Live by old Ethicks and the cla.s.sical Rules of Honesty. Put no new names or notions upon Authentick Virtues and Vices. Think not that Morality is Ambulatory; that Vices in one age are not Vices in another; or that Virtues, which are under the everlasting Seal of right Reason, may be Stamped by Opinion. And therefore though vicious times invert the opinions of things, and set up a new Ethicks against Virtue, yet hold thou unto old Morality; and rather than follow a mult.i.tude to do evil, stand like _Pompey"s_ pillar conspicuous by thyself, and single in Integrity. And since the worst of times afford imitable Examples of Virtue; since no Deluge of Vice is like to be so general but more than eight will escape; Eye well those Heroes who have held their Heads above Water, who have touched Pitch, and not been defiled, and in the common Contagion have remained uncorrupted.
[Sidenote: SECT. 13]
Let Age not Envy draw wrinkles on thy cheeks, be content to be envy"d, 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, though not unworthy of it, is an absurd depravity, sticking fast unto corrupted nature, and often too hard for Humility and Charity, the great Suppressors of Envy. This surely is a Lyon not to be strangled but by _Hercules_ himself, or the highest stress of our minds, and an Atom of that power which subdueth all things unto it self.
[Sidenote: SECT. 14]
Owe not thy Humility unto humiliation from adversity, but look humbly down in that State when others look upwards upon thee. Think not thy own shadow longer than that of others, nor delight to take the Alt.i.tude of thyself. Be patient in the age of Pride, when Men live by short intervals of Reason under the dominion of Humor and Pa.s.sion, when it"s in the Power of every one to transform thee out of thy self, and run thee into the short madness. If you cannot imitate _Job_, yet come not short of _Socrates_, and those patient Pagans who tired the Tongues of their Enemies, while they perceived they spit their malice at brazen Walls and Statues.
[Sidenote: SECT. 15]
Let not the Sun in Capricorn[330] go down upon thy wrath, but write thy wrongs in Ashes. Draw the Curtain of night upon injuries, shut them up in the Tower of Oblivion[331] and let them be as though they had not been. To forgive our Enemies, yet hope that G.o.d will punish them, is not to forgive enough. To forgive them our selves, and not to pray G.o.d to forgive them, is a partial piece of Charity. Forgive thine enemies totally, and without any reserve that however G.o.d will revenge thee.
[330] Even when the Days are shortest.
[331] Alluding unto the Tower of Oblivion mentioned by _Procopius_, 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.
[Sidenote: SECT. 16]
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. Degenerous depravities, and narrow minded vices! not only below St. _Paul"s_ n.o.ble Christian but _Aristotle"s_ true Gentleman.[332] 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 of the Law; but where Charity is broke, the Law it self is shattered, which cannot be whole without Love, which 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, hopeth, believeth, endureth all things. With these sure Graces, while busy Tongues are crying out for a drop of cold Water, mutes may be in happiness, and sing the _Trisagion_[333] in heaven.
[332] See _Aristotle"s_ Ethicks, chapter of Magnanimity.
[333] Holy, holy, holy.
[Sidenote: SECT. 17]
However thy understanding may waver in the Theories of True and False, yet fasten the Rudder of thy Will, steer strait unto good and fall not foul on evil. Imagination is apt to rove, and conjecture to keep no bounds. Some have run out so far, as to fancy the Stars might be but the light of the Crystalline Heaven shot through perforations on the bodies of the Orbs. Others more Ingeniously doubt whether there hath not been a vast tract of land in the _Atlantick_ ocean, which Earthquakes and violent causes have long ago devoured. Speculative Misapprehensions may be innocuous, but immorality pernicious; Theorical mistakes and Physical Deviations may condemn our Judgments, not lead us into Judgment. But perversity of Will, immoral and sinfull enormities walk with _Adraste_ and _Nemesis_ at their Backs, pursue us unto Judgment, and leave us viciously miserable.
[Sidenote: SECT. 18]
Bid early defiance unto those Vices which are of thine inward Family, and having a root in thy Temper plead a right and propriety in thee.
Raise timely batteries against those strong holds built upon the Rock of Nature, and make this a great part of the Militia of thy life. Delude not thyself into iniquities from partic.i.p.ation or community, which abate the sense but not the obliquity of them. To conceive sins less, or less of sins, because others also Transgress, were Morally to commit that natural fallacy of Man, to take comfort from Society, and think adversities less, because others also suffer them. The politick nature of Vice must be opposed by Policy; and therefore wiser Honesties project and plot against it. Wherein notwithstanding we are not to rest in generals, or the trite Stratagems of Art. That may succeed with one which may prove successless with another: There is no community or commonweal of Virtue: Every man must study his own conomy, and adapt such rules unto the figure of himself.
[Sidenote: SECT. 19]
Be substantially great in thy self, 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 and narrow circuit in thee. Measure not thy self by thy morning shadow, but by the extent of thy grave, and Reckon thy self above the Earth by the line thou must be contented with under it. Spread not into boundless Expansions either of designs or desires. Think not that mankind liveth but for a few, and that the rest are born but to serve those Ambitions, which make but flies of Men and wildernesses of whole Nations. Swell not into vehement actions which imbroil and confound the Earth; but be one of those violent ones which force the Kingdom of Heaven.[334] If thou must needs Rule, be _Zeno"s_ king, and enjoy that empire which every Man gives himself. He who is thus his own Monarch contentedly sways the Scepter of himself, not envying the Glory of Crowned Heads and Elohims of the Earth. Could the World unite in the practise of that despised train of Virtues, which the Divine Ethicks of our Saviour hath so inculcated upon us, the furious face of things must disappear, Eden would be yet to be found, and the Angels might look down not with pity, but Joy upon us.
[334] Matthew xi.
[Sidenote: SECT. 20]
Though the Quickness of thine Ear were able to reach the noise of the Moon, which some think it maketh in it"s rapid revolution; though the number of thy Ears should equal _Argus_ his Eyes; yet stop them all with the wise man"s wax, and be deaf unto the suggestions of Tale-bearers, Calumniators, Pickthank or Malevolent Delators, who while quiet Men sleep, sowing the Tares of discord and division, distract the tranquillity of Charity and all friendly Society. These are the Tongues that set the world on fire, cankers of reputation, and, like that of _Jonas_ his gourd, wither a good name in a night. Evil Spirits may sit still, while these Spirits walk about, and perform the business of h.e.l.l.
To speak more strictly, our corrupted hearts are the Factories of the Devil, which may be at work without his presence. For when that circ.u.mventing Spirit hath drawn Malice, Envy, and all unrighteousness unto well rooted habits in his disciples, iniquity then goes on upon its own legs, and if the gate of h.e.l.l were shut up for a time, Vice would still be fertile and produce the fruits of h.e.l.l. Thus when G.o.d forsakes us, Satan also leaves us. For such offenders he looks upon as sure and sealed up, and his temptations then needless unto them.
[Sidenote: SECT. 21]
Annihilate not the Mercies of G.o.d by the Oblivion of Ingrat.i.tude. For Oblivion is a kind of Annihilation, and for things to be as though they had not been, is like unto never being. Make not thy Head a Grave, but a Repository of G.o.d"s Mercies. Though thou hadst the Memory of _Seneca_, or _Simonides_, and Conscience, the punctual Memorist within us, yet trust not to thy Remembrance in things which need Phylacteries. Register not only strange but merciful occurrences: Let _Ephemerides_ not _Olympiads_ give thee account of his mercies. Let thy Diaries stand thick with dutiful Mementos and Asterisks of acknowledgment. And to be compleat and forget nothing, date not his mercy from thy nativity, Look beyond the World, and before the _aeara_ of _Adam_.
[Sidenote: SECT. 22]
Paint not the Sepulcher of thy self, and strive not to beautify thy corruption. Be not an Advocate for thy Vices, nor call for many Hour-Gla.s.ses to justify thy imperfections. Think not that always good which thou thinkest thou canst always make good, nor that concealed which the Sun doth not behold. That which the Sun doth not now see, will be visible when the Sun is out, and the Stars are fallen from Heaven.
Mean while there is no darkness unto Conscience; which can see without Light, and in the deepest obscurity give a clear Draught of things, which the Cloud of dissimulation hath conceal"d from all eyes. There is a natural standing Court within us, examining, acquitting, and condemning at the Tribunal of ourselves, wherein iniquities have their natural Theta"s and no nocent is absolved by the verdict of himself. And therefore although our transgressions shall be tryed at the last bar, the process need not be long: for the Judge of all knoweth all, and every Man will nakedly know himself. And when so few are like to plead not Guilty, the a.s.size must soon have an end.
[Sidenote: SECT. 23]
Comply with some humours, bear with others, but serve none. Civil complacency consists with decent honesty: Flattery is a Juggler, and no Kin unto Sincerity. But while thou maintainest the plain path, and scornest to flatter others, fall not into self Adulation, and become not thine own Parasite. Be deaf unto thy self, and be not betrayed at home.
Self-credulity, pride, and levity lead unto self-Idolatry. There is no _Damocles_ like unto self opinion, nor any _Siren_ to our own fawning Conceptions. To magnify our minor things, or hug ourselves in our apparitions; to afford a credulous Ear unto the clawing suggestions of fancy; to pa.s.s our days in painted mistakes of our selves; and though we behold our own blood, to think ourselves the sons of _Jupiter_;[335] are blandishments of self love, worse than outward delusion. By this Imposture Wise Men sometimes are Mistaken in their Elevation, and look above themselves. And Fools, which are Antipodes unto the Wise, conceive themselves to be but their _Perici_, and in the same parallel with them.
[335] As _Alexander_ the Great did.
[Sidenote: SECT. 24]
Be not a _Hercules furens_ abroad, and a Poltron within thy self. To chase our Enemies out of the Field, and be led captive by our Vices; to beat down our Foes, and fall down to our Concupiscences; are Solecisms in Moral Schools, and no Laurel attends them. To well manage our Affections, and wild Horses of _Plato_, are the highest Circenses; and the n.o.blest Digladiation is in the Theater of our selves; for therein our inward Antagonists, not only like common Gladiators, with ordinary Weapons and down right Blows make at us, but also like Retiary and Laqueary Combatants, with Nets, Frauds, and Entanglements, fall upon us.
Weapons for such combats are not to be forged at _Lipara_: _Vulcan"s_ Art doth nothing in this internal Militia; wherein not the Armour of _Achilles_, but the Armature of _St. Paul_, gives the Glorious day, and Triumphs not Leading up into Capitols, but up into the highest Heavens.
And therefore while so many think it the only valour to command and master others, study thou the Dominion of thy self, and quiet thine own Commotions. Let Right Reason be thy _Lycurgus_, and lift up thy hand unto the Law of it; move by the Intelligences of the superiour Faculties, not by the Rapt of Pa.s.sion, nor merely by that of Temper and Const.i.tution. They who are merely carried on by the Wheel of such Inclinations, without the Hand and Guidance of Sovereign Reason, are but the Automatous part of mankind, rather lived than living, or at least under-living themselves.
[Sidenote: SECT. 25]
Let not Fortune, which hath no name in Scripture, have any in thy Divinity. Let Providence, not Chance, have the honour of thy acknowledgments, and be thy _dipus_ in Contingences. Mark well the Paths and winding Ways thereof; but be not too wise in the Construction, or sudden in the Application. The Hand of Providence writes often by Abbreviatures, Hieroglyphicks or short Characters, which, like the Laconism on the Wall, are not to be made out but by a Hint or Key from that Spirit which indited them. Leave future occurrences to their uncertainties, think that which is present thy own; And since "tis easier to foretell an Eclipse, than a foul Day at some distance, Look for little Regular below. Attend with patience the uncertainty of Things, and what lieth yet unexerted in the Chaos of Futurity. The uncertainty and ignorance of Things to come makes the World new unto us by unexpected Emergences; whereby we pa.s.s not our days in the trite road of affairs affording no Novity; for the novellizing Spirit of Man lives by variety, and the new Faces of Things.
[Sidenote: SECT. 26]
Though a contented Mind enlargeth the dimension of little things; and unto some "tis Wealth enough not to be Poor; and others are well content, if they be but Rich enough to be Honest, and to give every Man his due: yet fall not into that obsolete Affectation of Bravery to throw away thy Money, and to reject all Honours or Honourable stations in this courtly and splendid World. Old Generosity is superannuated, and such contempt of the World out of date. No Man is now like to refuse the favour of great ones, or be content to say unto Princes, stand out of my Sun. And if any there be of such antiquated Resolutions, they are not like to be tempted out of them by great ones; and "tis fair if they escape the name of Hypocondriacks from the Genius of latter times, unto whom contempt of the World is the most contemptible opinion, and to be able, like _Bias_, to carry all they have about them were to be the eighth Wise-man. However, the old tetrick Philosophers look"d always with Indignation upon such a Face of Things; and observing the unnatural current of Riches, Power, and Honour in the World, and withal the imperfection and demerit of persons often advanced unto them, were tempted into angry Opinions, that Affairs were ordered more by Stars than Reason, and that things went on rather by Lottery, than Election.
[Sidenote: SECT. 27]
If thy Vessel be but small in the Ocean of this World, if Meanness of Possessions be thy allotment upon Earth, forget not those Virtues which the great disposer of all bids thee to entertain from thy Quality and Condition, that is, Submission, Humility, Content of mind, and Industry.
Content may dwell in all Stations. To be low, but above contempt, may be high enough to be Happy. But many of low Degree may be higher than computed, and some Cubits above the common Commensuration; for in all States Virtue gives Qualifications, and Allowances, which make out defects. Rough Diamonds are sometimes mistaken for Pebbles, and Meanness may be Rich in Accomplishments, which Riches in vain desire. If our merits be above our Stations, if our intrinsecal Value be greater than what we go for, or our Value than our Valuation, and if we stand higher in G.o.d"s, than in the Censor"s Book; it may make some equitable balance in the inequalities of this World, and there may be no such vast Chasm or Gulf between disparities as common Measures determine. The Divine Eye looks upon high and low differently from that of Man. They who seem to stand upon _Olympus_, and high mounted unto our eyes, may be but in the Valleys, and low Ground unto his; for he looks upon those as highest who nearest approach his Divinity, and upon those as lowest who are farthest from it.
[Sidenote: SECT. 28]