have been as licentious as they were virtuous--as "far from a Puritan as light from darkness," and as destitute of religious faith as they were diligent in its cultivation. Strongly republican, he steadily opposed the Court policy, and, perhaps through religious indifference, became tolerant of the religious opinions of others. He belongs to a considerable class of men who from political feeling are attached to ecclesiastical reformers, and who join with them in aspirations after the widest liberty, though incapable of entering into their loftier purposes. Marten's name does not occur in the early ecclesiastical debates of the Long Parliament, but he is found afterwards in connection with political Independents. John Selden, member for the University of Oxford, must not be dropped out of this roll. Merely to mention his name is to suggest the idea of marvellous learning. His reputation--now exalted by distance of time, and widened by the flow of ages--reached in his own day almost surprising magnitude, and must have imparted immense authority to his opinions. Those opinions, in reference to Church affairs, were what are commonly called Erastian. In the early conflicts of Puritanism, Selden fought in its ranks against the domineering spirit of prelacy, though no Puritan himself, and not having any objection to bishops, provided they were kept in subjection to the State.[83] His strength in public affairs seems to have shewn itself more in the way of opposition than in constructive skill. If he did not positively help to pull down Episcopacy he hindered the setting up of Presbyterianism. Nor should it be forgotten that, student-like, he preferred his library to the arena of debate, and notwithstanding his sacrifices at one time to liberty, he had too great a love of ease--if we are to believe Clarendon, who knew and admired him[84]--to take much trouble in guiding the helm of public affairs. [Sidenote: 1640, November.] [Sidenote: _Members of the Long Parliament._]