When thou lookest upon the Imperfections of others, allow one Eye for what is Laudable in them, and the balance they have from some excellency, which may render them considerable. While we look with fear or hatred upon the Teeth of the Viper, we may behold his Eye with love.
In venemous Natures something may be amiable: Poysons afford Antipoysons: nothing is totally, or altogether uselessly bad. Notable Virtues are sometimes dashed with notorious Vices, and in some vicious tempers have been found ill.u.s.trious Acts of Virtue; which makes such observable worth in some actions of king _Demetrius_, _Antonius_, and _Ahab_, as are not to be found in the same kind in _Aristides_, _Numa_, or _David_. Constancy, Generosity, Clemency, and Liberality, have been highly conspicuous in some Persons not markt out in other concerns for Example or Imitation. But since Goodness is exemplary in all, if others have not our Virtues, let us not be wanting in theirs, nor scorning them for their Vices whereof we are free, be condemned by their Virtues, wherein we are deficient. There is Dross, Alloy, and Embas.e.m.e.nt in all human Temper; and he flieth without Wings, who thinks to find Ophyr or pure Metal in any. For perfection is not like Light center"d in any one body, but like the dispersed Seminalities of Vegetables at the Creation scattered through the whole Ma.s.s of the Earth, no place producing all and almost all some. So that "tis well, if a perfect Man can be made out of many Men, and to the Perfect Eye of G.o.d even out of Mankind. Time, which perfects some Things, imperfects also others. Could we intimately apprehend the Ideated Man, and as he stood in the intellect of G.o.d upon the first exertion by Creation, we might more narrowly comprehend our present Degeneration, and how widely we are fallen from the pure Exemplar and Idea of our Nature: for after this corruptive Elongation from a primitive and pure Creation, we are almost lost in Degeneration; and _Adam_ hath not only fallen from his Creator, but we ourselves from _Adam_, our Tycho and primary Generator.
[Sidenote: SECT. 29]
Quarrel not rashly with Adversities not yet understood; and overlook not the Mercies often bound up in them. For we consider not sufficiently the good of Evils, nor fairly compute the Mercies of Providence in things afflictive at first hand. The famous _Andreas Doria_ being invited to a feast by _Aloysio Fieschi_ with design to Kill him, just the night before, fell mercifully into a fit of the Gout and so escaped that mischief. When _Cato_ intended to Kill himself, from a blow which he gave his servant, who would not reach his Sword unto him, his Hand so swell"d that he had much ado to Effect his design. Hereby any one but a resolved Stoick might have taken a fair hint of consideration, and that some merciful Genius would have contrived his preservation. To be sagacious in such intercurrences is not Superst.i.tion, but wary and pious Discretion: and to contemn such hints were to be deaf unto the speaking hand of G.o.d, wherein _Socrates_ and _Cardan_ would hardly have been mistaken.
[Sidenote: SECT. 30]
Break not open the gate of Destruction, and make no haste or bustle unto Ruin. Post not heedlessly on unto the _non ultra_ of Folly, or precipice of Perdition. Let vicious ways have their Tropicks and Deflexions, and swim in the Waters of Sin but as in the _Asphaltick_ Lake, though smeared and defiled, not to sink to the bottom. If thou hast dipt thy foot in the Brink, yet venture not over _Rubicon_. Run not into Extremities from whence there is no regression. In the vicious ways of the World it mercifully falleth out that we become not extempore wicked, but it taketh some time and pains to undo ourselves. We fall not from Virtue, like _Vulcan_ from Heaven, in a day. Bad Dispositions require some time to grow into bad Habits, bad Habits must undermine good, and often repeated acts make us habitually evil: so that by gradual depravations, and while we are but staggeringly evil, we are not left without Parentheses of considerations, thoughtful rebukes, and merciful interventions, to recal us unto ourselves. For the Wisdom of G.o.d hath methodiz"d the course of things unto the best advantage of goodness, and thinking Considerators overlook not the tract thereof.
[Sidenote: Sect. 31]
Since Men and Women have their proper Virtues and Vices, and even Twins of different s.e.xes have not only distinct coverings in the Womb, but differing qualities and Virtuous Habits after; transplace not their Proprieties, and confound not their Distinctions. Let Masculine and feminine accomplishments shine in their proper Orbs, and adorn their Respective subjects. However unite not the Vices of both s.e.xes in one; be not Monstrous in Iniquity, nor Hermaphroditically Vitious.
[Sidenote: Sect. 32]
If generous Honesty, Valour, and plain Dealing, be the Cognisance of thy Family or Characteristick of thy Country, hold fast such inclinations suckt in with thy first Breath, and which lay in the Cradle with thee. Fall not into transforming degenerations, which under the old name create a new Nation. Be not an Alien in thine own Nation; bring not _Orontes_ into _Tiber_; learn the Virtues not the Vices of thy foreign Neighbours, and make thy imitation by discretion not contagion. Feel something of thyself in the n.o.ble Acts of thy Ancestors, and find in thine own Genius that of thy Predecessors. Rest not under the Expired merits of others, shine by those of thy own. Flame not like the central fire which enlightneth no Eyes, which no Man seeth, and most men think there"s no such thing to be seen. Add one Ray unto the common l.u.s.tre; add not only to the Number but the Note of thy Generation; and prove not a Cloud but an Asterisk in thy Region.
[Sidenote: SECT. 33]
Since thou hast an Alarum in thy Breast, which tells thee thou hast a Living Spirit in thee above two thousand times in an hour; dull not away thy Days in sloathful supinity and the tediousness of doing nothing. To strenuous Minds there is an inquietude in overquietness, and no laboriousness in labour; and to tread a mile after the slow pace of a Snail, or the heavy measures of the Lazy of Brazilia, were a most tiring Pennance, and worse than a race of some furlongs at the Olympicks. The rapid courses of the heavenly bodies are rather imitable by our Thoughts, than our corporeal Motions; yet the solemn motions of our lives amount unto a greater measure than is commonly apprehended. Some few men have surrounded the Globe of the Earth; yet many in the set Locomotions and movements of their days have measured the circuit of it, and twenty thousand miles have been exceeded by them. Move circ.u.mspectly not meticulously, and rather carefully sollicitous than anxiously sollicitudinous. Think not there is a Lyon in the way, nor walk with Leaden Sandals in the paths of Goodness; but in all Virtuous motions let Prudence determine thy measures. Strive not to run like _Hercules_ a furlong in a breath: Festination may prove Precipitation; Deliberating delay may be wise cunctation, and slowness no sloathfulness.
[Sidenote: SECT. 34]
Since virtuous actions have their own Trumpets, and without any noise from thy self will have their resound abroad; busy not thy best Member in the Encomium of thy self. Praise is a debt we owe unto the Virtues of others, and due unto our own from all, whom Malice hath not made Mutes, or Envy struck Dumb. Fall not however into the common prevaricating way of self commendation and boasting, by denoting the imperfections of others. He who discommendeth others obliquely commendeth himself. He who whispers their infirmities proclaims his own Exemption from them; and consequently says, I am not as this Publican, or _Hic Niger_,[336] whom I talk of. Open ostentation and loud vain-glory is more tolerable than this obliquity, as but containing some Froath, no Ink, as but consisting of a personal piece of folly, nor complicated with uncharitableness.
Superfluously we seek a precarious applause abroad: every good Man hath his plaudite within himself; and though his Tongue be silent, is not without loud Cymbals in his Breast. Conscience will become his Panegyrist, and never forget to crown and extol him unto himself.
[336] Hic niger est, hunc tu Romane caveto. _Horace._
[Sidenote: SECT. 35]
Bless not thy self only that thou wert born in _Athens_;[337] but among thy multiplyed acknowledgments lift up one hand unto Heaven, that thou wert born of Honest Parents, that Modesty, Humility, Patience, and Veracity lay in the same Egg, and came into the World with thee. From such foundations thou may"st be Happy in a Virtuous precocity, and make an early and long walk in Goodness; so may"st thou more naturally feel the contrariety of Vice unto Nature, and resist some by the Antidote of thy Temper. As Charity covers, so Modesty preventeth a mult.i.tude of sins; withholding from noon day Vices and brazen-brow"d Iniquities, from sinning on the house-top, and painting our follies with the rays of the Sun. Where this Virtue reigneth, though Vice may show its Head, it cannot be in its Glory: where shame of sin sets, look not for Virtue to arise; for when Modesty taketh Wing, _Astraea_[338] goes soon after.
[337] As _Socrates_ did. _Athens_ a place of Learning and Civility.
[338] _Astraea_ G.o.ddess of justice and consequently of all virtue.
[Sidenote: SECT. 36]
The Heroical vein of Mankind runs much in the Souldiery, and couragious part of the World; and in that form we oftenest find Men above Men.
History is full of the gallantry of that Tribe; and when we read their notable Acts, we easily find what a difference there is between a Life in _Plutarch_ and in _Laertius_. Where true Fort.i.tude dwells, Loyalty, Bounty, Friendship, and Fidelity, may be found. A man may confide in persons const.i.tuted for n.o.ble ends, who dare do and suffer, and who have a Hand to burn for their Country and their Friend. Small and creeping things are the product of petty Souls. He is like to be mistaken, who makes choice of a covetous Man for a Friend, or relieth upon the Reed of narrow and poltron Friendship. Pityful things are only to be found in the cottages of such b.r.e.a.s.t.s; but bright Thoughts, clear Deeds, Constancy, Fidelity, Bounty, and generous Honesty are the Gems of n.o.ble Minds; wherein, to derogate from none, the true Heroick English Gentleman hath no Peer.
PART II
[Sidenote: SECT. 1]
Punish not thy self with Pleasure; Glut not thy sense with palative Delights; nor revenge the contempt of Temperance by the penalty of Satiety. Were there an Age of delight or any pleasure durable, who would not honour _Volupia_? but the Race of Delight is short, and Pleasures have mutable faces. The pleasures of one age are not pleasures in another, and their Lives fall short of our own. Even in our sensual days, the strength of delight is in its seldomness or rarity, and sting in its satiety: Mediocrity is its Life, and immoderacy its Confusion.
The Luxurious Emperors of old inconsiderately satiated themselves with the dainties of Sea and Land, till, wearied through all varieties, their refections became a study unto them, and they were fain to feed by Invention. Novices in true Epicurism! which by mediocrity, paucity, quick and healthful Appet.i.te, makes delights smartly acceptable; whereby _Epicurus_ himself found _Jupiter"s_ brain[339] in a piece of Cytheridian Cheese, and the Tongues of Nightingals in a dish of Onyons.
Hereby healthful and temperate poverty hath the start of nauseating Luxury; unto whose clear and naked appet.i.te every meal is a feast, and in one single dish the first course of _Metellus_;[340] who are cheaply hungry, and never loose their hunger, or advantage of a craving appet.i.te, because obvious food contents it; while _Nero_,[341] half famish"d, could not feed upon a piece of Bread, and lingring after his snowed water, hardly got down an ordinary cup of Calda.[342] By such circ.u.mscriptions of pleasure the contemned Philosophers reserved unto themselves the secret of Delight, which the _h.e.l.luo"s_ of those days lost in their exorbitances.
In vain we study Delight: It is at the command of every sober Mind, and in every sense born with us: but Nature, who teacheth us the rule of pleasure, instructeth also in the bounds thereof, and where its line expireth. And therefore Temperate Minds, not pressing their pleasures until the sting appeareth, enjoy their contentations contentedly, and without regret, and so escape the folly of excess, to be pleased unto displacency.
[339] _Cerebrum Jovis_, for a delicious bit.
[340] _Metellus_ his riotous Pontifical Supper, the great variety whereat is to be seen in _Macrobius_.
[341] _Nero_ in his flight. _Sueton._
[342] _Caldae gelidaeque minister._
[Sidenote: SECT. 2]
Bring candid Eyes unto the perusal of mens works, and let not _Zoilism_ or Detraction blast well intended labours. He that endureth no faults in mens writings must only read his own, wherein for the most part all appeareth White. Quotation mistakes, inadvertency, expedition, and human Lapses may make not only Moles but Warts in Learned Authors, who notwithstanding being judged by the capital matter admit not of disparagement. I should unwillingly affirm that Cicero was but slightly versed in _Homer_, because in his work _de Gloria_ he ascribed those verses unto _Ajax_, which were delivered by _Hector_. What if _Plautus_ in the account of _Hercules_ mistaketh nativity for conception? Who would have mean thoughts of _Apollinaris Sidonius_, who seems to mistake the river _Tigris_ for _Euphrates_; and though a good Historian and learned Bishop of _Auvergne_ had the misfortune to be out in the Story of _David_, making mention of him when the Ark was sent back by the _Philistins_ upon a Cart; which was before his time. Though I have no great opinion of _Machiavel"s_ learning, yet I shall not presently say, that he was but a Novice in Roman History, because he was mistaken in placing _Commodus_ after the Emperour _Severus_. Capital Truths are to be narrowly eyed, collateral Lapses and circ.u.mstantial deliveries not to be too strictly sifted. And if the substantial subject be well forged out, we need not examine the sparks, which irregularly fly from it.
[Sidenote: SECT. 3]
Let well weighed Considerations, not stiff and peremptory a.s.sumptions, guide thy discourses, Pen, and Actions. To begin or continue our works like _Trismegistus_ of old, _verum certe verum atque verissimum est_,[343] would sound arrogantly unto present Ears in this strict enquiring Age, wherein, for the most part, Probably, and Perhaps, will hardly serve to mollify the Spirit of captious Contradictors. If _Cardan_ saith that a Parrot is a beautiful Bird, _Scaliger_ will set his Wits o" work to prove it a deformed Animal. The Compage of all Physical Truths is not so closely jointed, but opposition may find intrusion, nor always so closely maintained, as not to suffer attrition.
Many Positions seem quodlibetically const.i.tuted, and like a _Delphian_ blade will cut on both sides. Some Truths seem almost Falshoods, and some Falshoods almost Truths; wherein Falshood and Truth seem almost aequilibriously stated, and but a few grains of distinction to bear down the ballance. Some have digged deep, yet glanced by the Royal Vein; and a man may come unto the _Pericardium_, but not the Heart of Truth.
Besides, many things are known, as some are seen, that is by Parallaxis, or at some distance from their true and proper beings, the superficial regard of things having a different aspect from their true and central Natures. And this moves sober Pens unto suspensory and timorous a.s.sertions, nor presently to obtrude them as _Sibyls_ leaves, which after considerations may find to be but folious apparances, and not the central and vital interiors of truth.
[343] _In Tabula Smaragdina._
[Sidenote: SECT. 4]
Value the Judicious, and let not mere acquests in minor parts of Learning gain thy preexistimation. "Tis an unjust way of compute to magnify a weak Head for some Latin abilities, and to undervalue a solid Judgment, because he knows not the genealogy of _Hector_. When that notable King of _France_[344] would have his son to know but one sentence in Latin, had it been a good one, perhaps it had been enough.
Natural parts and good Judgments rule the World. States are not governed by Ergotisms. Many have Ruled well who could not perhaps define a Commonwealth, and they who understand not the Globe of the Earth command a great part of it. Where natural Logick prevails not, Artificial too often faileth. Where Nature fills the Sails, the Vessel goes smoothly on, and when Judgment is the Pilot, the Ensurance need not be high. When Industry builds upon Nature, we may expect Pyramids: where that foundation is wanting, the structure must be low. They do most by Books, who could do much without them; and he that chiefly ows himself unto himself is the substantial Man.
[344] Lewis the Eleventh. _Qui nescit dissimulare nescit Regnare._
[Sidenote: SECT. 5]
Let thy Studies be as free as thy Thoughts and Contemplations: but fly not only upon the wings of Imagination; Joyn Sense unto Reason, and Experiment unto Speculation, and so give life unto Embryon Truths, and Verities yet in their Chaos. There is nothing more acceptable unto the Ingenious World, than this n.o.ble Eluctation of Truth; wherein, against the tenacity of Prejudice and Prescription, this Century now prevaileth.
What Libraries of new Volumes aftertimes will behold, and in what a new World of Knowledge the eyes of our posterity may be happy, a few Ages may joyfully declare; and is but a cold thought unto those, who cannot hope to behold this Exantlation of Truth, or that obscured Virgin half out of the Pit. Which might make some content with a commutation of the time of their lives, and to commend the Fancy of the _Pythagorean_ metempsychosis; whereby they might hope to enjoy this happiness in their third or fourth selves, and behold that in _Pythagoras_, which they now but foresee in _Euphorbus_.[345] The World, which took but six days to make, is like to take six thousand to make out: mean while old Truths voted down begin to resume their places, and new ones arise upon us; wherein there is no comfort in the happiness of _Tully"s_ Elizium[346], any satisfaction from the Ghosts of the Ancients, who knew so little of what is now well known. Men disparage not Antiquity, who prudently exalt new Enquiries, and make not them the Judges of Truth, who were but fellow Enquirers of it. Who can but magnify the Endeavors of _Aristotle_, and the n.o.ble start which Learning had under him; or less than pitty the slender progression made upon such advantages? While many Centuries were lost in repet.i.tions and transcriptions sealing up the Book of Knowledge. And therefore rather than to swell the leaves of Learning by fruitless Repet.i.tions, to sing the same Song in all Ages, nor adventure at Essays beyond the attempt of others, many would be content that some would write like _Helmont_ and _Paracelsus_; and be willing to endure the monstrosity of some opinions, for divers singular notions requiting such aberrations.