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 unto angry Opinions, that Affairs were ordered more by Stars than Reason, and that things went on rather by Lottery, than Election.

SECT. XXVII.-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 intrinsical Value be greater than what we go for, or our Value than our Valuation, and if we stand higher in God'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.

SECT. XXVIII.-When thou lookest upon the Imperfections of others, allow one Eye for what is Laudable in them, and the balance they have from some ex

cellency, 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 venomous 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 illustrious 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 marked 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 Embasement 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 Mass 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 God, 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 God 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 the 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.

SECT. XXIX.-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 hai much ado to Effect his design. Hereby any one but a resolved Stoick might have taken a fair hint of consideration, and that some mercifull Genius would have contrived his preservation. To be sagacious in such intercurrences is not Superstition, but wary and pious Discretion, and to contemn such hints were to be deaf unto the speaking hand of God, wherein Socrates and Cardan would hardly have been mistaken.

SECT. XXX.-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 Deflections, 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 our selves. 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 recall us unto our selves. For the Wisdom of God hath methodiz'd the course of things unto the best advantage of goodness, and thinking Considerators overlook not the tract thereof.

SECT. XXXI.-Since Men and Women have their proper Virtues and Vices; and even Twins of different sexes 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 Sexes in one; be not Monstrous in Iniquity, nor Hermaphroditically Vitious.

SECT. XXXII.-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 noble 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 Lustre; add not only to the Number, but the Note of thy Generation; and prove not a Cloud but an Asterisk in thy region.

SECT. XXXIII.-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 over quietness, 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 circumspectly 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.

SECT. XXXIV.-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 Exemptions from them, and consequently says, I am not as this Publican, or Hic Niger, 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. SECT. xxxv.-Bless not thyself only that thou wert

1 Hic niger est, hunc tu Romane caveto.-Hor.