and often too hard for humility and charity, the great suppressors of envy. This surely is a lion 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 itself. XIV. 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 altitude of thyself. Be patient in the age of pride, when men live by short intervals of reason under the dominion of humour and passion, when it's in the power of every one to transform thee out of thyself, 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. XV. Let not the sun in capricorn* 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,† and let them be as though they had not been. To forgive our enemies, yet hope that God will punish them, is not to forgive enough. To forgive them ourselves, and not to pray God to forgive them, is a partial piece of charity. Forgive thine enemies totally, and without any reserve, that however, God will revenge thee.' * Even when the days are shortest. + 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. XVI. 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 noble Christian but Aristotle's true gentleman.* 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 itself 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† in heaven. XVII. However thy understanding may waver in the theories of true and false, yet fasten the rudder of thy will, steer straight 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. * See Aristotle's Ethics, chapter of Magnanimity. + Holy, holy, holy. 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 sinful enormities walk with Adraste and Nemesis at their backs, pursue us unto judgment, and leave us viciously miserable. XVIII. 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 participation 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 economy, and adapt such rules unto the figure of himself. XIX. 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 and 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 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 embroil and confound the earth; but be one of those violent ones which force the kingdom of heaven.* 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 sceptre of himself, not envying the glory of crowned heads and Elohims of the earth. Could the world unite in the practice of that despised train of virtues which the divine ethicks of our Saviour hath so inculcated unto 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. XX. Though the quickness of thine ear were able to reach the noise of the moon, which some think it maketh in its 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 *Matthew xi. about and perform the business of hell. To speak more strictly, our corrupted hearts are the factories of the devil, which may be at work without his presence. For when that circumventing 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 hell were shut up for a time, vice would still be fertile and produce the fruits of hell. Thus when God forsakes us, Satan also leaves us; for such offenders he looks upon as sure and sealed up, and his temptations then needless unto them. XXI. Annihilate not the mercies of God by the oblivion of ingratitude. 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 God'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 mementoes and asterisks of acknowledgment. And to be complete and forget nothing, date not his mercy from thy nativity; look beyond the world, and before the era of Adam. XXII. Paint not the sepulchre of thyself, and strive not to beautify thy corruption. Be not an advocate for thy vices, nor call for many hour-glasses 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. Meanwhile there is no dark |