for we sleep in lions' 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 God: where all is due make no reserve, and cut not a cummin-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 illustrious mansions of glory.

II. Rest not in an ovation* but a triumph over thy passions. Let anger walk hanging down the head; let malice go manacled, and envy fettered after thee. Behold within thee the long train of thy trophies, not without thee. Make the quarrelling Lapithytes sleep, and Centaurs within lie quiet. Chain up the unruly legion of thy breast. Lead thine own captivity captive, and be Cæsar within thyself.

III. He that is chaste and continent, not to impair his strength, or honest for fear of contagion, will hardly be heroically virtuous. Adjourn not this virtue until that temper when Cato could lend out his wife, and impotent satyrs write satires upon lust; but be chaste in thy flaming days, when Alexander dared not trust his eyes upon the fair sisters of Darius, and when so many think there is no other way but Origen's.

IV. Show thy art in honesty, and lose 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 or closer vices, not to spare your purse, nor

*Ovation, a petty and minor kind of triumph.

simply to enjoy health; but in one word that thereby you may truly serve God, which every sickness will tell you you cannot well do without health. The sick man's sacrifice is but a lame oblation. Pious treasures laid 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 God that gave it.

V. Be charitable before wealth make thee covetous, and lose not the glory of the mite. If riches increase, 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 its reward, yet stick not thou for wine and oil for the wounds of the distressed, and treat the poor as our Saviour did the multitude, 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.

VI. Give not only unto seven, but also unto eight,* that is unto more than many. Though to give unto every one that asketht may seem severe advice, yet give thou also before asking; that is, where want is silently clamorous, and men's necessities, not their

* Ecclesiasticus xi. 2.

+ Luke vi, 30,

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 cockboat 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 axe of the prophet, to rise again unto him.

VII. 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 die rich. For since thy good works, not thy goods, will follow thee; since wealth is an appertenance of life, and no dead man is rich; to famish in plenty, and live poorly to die rich, were a multiplying improvement in madness, and use upon use in folly.

VIII. 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 God. Covetousness cracks the sinews of faith; numbs 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.

IX. Persons lightly dipt, not grained in generous honesty, are but pale in goodness, and faint-hued in integrity. But be thou what thou virtuously 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 mayest 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,* will be no satisfaction unto them.

X. 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 sours laudable

* Optimi malorum pessimi bonorum.

performances, which must have deeper roots, motives, and instigations, to give them the stamp of virtues.

XI. 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. Join 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 Sinai.

XII. Live by old ethicks and the classical 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 new ethicks against virtue, yet hold thou unto old morality; and rather than follow a multitude 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.

XIII. 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 passion which no circumstance 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,