Trust not unto the omnipotency of gold, or say not unto it, thou art my confidence. Kiss not thy hand when thou beholdest that terrestrial sun, nor bore thy ear unto its servitude. A slave unto Mammon makes no servant unto G.o.d. Covetousness cracks the sinews of faith, numbs the apprehension of anything above sense; and only affected with the certainty of things present, makes a peradventure of things to come; lives but unto one world, nor hopes but fears another: makes
* Who is said to have castrated himself.
their own death sweet unto others, bitter unto them- selves, brings formal sadness, scenical mourning, and no wet eyes at the grave.
If avarice be thy vice, yet make it not thy punish- ment. Miserable men commiserate not themselves, bowelless unto themselves, and merciless unto their own bowels. Let the fruition of things bless the possession of them, and take no satisfaction in dying but living rich. For since thy good works, not thy goods will follow thee; since riches are an appurtenance of life, and no dead man is rich, to famish in plenty, and live poorly to die rich, were a multiplying im- provement in madness and use upon use in folly.
Persons lightly dipt, not grained, in generous honesty are but pale in goodness and faint-hued in sincerity.
But be thou what thou virtuously art, and let not the ocean wash away thy tincture. Stand majestically upon that axis where prudent simplicity hath fixed thee; and at no temptation invert the poles of thy honesty that vice may be uneasy and even monstrous unto thee; let iterated good acts and long confirmed habits make virtue natural or a second nature in thee; and since few or none prove eminently virtuous but from some advantageous foundations in their temper and natural inclinations, study thyself betimes, and early find what nature bids thee to be or tells thee what thou mayest be. They who thus timely descend into themselves, cultivating the good seeds which nature hath set in them, and improving their prevalent inclinations to perfection, become not shrubs but cedars in their generation. And to be in the form of the best of bad, or the worst of the good, will be no satisfaction unto them.
Let not the law of thy country be the non ultra of thy honesty, nor think that always good enough that the law will make good. Narrow not the law of charity, equity, mercy. Join gospel righteousness with legal right. Be not a mere Gamaliel in the faith, but let the Sermon on the Mount be thy Targum unto the law of Sinai.
Make not the consequences of virtue the ends thereof. Be not beneficent for a name or cymbal of applause; nor exact and punctual in commerce for the advantages of trust and credit, which attend the reputation of just and true dealing: for such rewards, though unsought for, plain virtue will bring with her, whom all men honour, though they pursue not. To have other by-ends in good actions sours laudable performances, which must have deeper roots, motives, and instigations, to give them the stamp of virtues.
Though human infirmity may betray thy heedless days into the popular ways of extravagancy, yet, let not thine own depravity or the torrent of vicious times carry thee into desperate enormities in opinions, manners, or actions. If thou hast dipped thy foot in the river, yet venture not over Rubicon; run not into extremities from whence there is no regression, nor be ever so closely shut up within the holds of vice and iniquity, as not to find some escape by a postern of recipiscency.<17>
Owe not thy humility unto humiliation by adversity, but look humbly down in that state when others look upward upon thee. Be patient in the age of pride, and days of will, and impatiency, when men live but by intervals of reason, under the sovereignty of humour and pa.s.sion, when it is in the power of every one to trans- form thee out of thyself, and put thee into short mad- ness.* If you cannot imitate Job, yet come not short of Socrates,<18> and those patient Pagans, who tired the
* Irae furor brevis est.
tongues of their enemies, while they perceived they spit their malice at brazen walls and statues.
Let age, not envy, draw wrinkles on thy cheeks; be content to be envied, but envy not. Emulation may be plausible, and indignation allowable, but admit no treaty with that pa.s.sion which no circ.u.mstance can make good. A displacency at the good of others, because they enjoy it although we do not want it, is an absurd depravity sticking fast unto nature, from its primitive corruption, which he that can well subdue were a Christian of the first magnitude, and for ought I know may have one foot already in heaven.
While thou so hotly disclaimest the devil, be not guilty of Diabolism. Fall not into one name with that unclean spirit, nor act his nature whom thou so much abhorrest, that is, to accuse, calumniate, backbite, whisper, detract, or sinistrously interpret others. Degen- erous depravities and narrow-minded vices! not only below St Paul"s n.o.ble Christian, but Aristotle"s true gen- tleman.* Trust not with some that the Epistle of St James is apocryphal, and so read with less fear that stabbing truth that in company with this vice, "thy religion is in vain." Moses broke the tables without breaking the law, but where charity is broke the law itself is shattered, which cannot be whole without love that is "the fulfilling of it." Look humbly upon thy virtues, and though thou art rich in some, yet think thyself poor and naked without that crowning grace which "thinketh no evil, which envieth not, which beareth, believeth, hopeth, endureth all things."
With these sure graces while busy tongues are crying out for a drop of cold water, mutes may be in happi- ness, and sing the "Trisagium,"+ in heaven.
* See Aristotle"s Ethics, chapter Magnanimity.
+ Holy, holy, holy.
Let not the sun in Capricorn* go down upon thy wrath, but write thy wrongs in water, draw the curtain of night upon injuries, shut them up in the tower of oblivion,+ and let them be as though they had not been.
Forgive thine enemies totally, without any reserve of hope that however G.o.d will revenge thee.
Be substantially great in thyself, and more than thou appearest unto others; and let the world be deceived in thee, as they are in the lights of heaven. Hang early plummets upon the heels of pride, and let ambition have but an epicycle<19> or narrow circuit in thee.
Measure not thyself by thy morning shadow, but by the extent of thy grave; and reckon thyself above the earth, by the line thou must be contented with under it. Spread not into boundless expansions either to designs or desires. Think not that mankind liveth but for a few; and that the rest are born but to serve the ambition of those who make but flies of men, and wildernesses of whole nations. Swell not into vehement actions, which embroil and confound the earth, but be one of those violent ones that force the kingdom of heaven.# If thou must needs rule, be Zeno"s king, and enjoy that empire which every man gives himself: certainly the iterated injunctions of Christ unto humility, meekness, patience, and that despised train of virtues, cannot but make pathetical impression upon those who have well considered the affairs of all ages; wherein pride, ambition, and vain-glory, have led
* Even when the days are shortest.
+ Alluding to the tower of oblivion, mentioned by Pro- copius, which was the name of a tower of imprisonment among the Persians; whoever was put therein was as it were buried alive, and it was death for any but to name him.
# St Matt. xi.
up to the worst of actions, whereunto confusions, tragedies, and acts, denying all religion, do owe their originals.
Rest not in an ovation,* but a triumph over thy pa.s.sions. Chain up the unruly legion of thy breast; behold thy trophies within thee, not without thee.
Lead thine own captivity captive, and be Caesar unto thyself.
Give no quarter unto those vices that are of thine inward family, and, having a root in thy temper, plead a right and propriety in thee. Examine well thy com- plexional inclinations. Rain early batteries against those strongholds built upon the rock of nature, and make this a great part of the militia of thy life. The politic nature of vice must be opposed by policy, and therefore wiser honesties project and plot against sin; wherein notwithstanding we are not to rest in generals, or the trite stratagems of art; that may succeed with one temper, which may prove successless with another.
There is no community or commonwealth of virtue, every man must study his own economy and erect these rules unto the figure of himself.
Lastly, if length of days be thy portion, make it not thy expectation. Reckon not upon long life; but live always beyond thy account. He that so often sur- viveth his expectation lives many lives, and will scarce complain of the shortness of his days. Time past is gone like a shadow; make times to come present; con- ceive that near which may be far off. Approximate thy latter times by present apprehensions of them: be like a neighbour unto death, and think there is but little to come. And since there is something in us that must still live on, join both lives together, unite them
* Ovation, a petty and minor kind of triumph.
in thy thoughts and actions, and live in one but for the other. He who thus ordereth the purposes of this life, will never be far from the next, and is in some manner already in it, by a happy conformity and close appre- hension of it.