XXVI. Though a contented mind enlargeth the dimension of little things, and unto some 'tis wealth enough not to be poor, and others are well content, if they be but rich enough to be honest, and to give every man his due; yet fall not into that obsolete affectation of bravery to throw away thy money, and to reject all honours or honourable stations in this courtly and splendid world. Old generosity is superannuated, and such contempt of the world out of date. No man is now like to refuse the favour of great ones, or be content to say unto princes, stand out of my sun. And if any there be of such antiquated resolutions, they are not like to be tempted out of them by great ones; and 'tis fair if they escape the name of hypochondriacks from the genius of latter times, unto whom contempt of the world is the most contemptible 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 looked 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.

XXVII. If thy vessel be but small in the ocean of this world, if meanness of possessions be thy allotment upon earth, forgot 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 intrinsecal 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 gulph 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.

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 excellency, 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 venemous natures something may be amiable : poisons afford antipoisons; 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 markt 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 tempers, and he flieth without wings, who thinks to find ophir or pure metal in any. For perfection is not, like light, centered 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 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.

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 swelled that he had much ado to effect his design. Hereby any one but a resolved stoick might have taken a fair hint of consideration, and that some merciful 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.

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 deflexions; and swim in the waters