_most humble Servant_,
ELIZABETH LITTELTON.
THE PREFACE
_If any One, after he has read_ Religio Medici, _and the ensuing Discourse, can make Doubt, whether the same Person was the Author of them both, he may be a.s.sured by the Testimony of Mrs._ LITTELTON, _Sr._ THOMAS BROWN"S _Daughter, who Lived with her Father when it was composed by Him; and who, at the time, read it written by his own Hand: and also by the Testimony of Others (of whom I am One), who read the MS. of the Author, immediately after his Death, and who have since Read the Same; from which it hath been faithfully and exactly Transcribed for the Press. The Reason why it was not Printed sooner is, because it was unhappily Lost, by being Mislay"d among Other MSS. for which Search was lately made in the Presence of the Lord Arch-bishop of Canterbury, of which his Grace, by Letter, Informed M^{rs.}_ LITTELTON, _when he sent the MS to Her. There is nothing printed in the Discourse, or in the short notes, but what is found in the original MS of the Author, except only where an Oversight had made the Addition or transposition of some words necessary._
JOHN JEFFERY Arch-Deacon of Norwich.
CHRISTIAN MORALS
PART I
[Sidenote: SECT. 1]
Tread softly and circ.u.mspectly in this funambulatory Track and narrow Path of Goodness: Pursue Virtue virtuously: Leven not good Actions, nor render Virtues disputable. Stain not fair Acts with foul Intentions: Maim not Uprightness by halting Concomitances, nor circ.u.mstantially deprave substantial Goodness.
Consider whereabout thou art in _Cebes"s_ Table, or that old Philosophical Pinax of the Life of Man: whether thou art yet in the Road of uncertainties; whether thou hast yet entred the narrow Gate, got up the Hill and asperous way, which leadeth unto the House of Sanity; or taken that purifying Potion from the hand of sincere Erudition, which may send Thee clear and pure away unto a virtuous and happy Life.
In this virtuous Voyage of thy Life hall not about like the Ark, without the use of Rudder, Mast, or Sail, and bound for no Port. Let not Disappointment cause Despondency, nor difficulty despair. Think not that you are Sailing from _Lima_ to _Manillia_, when you may fasten up the Rudder, and sleep before the Wind; but expect rough Seas, Flaws, and contrary Blasts: and "tis well, if by many cross Tacks and Veerings you arrive at the Port; for we sleep in Lyons Skins in our Progress unto Virtue, and we slide not, but climb unto it.
Sit not down in the popular Forms and common Level of Virtues. Offer not only Peace Offerings but Holocausts unto G.o.d: where all is due make no reserve, and cut not a c.u.mmin Seed with the Almighty: To serve Him singly to serve ourselves were too partial a piece of Piety; not like to place us in the ill.u.s.trious Mansions of Glory.
[Sidenote: SECT. 2]
Rest not in an Ovation[325] but a Triumph over thy Pa.s.sions. Let Anger walk hanging down the head; Let Malice go Manicled, and Envy fetter"d after thee. Behold within thee the long train of thy Trophies not without thee. Make the quarrelling Lapithytes sleep, and Centaurs within lye quiet. Chain up the unruly Legion of thy breast. Lead thine own captivity captive, and be _Caesar_ within thy self.
[325] Ovation, a petty and minor kind of Triumph.
[Sidenote: SECT. 3]
He that is Chast and Continent not to impair his strength, or honest for fear of Contagion, will hardly be Heroically virtuous. Adjourn not this virtue untill that temper, when _Cato_ could lend out his Wife, and impotent Satyrs write Satyrs upon l.u.s.t: But be chast in thy flaming Days, when _Alexander_ dar"d not trust his eyes upon the fair sisters of _Darius_, and when so many think there is no other way but _Origen"s_.[326]
[326] Who is said to have Castrated himself.
[Sidenote: SECT. 4]
Show thy Art in Honesty, and loose not thy Virtue by the bad Managery of it. Be Temperate and Sober, not to preserve your body in an ability for wanton ends; not to avoid the infamy of common transgressors that way, and thereby to hope to expiate or palliate obscure and closer vices; not to spare your purse, nor simply to enjoy health: but in one word, that thereby you may truly serve G.o.d, which every sickness will tell you you cannot well do without health. The sick Man"s Sacrifice is but a lame Oblation. Pious Treasures lay"d up in healthful days plead for sick non-performances: without which we must needs look back with anxiety upon the lost opportunities of health; and may have cause rather to envy than pity the ends of penitent publick Sufferers, who go with healthful prayers unto the last Scene of their lives, and in the Integrity of their faculties return their Spirit unto G.o.d that gave it.
[Sidenote: SECT. 5]
Be charitable before wealth make thee covetous, and loose not the glory of the Mite. If Riches encrease let thy mind hold pace with them; and think it not enough to be Liberal, but Munificent. Though a Cup of cold water from some hand may not be without it"s reward, yet stick not thou for Wine and Oyl for the Wounds of the Distressed, and treat the poor, as our Saviour did the Mult.i.tude, to the reliques of some baskets.
Diffuse thy beneficence early, and while thy Treasures call thee Master: there may be an Atropos of thy Fortunes before that of thy Life, and thy wealth cut off before that hour, when all Men shall be poor; for the Justice of Death looks equally upon the dead, and _Charon_ expects no more from _Alexander_ than from _Irus_.
[Sidenote: SECT. 6]
Give not only unto seven, but also unto eight,[327] that is, unto more than many. Though to give unto every one that asketh may seem severe advice,[328] yet give thou also before asking; that is, where want is silently clamorous, and mens Necessities not their Tongues do loudly call for thy Mercies. For though sometimes necessitousness be dumb, or misery speak not out, yet true Charity is sagacious, and will find out hints for beneficence. Acquaint thyself with the Physiognomy of Want, and let the Dead colours and first lines of necessity suffice to tell thee there is an object for thy bounty. Spare not where thou canst not easily be prodigal, and fear not to be undone by mercy. For since he who hath pity on the poor lendeth unto the Almighty Rewarder, who observes no Ides but every day for his payments; Charity becomes pious Usury, Christian Liberality the most thriving industry; and what we adventure in a c.o.c.kboat may return in a Carrack unto us. He who thus casts his bread upon the Water shall surely find it again; for though it falleth to the bottom, it sinks but like the Ax of the Prophet, to rise again unto him.
[327] Ecclesiasticus.
[328] Luke.
[Sidenote: SECT. 7]
If Avarice be thy Vice, yet make it not thy Punishment. Miserable men commiserate not themselves, bowelless unto others, and merciless unto their own bowels. Let the fruition of things bless the possession of them, and think it more satisfaction to live richly than dye rich. For since thy good works, not thy goods, will follow thee; since wealth is an appertinance of life, and no dead Man is Rich; to famish in Plenty, and live poorly, to dye Rich, were a multiplying improvement in Madness, and use upon use in Folly.
[Sidenote: SECT. 8]
Trust not to the Omnipotency of Gold, and say not unto it Thou art my Confidence. Kiss not thy hand to 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; nummes the apprehension of any thing 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 their own death sweet unto others, bitter unto themselves; brings formal sadness, scenical mourning, and no wet eyes at the grave.
[Sidenote: SECT. 9]
Persons lightly dipt, not grain"d in generous Honesty, are but pale in Goodness, and faint hued in Integrity. But be thou what thou vertuously art, and let not the Ocean wash away thy Tincture. Stand magnetically upon that Axis, when prudent simplicity hath fixt there; and let no attraction 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 almost natural, or a second nature in thee. Since virtuous superstructions have commonly generous foundations, dive into thy inclinations, and early discover what nature bids thee to be, or tells thee thou may"st be. They who thus timely descend into themselves, and cultivate the good seeds which nature hath set in them, prove not shrubs but Cedars in their generation. And to be in the form of the best of the Bad, or the worst of the Good,[329] will be no satisfaction unto them.
[329] Optimi malorum pessimi bonorum.
[Sidenote: SECT. 10]
Make not the consequence of Virtue the ends thereof. Be not beneficent for a name or Cymbal of applause, nor exact and just in Commerce for the advantages of Trust and Credit, which attend the reputation of true and punctual dealing. For these Rewards, though unsought for, plain Virtue will bring with her. To have other by-ends in good actions sowers Laudable performances, which must have deeper roots, motives, and instigations, to give them the stamp of Virtues.
[Sidenote: SECT. 11]
Let not the Law of thy Country be the non ultra of thy Honesty; nor think that always good enough which the law will make good. Narrow not the Law of Charity, Equity, Mercy. Joyn Gospel Righteousness with Legal Right. Be not a mere _Gamaliel_ in the Faith, but let the Sermon in the Mount be thy _Targum_ unto the law of _Sinah_.
[Sidenote: SECT. 12]