The Major Works (English Library) (46 page)

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,
⁶⁸
and swim in the Waters of Sin but as in the
Asphaltick
Lake,
⁶⁹
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
⁷⁰
wicked, but it taketh some time and pains to undo our selves. We fall not from Virtue, like
Vulcan
from Heaven,
⁷¹
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 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
⁷²
thereof.

31. 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.

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
;
⁷³
learn the Virtues not the Vices of thy foreign Neighbours, and make thy imitation by discretion not contagion. Feel something of thy self 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
⁷⁴
in thy Region.

33. Since thou hast an Alarum in thy Breast,
⁷⁵
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
⁷⁶
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,
⁷⁷
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
⁷⁸
a furlong in a breath: Festination
⁷⁹
may prove Precipitation: Deliberating delay may be wise cunctation,
⁸⁰
and slowness no sloathfulness.

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
,
⁸¹
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 un-charitableness. Superfluously we seek a precarious applause abroad: every good Man hath his plaudite
⁸²
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.

35. Bless not thy self only that thou wert born in
Athens
;
⁸³
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 preven-teth a multitude 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,
Astræa
⁸⁴
goes soon after.

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
Laërtius
.
⁸⁵
Where true Fortitude dwells, Loyalty, Bounty, Friendship, and Fidelity, may be found. A man may confide in persons constituted for noble ends, who dare do and suffer, and who have a Hand to burn for their Country and their Friend.
⁸⁶
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 Breasts; but bright Thoughts, clear Deeds, Constancy, Fidelity, Bounty, and generous Honesty are the Gems of noble Minds; wherein, to derogate from none, the true Heroick English Gentleman hath no Peer.

PART II

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 Appetite, makes delights smartly acceptable; whereby
Epicurus
himself found
Jupiter
’s brain in a piece of Cytheridian Cheese, and the
Tongues of Nightingals in a dish of Onyons.
¹
Hereby healthful and temperate poverty hath the start of nauseating Luxury; unto whose clear and naked appetite every meal is a feast, and in one single dish the first course of
Metellus
;
²
who are cheaply hungry, and never loose their hunger, or advantage of a craving appetite, because obvious food contents it; while
Nero
³
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.
⁴
By such circumscriptions of pleasure the contemned Philosophers reserved unto themselves the secret of Delight, which the
Helluo
’s
⁵
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
⁶
contentedly, and without regret, and so escape the folly of excess, to be pleased unto displacency.
⁷

2. Bring candid
⁸
Eyes unto the perusal of mens works, and let not
Zoilism
or Detraction
⁹
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
¹⁰
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 circumstantial 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.

3. Let well weighed Considerations, not stiff and peremptory Assumptions, guide thy discourses, Pen, and Actions. To begin or continue our works like
Trismegistus
of old,
verum certè verum atque verissimum est
,
¹¹
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
¹²
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
¹³
constituted, and like a
Delphian
Blade
¹⁴
will cut on both sides. Some Truths seem almost Fals
hoods, and some Falshoods almost Truths; wherein Falshood and Truth seem almost æquilibriously stated, and but a few grains of distinction to bear down the ballance. Some have digged deep, yet glanced by the Royal Vein;
¹⁵
and a Man may come unto the
Pericardium
,
¹⁶
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
¹⁷
and timorous assertions, nor presently to obtrude them as
Sibyls
leaves,
¹⁸
which after considerations may find to be but folious
¹⁹
apparences, and not the central and vital interiours of Truth.

4. Value the Judicious, and let not mere acquestsa
²⁰
in minor parts of Learning gain they preexistimation.
²¹
’Tis an unjust way of compute to magnify a weak Head for some Latin abilities and to under-value a solid Judgment, because he knows not the genealogy of
Hector
.
²²
When that notable King of
France
would have his Son to know but one sentence in Latin,
²³
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.
²⁴
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
²⁵
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 exspect 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.

5. Let thy Studies be 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 noble Eluctation
²⁶
of Truth; wherein, against the tenacity of Prejudice and Prescription, this Century now pre-vaileth. 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
²⁷
of Truth, or that obscured Virgin half out of the Pit.
²⁸
Which might make some content with a commutation of the time of their lives, and to commend the Fancy of the
Pythagorean
metempsychosis;
²⁹
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
.
³⁰
The World, which took but six days to make, is like to take six thousand [years] to make out:
³¹
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
³²
or 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 noble start which Learning had under him; or less than pitty the slender progression made upon such advantages? While many Centuries were lost in repetitions and transcriptions sealing up the Book of Knowledge. And therefore rather than to swell the leaves of Learning by fruitless Repetitions, to sing the same Song in all Ages, nor adventure at Essays
³³
beyond the attempt of others, many would be content that some would write like
Helmont
or
Paracelsus
; and be willing to endure the monstrosity of some opinions, for divers singular notions requiting such aberrations.

6. Despise not the obliquities of younger ways, nor despair of better things whereof there is yet no prospect. Who would imagine that
Diogenes
, who in his younger days was a falsifier of Money, should in the after course of his Life be so great a contemner of Metal? Some Negros, who believe the Resurrection, think that they shall Rise white.
³⁴
Even in this life Regeneration may imitate Resurrection, our black and vitious tinctures may wear off, and goodness cloath us with candour. Good Admonitions Knock not always in vain. There will be signal Examples of God’s mercy, and the Angels must not want their charitable Rejoyces for the conversion of lost Sinners. Figures of most Angles do nearest approach unto Circles, which have no Angles at all. Some may be near unto goodness, who are conceived far from it, and many things happen, not likely to ensue from any promises of Antecedencies. Culpable beginnings
have found commendable conclusions, and infamous courses pious retractations. Detestable Sinners have proved exemplary Converts on Earth, and may be Glorious in the Apartment of
Mary Magdalen
in Heaven. Men are not the same through all divisions of their Ages. Time, Experience, self Reflexions, and God’s mercies make in some well-temper’d minds a kind of translation before Death, and Men to differ from themselves as well as from other Persons. Hereof the old World afforded many Examples to the infamy of latter Ages, wherein Men too often live by the rule of their inclinations; so that, without any Astral prediction, the first day gives the last,
³⁵
Men are commonly as they were, or rather, as bad dispositions run into worser habits, the Evening doth not crown, but sowerly conclude the Day.

7. If the Almighty will not spare us according to his merciful capitulation
³⁶
at
Sodom
, if his Goodness please not to pass over a great deal of Bad for a small pittance of Good, or to look upon us in the Lump; there is slender hope for Mercy, or sound presumption of fulfilling half his Will, either in Persons or Nations: they who excel in some Virtues being so often defective in others; few Men driving at the extent and amplitude of Goodness, but computing themselves by their best parts, and others by their worst, are content to rest in those Virtues, which others commonly want. Which makes this speckled Face of Honesty in the World; and which was the imperfection of the old Philosophers and great pretenders unto Virtue, who well declining the gaping Vices of Intemperance, Incontinency, Violence and Oppression, were yet blindly peccant in iniquities of closer faces, were envious, malicious, contemners, scoffers, censurers, and stufft with Vizard Vices, no less depraving the Ethereal particle and diviner portion of Man. For Envy, Malice, Hatred are the qualities of
Satan
, close and dark like himself; and where such brands smoak the Soul cannot be White. Vice may be had at all prices; expensive and costly
iniquities, which make the noise, cannot be every Man’s sins: but the soul may be foully inquinated
³⁷
at a very low rate, and a Man may be cheaply vitious, to the perdition of himself.

8. Opinion rides upon the neck of Reason, and Men are Happy, Wise, or Learned, according as that Empress shall set them down in the Register of Reputation. However weigh not thy self in the scales of thy own opinion, but let the Judgment of the Judicious be the Standard of thy Merit. Self-estimation is a flatterer too readily intitling us unto Knowledge and Abilities, which others sollicitously labour after, and doubtfully think they attain. Surely such confident tempers do pass their days in best tranquility, who, resting in the opinion of their own abilities, are happily gull’d by such contentation; wherein Pride, Self-conceit, Confidence, and Opiniatrity
³⁸
will hardly suffer to complain of imperfection. To think themselves in the right, or all that right, or only that, which they do or think, is a fallacy of high content; though others laugh in their sleeves, and look upon them as in a deluded state of Judgment. Wherein notwithstanding ’twere but a civil piece of complacency to suffer them to sleep who would not wake, to let them rest in their securities, nor by dissent or opposition to stagger their contentments.

9. Since the Brow speaks often true, since Eyes and Noses have Tongues, and the countenance proclaims the Heart and inclinations; let observation so far instruct thee in Physiognomical lines, as to be some Rule for thy distinction, and Guide for thy affection unto such as look most like Men. Mankind, methinks, is comprehended in a few Faces, if we exclude all Visages, which any way participate of Symmetries and Schemes of Look common unto other Animals. For as though Man were the extract of the World, in whom all were
in coagulato
, which in their forms were
in soluto
and at Extension;
³⁹
we often observe that Men do most act those Creatures, whose constitution, parts, and complexion do most predominate in their mixtures.