt, by James Anson Farrer