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

*Matthew xi.

walk 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 com

plete 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 hourglasses 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 darkness unto conscience, which can see without light, and in the deepest obscurity give a clear draught of things which the cloud of dissimulation hath concealed from all eyes. There is a natural standing court within us, examining, acquitting, and condemning at the tribunal of ourselves, wherein iniquities have their natural thetas, and no nocent is absolved by the verdict of himself. And therefore although our transgressions shall be tried at the last bar, the process need not be long ; for the Judge of all knoweth all, and every man will nakedly know himself. And when so few are like to plead not guilty, the asssize must soon have an end.

XXIII. Comply with some humours, bear with others, but serve none. Civil complacency consists with decent honesty; flattery is a juggler, and no kin unto sincerity. But while thou maintainest the plain path, and scornest to flatter others, fall not into self-adulation, and become not thine own parasite. Be deaf unto thyself, and be not betrayed at home. Self-credulity, pride, and levity lead unto self-idolatry. There is no Damocles like unto self-opinion, nor any Siren to our own fawning conceptions. To magnify our minor things, or hug ourselves in our apparitions; to afford a credulous ear unto the clawing suggestions of fancy; to pass our days in painted mistakes of ourselves; and though we behold our own blood, to think ourselves the sons of Jupiter,* are blandishments of self-love worse than outward delusion. By this imposture wise men sometimes are mistaken in their elevation, and look above themselves. And fools, which are antipodes unto the wise, conceive themselves to be but their periœci, and in the same parallel with them.

XXIV. Be not a Hercules furens abroad, and a poltron within thyself. To chase our enemies

*As Alexander the Great did.

Z