ii. 14;) and who for that reason shall judge the circumcision, and

receive the reward of "Well done," by him who is Judge of quick and dead.

XV. Democritus would say, that he had lived to an extraordinary age by keeping himself from luxury and excess. That a little estate went a great way with men that were neither covetous nor prodigal. That luxury furnished great tables with variety: and temperance furnished little ones. That riches do not consist in the possession, but right use of wealth. He was a man of great retirement, avoiding public honours and employments; bewailed by the people of Abdera as mad, whilst indeed he only smiled at the madness of the world.

XVI. Socrates, the most religious and learned philosopher of his time, and of whom it is reported Apollo gave this character, that he was the wisest man on earth,[20] was a man of a severe life, and instructed people gratis in just, grave, and virtuous manners; for which, being envied by Aristophanes, the vain, comical wit of that age, as one spoiling the trade of plays, and exercising the generality of the people with more noble and virtuous things,[21] was represented by him in a play, in which he rendered Socrates so ridiculous, that the vulgar would rather part with Socrates in earnest than Socrates in jest; which made way for their impeaching him as an enemy to their gods; for which they put him to death. But in a short space his eighty judges and the whole people so deeply resented the loss, that they slew many of his accusers: some hanged themselves; none would trade with them nor answer them a question. They erected several statues to his praise; they forbad his name to be mentioned, that they might forget their injustice: they called home his banished friends and scholars; and by the most wise and learned men of that age it is observed, that famous city Athens was punished with the most dreadful plagues that ever raged amongst them, and all Greece with it never prospered in any considerable undertaking, but from that time always decayed. Amongst many of his sober and religious maxims upon which he was accustomed to discourse with his disciples, these are some:

He taught everywhere that an upright man and a happy man are all one. They that do good are employed; they that spend their time in recreations are idle.[22] To do good is the best course of life; he only is idle who might be better employed. A horse is not known by his furniture, but qualities; so men are to be esteemed for virtue, not wealth. Being asked who lived without trouble, he answered, "Those who are conscious to themselves of no evil thing."[23] To one who demanded what was nobility, he answered, "A good temper and disposition of soul and body. They who know what they ought to do, and do it not, are not wise and temperate, but fools and stupid." To one that complained he had not been benefited by his travels, "Not without reason," says Socrates, "thou didst travel with thyself:" intimating, he knew not the eternal mind of God to direct and inform him. Being demanded what wisdom was, said, "A virtuous composure of the soul." And being asked who were wise, answered, "Those that sin not." Seeing a young man rich, but ignorant of heavenly things, and pursuing earthly pleasures; "Behold," says he, "a golden slave.[24] Soft ways of living beget neither a good constitution of body nor mind. Fine and rich clothes are only for comedians." Being demanded from what things men and women ought to refrain, he answered, "Pleasure." Being asked what continence and temperance were, said, "Government of corporeal desires and pleasures. The wicked live to eat, &c. but the good eat to live. Temperate persons become the most excellent: eat that which neither hurts the body nor mind, and which is easy to be gotten." One saying it was a great matter to abstain from what one desires; "But," says he, "it is better not to desire at all." This is deep religion, even very hard to professed Christians. "It is the property of God to need nothing;[25] and they that need and are contented with least come nearest to God. The only and best way to worship God is to mind and obey whatsoever he commands. That the souls of men and women partake of the divine nature: that God is seen of the virtuous mind: that by waiting upon him they are united unto him in an accessible place of purity and happiness; which God he asserted always to be near him."

[20] Plat. Apolog. Diog. Laert. Helvic.; Cic. Tusc. Quest. 1; Xenoph. Brut. Cic. Orat. Liban.

[21] Apol. Varro. Hist. Schol. Artist.

[22] Clem. Alex. Strom. ii. 417; Xen. Mem. iii. pp. 720, 778, 779, 780. Stob. Ech. Strom. i. 11.

[23] Stob. iv. 6; Ibid. ii. 18; Xenoph. Mem. 3; Seneca Epist. i. 104; Stob. 28; Ibid. 32; Xen. Mem. 1; Ælian. 9; Stob. 37.

[24] Stob. 37; Ibid. 87; Xen. Mem. 34; Ælian. Ver. Hist. 9.

[25] Stob. 37; Xen. Mem. iv. 802.; Plat. Phæd.

Many more are the excellent sayings of this great man, who was not less famous for his sayings than his example, with the greatest nations; yet died he a sacrifice to the sottish fury of the vain world. The history of his life reports that his father was told[26] he should have the guide of his life within him, which should be more to him than five hundred masters; which proved true. Instructing his scholars herein, charging them not to neglect these divine affairs which chiefly concern man, to mind or inquire after such things as are without in the visible world. He taught the use of outward things[27] only as they were necessary to life and commerce; forbidding superfluities and curiosities. He was martyred for his doctrine, after having lived seventy years, the most admired, followed, and visited of all men in his time by kings and commonwealths; and than whom antiquity mentions none with more reverence and honour. Well were it for poor England if her conceited Christians were true Socrateses; whose strict, just, and self-denying life doth not bespeak him more famous than it will Christians infamous at the revelation of the righteous judgment, where heathens' virtue shall aggravate Christians' intemperance; and their humility, the others' excessive pride: and justly too, since a greater than Socrates is come, whose name they profess, but they will not obey his law.

[26] Xen. Mem. i. p. 710.

[27] Xen. Mem. 4.; Plat. de Legib.

XVII. Plato, that famous philosopher and scholar to Socrates,[28] was so grave and devoted to divine things, nay, so discreetly politic, that in his commonwealth he would not so much as harbour poetical fancies, much less upon stages, as being too effeminate, and apt to withdraw the minds of youth from more noble, more manly, as well as more heavenly exercises. Plato seeing a young man play at dice, reproved him sharply; the other answered, "What, for so small a matter?" "Custom," saith Plato, "is no small thing:[29] let idle hours be spent more usefully. Let youth," said he, "take delight in good things; for pleasures are the baits of evil. Observe, the momentary sweetness of a delicious life is followed with eternal sorrow; the short pain of the contrary, with eternal pleasure." Being commanded to put on a purple garment by the king of Sicily, he refused, saying he was a man, and scorned such effeminacies. Inviting Timothy, the Athenian general to supper, he treated him with herbs, water, and such spare diet as he was accustomed to eat. Timothy's friends next day, laughing, asked how he was entertained, he answered,[30] "Never better in life; for he slept all night after his supper:" thereby commending his temperance. He addicted himself to religious contemplations: and is said to have lived a virtuous and single life, always eyeing and obeying the mind, which he sometimes called, "God, the Father of all things;" affirming, "Who lived so should become like him, and so be related to, and joined with the Divinity itself." This same Plato, upon his dying bed, sent for his friends about him, and told them the whole world was out of the way, in that they understood not, nor regarded the mind, assuring them, those men died most comfortably that lived most conformably to right reason, and sought and adored the First Cause, meaning God.

[28] Plato de Rep.

[29] Diog. Laert. in vit.

[30] Xen. Crat. Stob. Ælian.

XVIII. Antisthenes, an Athenian philosopher,[31] had taught in the study of eloquence several years; but upon his hearing Socrates treat of the seriousness of religion, of the divine life, eternal rewards, &c. bid all his scholars seek them a new master, for he had found one for himself: wherefore selling his estate, he distributed it to the poor, and betook himself wholly to the consideration of heavenly things; going cheerfully six miles every day to hear Socrates.--But where are the like preachers and converts amongst the people called Christians? Observe the daily pains of Socrates; surely he did not study a week to read a written sermon; we are assured of the contrary; for it was frequent with him to preach to the people at any time of the day, in the very streets, as occasion served, and his good genius moved him. Neither was he a hireling, or covetous, for he did it gratis: surely then he had not fat benefices, tithes, glebes, &c. And let the self-denial and diligence of Antisthenes be considered, who of a philosopher and master became a scholar, and that a daily one; surely, it was then matter of reproach, as it is now; showing thereby both want of knowledge, though called a philosopher, and his great desire to obtain it of one that could teach him. None of these used to go to plays, balls, treats, &c. They found more serious employments for their minds, and were examples of temperance to the world.--I will repeat some of his grave sentences, as reported by Laertius, and others; namely, "That those are only noble, who are virtuous.[32] That virtue was self-sufficient to happiness: that it consisteth in actions, not requiring many words, nor much learning, and is self-sufficient to wisdom: for that all other things have reference thereunto. That men should not govern by force, nor by laws, unless good, but by justice."[33] To a friend, complaining he had lost his notes, "Thou shouldst have written them upon thy mind," saith he, "and not in a book. Those who would never die, must live justly and piously."--Being asked what learning was best, "That," saith he, "which unlearneth evil."[34] To one that praised a life full of pleasures and delicacies:[35] "Let the sons of my enemies," saith he, "live delicately:" counting it the greatest misery. "We ought," saith he, "to aim at such pleasures as follow honest labour; and not those which go before it."[36] When at any time he saw a woman richly dressed, he would, in a way of reproach, bid her husband bring out his horse and arms: meaning, if he were prepared to justify the injuries such wantonness used to produce, he might the better allow those dangerous freedoms: "Otherwise," saith he, "pluck off her rich and gaudy attire." He is said to exclaim bitterly against pleasures; often saying, "I had rather be mad than addicted to pleasure, and spend my days in decking and feeding my carcase. Those," says he, "who have once learned the way to temperance and virtue, let them not offer to entangle themselves again with fruitless stories and vain learning, nor be addicted to corporeal delicacies, which dull the mind, and will divert and hinder them from the pursuit of those more noble and heavenly virtues." Upon the death of his beloved master, Socrates,[37] he instituted a sect called Cynics, out of whom came the great sect of Stoics; both which had these common principles, which they daily, with great and unwearied diligence, did maintain and instruct people in the knowledge of, viz., "No man is wise and happy but the good and virtuous man.[38] That not much learning nor study of many things was necessary. That a wise man is never drunk nor mad: that he never sinneth; that a wise man is void of passion: that he is sincere, religious, grave: that he only is divine. That such only are priests and prophets that have God in themselves. And that his law is imprinted in their minds, and the minds of all men:[39] that such an one only can pray who is innocent, meek, temperate, ingenuous, noble, a good magistrate, father, son, master, servant, and worthy of praise." On the contrary, "that wicked men can be none of these: that the same belongs to men and women."

[31] Laert. vit. Socr. Ælian.

[32] Laert.

[33] Stob.

[34] Stob. 177.

[35] Diog. Laert.

[36] Agel. lib. c. 5.

[37] Laert. vit. Mem.

[38] Laert. Plut. de Rep. Stoi. Cic. de aut. Deo, lib. ii.

[39] Lactant. de Ira Dei, cap. 10.

Their diet was slender, their food only what would satisfy nature.[40] Their garments exceeding mean. Their habitations solitary and homely. They affirmed, those who lived with fewest things and were contented, most nearly approached God, who wants nothing. They voluntarily despised riches, glory, and nobility, as foolish shows and vain fictions, that had no true and solid worth or happiness in them. They made all things to be good and evil, and flatly denied the idle stories of fortune and chance.

[40] Plat. Pl. Ph. 16. Cic. Tul. Quest. 4. Diog. Laert. vit. Mem. Stob.

Certainly these were they who, having no external law, became a law unto themselves, and did not abuse the knowledge they had of the invisible God, but to their capacities instructed men in the knowledge of that righteous, serious, solid, and heavenly principle which leads to true and everlasting happiness all those that embrace it.

XIX. Xenocrates refused Alexander's present,[41] yet treated his ambassadors after his temperate and spare manner, saying, "You see I have no need of your master's bounty, that am so well pleased with this." He would say, "that one ought not to carry one's eyes or one's hands into another man's house:" that is, to be a busy-body. That one ought to be most circumspect of one's actions before children, lest by example one's faults should outlive one's self. He said pride was the greatest obstruction to true knowledge. His chastity and integrity were remarkable and reverenced in Athens: Phryne, the famous Athenian courtezan, could not place a temptation upon him, nor Philip, king of Macedon, a bribe, though the rest sent in the embassy were corrupted. And being once brought for a witness, the judges rose up, and cried out, "Tender no oath to Xenocrates, for he will speak the truth." A respect they did not allow to one another. Holding his peace at some detracting discourse, they asked him why he spoke not: "Because," saith he, "I have sometimes repented of speaking, but never of holding my peace."

[41] Laert. Val. Max. 4, 3, 2, 16. Cic. Pro. Fal. Val. Max. 7, 2.

XX. Bion would say, that great men walk in slippery places: that it is a great mischief not to bear affliction; that ungodliness is an enemy to assurance. He said to a covetous man, that he did not possess his wealth, but his wealth possessed him; abstaining from using it, as if it were another man's. In fine, that men ought to pursue a course of virtue, without regard to the praise or reproach of men.

XXI. Demonax seeing the great care that men had of their bodies, more than of their minds; "They deck the house," saith he, "but slight the master." He would say, that many are inquisitive after the make of the world, but are little concerned about their own, which were a science much more worthy of their pains. To a city that would establish the gladiators, or prize-fighters, he said, that they ought first to overthrow the altar of mercy; intimating the cruelty of such practices. One asking him why he turned philosopher; "Because," saith he, "I am a man." He would say of the priests of Greece, if they could better instruct the people, they could not give them too much; but if not, the people could not give them too little. He lamented the unprofitableness of good laws, by being in bad men's hands.

XXII. Diogenes was angry with critics that were nice of words and not of their own actions; with musicians, that tune their instruments but could not govern their passions; with astrologers, that have their eyes in the sky, and look not at their own goings; with orators, that study to speak well but not to do well; with covetous men, that take care to get but never use their estates; with those philosophers that despise greatness, and yet court great men; and with those that sacrifice for health, and yet surfeit themselves with eating their sacrifices. One time, discoursing of the nature, pleasure, and reward of virtue, and the people not regarding what he said, he fell a singing, at which every one pressed to hear; whereupon he cried out, in abhorrence of their stupidity, "O God, how much more is the world in love with folly than with wisdom!" Seeing a man sprinkling himself with water after having done some ill thing, "Unhappy man," saith he, "dost thou not know that the errors of life are not to be washed away with water?" To one who said, "Life is an ill thing;" he answered, "Life is not an ill thing, but an ill life is an ill thing." He was very temperate, for his bed and his table he found everywhere. One seeing him wash herbs, said, "If thou hadst followed Dionysius, king of Sicily, thou wouldst not have needed to have washed herbs;" he answered, "If thou hadst washed herbs, thou needest not to have followed Dionysius." He lighted a candle at noon, saying, "I look for a man;" implying that the world was darkened by vice, and men effeminated. To a luxurious person, that had wasted his means, supping upon olives; "If," saith he, "thou hadst used to dine so, thou wouldst not have needed to sup so." To a young man, dressing himself neatly; "If this," saith he, "be for the sake of men, thou art unhappy; if for women, thou art unjust." Another time, seeing an effeminate young man; "Art thou not ashamed," saith he, "to use thyself worse than nature hath made thee? She hath made thee a man, but thou wilt force thyself to be a woman." To one that courted a bad woman; "O wretch!" said he, "what meanest thou to ask for that which is better lost than found?" To one that smelled of sweet unguents, "Have a care," saith he, "that this perfume make not thy life stink." He compared covetous men to such as have the dropsy; those are full of money, yet desire more; these of water, yet thirst for more. Being asked what beasts were the worst; "In the field," saith he, "bears and lions; in the city, usurers and flatterers." At a feast, one giving him a great cup of wine, he threw it away: for which being blamed, "If I had drunk it," saith he, "not only the wine would have been lost, but I also." One asking him how he might order himself best, he said, "By reproving those things in thyself which thou blamest in others." Another demanding what was the hardest, he answered, "To know ourselves; to whom we are partial." An astrologer discoursing to the people of the wandering stars; "No," saith he, "it is not the stars, but these," pointing to the people that heard him. Being asked what men are most noble; "They," saith he, "who contemn wealth, honour, and pleasure, and endure the contraries, to wit, poverty, scorn, pain, and death." To a wicked man, reproaching him for his poverty; "I never knew," saith he, "a man punished for his poverty, but many for their wickedness." To one bewailing himself that he should not die in his own country; "Be of comfort," saith he, "for the way to heaven is alike in every place." One day he went backwards; whereat the people laughing, "Are you not ashamed," saith he, "to do that all your lifetime, which you deride in me?"

XXIII. Crates, a Theban, famous for his self-denial and virtue, descended from the house of Alexander, of great estate, at least two hundred talents, which having mostly distributed amongst the poor citizens, he became a constant professor of the Cynic philosophy. He exceedingly inveighed against common women. Seeing at Delphos a golden image, that Phryne, the courtezan, had set up by the gains of her trade, he cried out, "This is a trophy of the Greeks' intemperance." Seeing a young man highly fed and fat: "Unhappy youth," said he, "do not fortify thy prison." To another, followed by a great many parasites; "Young man," saith he, "I am sorry to see thee so much alone." Walking one day upon the Exchange, where he beheld people mighty busy after their divers callings; "These people," saith he, "think themselves happy; but I am happy that have nothing to do with them; for I place my happiness in poverty, not in riches. Oh! men do not know how much a wallet, a measure of lupins, with security, is worth." Of his wife, Hipparchia, a woman of wealth and extraction, but nobler for her love to true philosophy, and how they came together, there will be occasion to make mention in its place.

XXIV. Aristotle, a scholar to Plato,[42] and the oracle of philosophy to these very times, though not so divinely contemplative as his master, nevertheless follows him in this, "That luxury should by good discipline be exiled human societies."[43] Aristotle seeing a youth finely dressed, said, "Art thou not ashamed, when nature hath made thee a man, to make thyself a woman?"[44] And to another, gazing on his fine cloak; "Why dost thou boast thyself of a sheep's fleece?" He said it was the duty of a good man to live so under laws as he should do if there were none.

[42] Stob. Strom. 45.

[43] Stob. 161.

[44] Ibid. 46.

XXV. Mandanis, a great and famous philosopher of the Gymnosophists, whom Alexander the Great required to come to the feast of Jupiter's son, (meaning himself,) declaring, that if he came he should be rewarded, if not, he should be put to death; the philosopher contemned his message as vain and sordid: he first told them, that he denied him to be Jupiter's son; a mere fiction. Next, that as for his gifts, he esteemed them nothing worth; his own country could furnish him with necessaries; beyond which he coveted nothing. And lastly, as for the death he threatened, he did not fear it; but of the two, he wished it rather, "In that," saith he, "I am sure it is a change to a more blessed and happy state."

XXVI. Zeno, the great Stoic,[45] and author of that philosophy, had many things admirable in him; who not only said, but practised. He was a man of that integrity, and so reverenced for it by the Athenians, that they deposited the keys of the city in his hands, as the only person fit to be entrusted with their liberties; yet by birth a stranger, being of Citium in Cyprus. Antigonus, king of Macedonia, had a great respect for him, and desired his company, as the following letter expresseth:

"King Antigonus to Zeno the philosopher, health: I think that I exceed thee in fortune and glory; but in learning and discipline, and that perfect felicity which thou hast attained, I am exceeded by thee; wherefore I thought it expedient to write to thee, that thou wilt come to me, assuring myself thou wilt not deny it. Use all means therefore to come to us, and know, thou art not to instruct me only, but all the Macedonians; for he who teacheth the king of Macedonia, and guideth him to virtue, it is evident that he doth likewise instruct all his subjects in virtue; for such as is the prince, such for the most part are those who live under his government."

[45] Stob. Laert.

Zeno answered thus: "To king Antigonus, Zeno wisheth health: I much esteem thy earnest desire of learning, in that thou aimest at philosophy; not popular, which perverteth manners, but that true discipline which conferreth profit; avoiding that generally commended pleasure, which effeminates the souls of men. It is manifest that thou art inclined to generous things, not only by nature but by choice; with indifferent exercise and assistance, thou mayest easily attain to virtue. But I am very infirm of body, being fourscore years of age, and so not well able to come; yet I will send thee some of my chief disciples, who in those things concerning the soul, are nothing inferior to me; and whose instructions, if thou wilt follow them, will conduct thee to perfect blessedness."

Thus Zeno refused Antigonus, but sent Persæus, his countryman, and Philonides, a Theban. He would say, that nothing was more unseemly than pride, especially in youth, which was a time of learning. He therefore recommended to young men modesty in three things; in their walking, in their behaviour, and in their apparel: often repeating those verses of Euripides, in honour of Capaneus:

"He was not puff'd up with his store, Nor thought himself above the poor."

Seeing a man very finely dressed, stepping lightly over a kennel: "That man," saith he, "doth not care for the dirt, because he could not see his face in it." He also taught, that people should not affect delicacy of diet, no, not in their sickness. To one that smelt with unguents; "Who is it," saith he, "that smells so effeminately?" Seeing a friend of his taken too much up with the business of his land; "Unless thou lose thy land," saith he, "thy land will lose thee." Being demanded, whether a man that doth wrong may conceal it from God: "No," saith he, "nor yet he who thinks it;" which testifies to the omnipresence of God. Being asked, who was his best friend, he answered: "My other self;" intimating the divine part that was in him. He would say, the end of man was not to live, eat, and drink; but to use his life so as to obtain a happy life hereafter. He was so humble that he conversed with mean and ragged persons: whence Timon thus:

"And for companions, gets of servants store, Of all men the most empty and most poor."

He was patient, and frugal in his household expenses; Laertius saith, he had but one servant; Seneca avers he had none. He was mean in his clothes: in his diet, by Philemon thus described:

"He water drinks, then broth and herbs doth eat; Teaching his scholars, almost without meat."

His chastity was so eminent, that it became a proverb; "As chaste as Zeno." When the news of his death came to Antigonus, he broke forth into these words, "What an object have I lost!" And being asked, why he admired him so much? "Because," saith he, "though I bestowed many great things upon him, he was never therewith exalted nor dejected." The Athenians, after his death, by a public decree, erected a statue to his memorial; it runs thus: "Whereas Zeno, the son of Mnaseas, a Cittian, has professed philosophy about fifty-eight years in this city, and in all things performed the office of a good man, encouraging those young men who applied themselves to him, to the love of virtue and temperance, leading himself a life suitable to the doctrine which he professed; a pattern to the best to imitate: the people have thought fit to do honour to Zeno, and to crown him with a crown of gold, according to law, in regard of his virtue and temperance, and to build a tomb for him, publicly, in the Ceramick, &c." These two were his epitaphs, one by Antipater:

"Here Zeno lies, who tall Olympus scal'd; Not heaping Pelion on Ossa's head; Nor by Herculean labours so prevailed; But found out virtue's paths, which thither led."

The other by Xenodotus, the Stoic, thus:

"Zeno, thy years to hoary age were spent, Not with vain riches, but with self-content."

XXVII. Seneca, a great and excellent philosopher, who with Epictetus shall conclude the testimonies of the men of their character, hath so much to our purpose that his works are but a kind of continued evidence for us: he saith, "Nature was not so much an enemy, as to give an easy passage of life to all other creatures, and that man alone should not live without so many arts; she hath commanded us none of these things. We have made all things difficult to us, by disdaining things that are easy: houses, clothes, meats, and nourishment of bodies, and those things which are now the care of life, were easy to come by, freely gotten, and prepared with a light labour: for the measure of these things was necessity, not voluptuousness: but we have made them pernicious and admirable: they must be sought with art and skill. Nature sufficeth to that which she requireth.

"Appetite hath revolted from nature, which continually inciteth itself, and increaseth with the ages, helping vice by wit. First it began to desire superfluous, then contrary things: last of all, it sold the mind to the body, and commanded it to serve the lusts thereof. All these arts, wherewith the city is continually set at work, and maketh such a stir, do center in the affairs of the body, to which all things were once performed as to a servant, but now are provided as for a lord: hence the shops of engravers, perfumers, &c. Hence, of those that teach effeminate motions of the body, and vain and wanton songs: for natural behaviour is despised, which completed desires with necessary help; now it is clownishness and ill-breeding to be contented with as much as is requisite. What shall I speak of rich marbles curiously wrought, wherewith temples and houses do shine? What of stately galleries and rich furniture? these are but the devices of most vile slaves; the inventions of men, not of wise men: for wisdom sits deeper; it is the mistress of the mind. Wilt thou know what things she hath found out, what she hath made? Not unseemly motions of the body, nor variable singing by trumpet or flute; nor yet weapons of wars, or fortifications: she endeavoureth profitable things; she favours peace, and calls all mankind to agreement: she leadeth to a blessed estate; she openeth the way to it, and shows what is evil from what is good, and chaseth vanity out of the mind. She giveth solid greatness, but debaseth that which is puffed up, and would be seen of men: she bringeth forth the image of God to be seen in the souls of men: and so from corporeal, she translateth into incorporeal things." Thus in the 90th epistle to Luculius. To Gallio, he writeth thus: "All men, brother Gallio, are desirous to live happy, yet blind to the means of that blessedness. As long as we wander hither and thither, and follow not our guide, but the dissonant clamour of those that call on us to undertake different ways, our short life is wearied and worn away amongst errors, although we labour to get us a good mind: there is nothing therefore to be more avoided, than following the multitude without examination, and believing anything without judging. Let us inquire, what is best done, not what is more usually done; and what planted us in the possession of eternal felicity; not what is ordinarily allowed of by the multitude, which is the worst interpreter of truth. I call the multitude, as well those that are clothed in white, as those in other colours: for I examine not the colours of the garments, wherewith their bodies are clothed: I trust not mine eyes to inform me what a man is; I have a better and truer light, whereby I can distinguish truth from falsehood. Let the soul find out the good of the soul; if once she may have leisure to withdraw into herself, Oh! how will she confess, I wish all I have done were undone; and all I have said, when I recollect it, I am ashamed of it, when I now hear the like in others. These things below, whereat we gaze, and whereat we stay, and which one man with admiration shows unto another, do outwardly shine, but are inwardly empty. Let us seek out somewhat that is good, not in appearance, but solid, united, and best, in that which least appears: let us discover this. Neither is it far from us: we shall find it if we seek it. For it is wisdom not to wander from that immortal nature, but to form ourselves according to his law and example. Blessed is the man who judgeth rightly: blessed is he who is contented with his present condition: and blessed is he who giveth ear to that immortal principle, in the government of his life." A whole volume of these excellent things hath he written. No wonder a man of his doctrine and life escaped not the cruelty of brutish Nero, under whom he suffered death; as also did the apostle Paul, with whom, it is said Seneca had conversed. When Nero's messenger brought him the news, that he was to die; with a composed and undaunted countenance he received the errand, and presently called for pen, ink, and paper, to write his last will and testament; which the captain refusing, he turned towards his friends, and took his leave thus: "Since, my loving friends, I cannot bequeath you any other thing in acknowledgment of what I owe you, I leave you at least the richest and best portion I have, that is the image of my manners and life, which doing, you will obtain true happiness." His friends showing great trouble for the loss of him; "Where," saith he, "are those memorable precepts of philosophy? And what is become of those provisions, which for so many years together we have laid up against the brunts and afflictions of Providence? Was Nero's cruelty unknown to us? What could we expect better at his hands, that killed his brother and murdered his mother, but that he would put also his tutor and governor to death?" Then turning to his wife Pompeia Paulina, a Roman lady, young and noble, besought her for the love she bore him and his philosophy, to suffer patiently his affliction: "For," saith he, "my hour is come wherein I must show, not only by discourse but by death, the fruit I have reaped by my meditations; I embrace it without grief, wherefore do not dishonour it with thy tears. Assuage thy sorrow, and comfort thyself in the knowledge thou hast had of me, and of my actions; and lead the rest of thy life with that honest industry thou hast addicted thyself unto." And dedicating his life to God, he expired.

XXVIII. Epictetus, contemporary with Seneca, and an excellent man, thought no man worthy of the profession of philosophy, that was not purified from the errors of his nature. His morals were very excellent, which he comprised under these two words, _sustaining_, and _abstaining_; or _bearing_, and _forbearing_; to avoid evil, and patiently to suffer afflictions, which do certainly comprise the christian doctrine and life, and is the perfection of the best philosophy that was at any time taught by Egyptians, Greeks, or Romans, when it signified virtue, self-denial, and a life of religious solitude and contemplation.

How little the Christians of the times are true philosophers, and how much more these philosophers were Christians, than they, let the righteous principle in every conscience judge. But is it not then intolerable, that they should be esteemed Christians, who are yet to learn to be good Heathens? That prate of grace and nature, and know neither? Who will presume to determine what is become of Heathens, and know not where they are themselves, nor mind what may become of them? That can run readily over a tedious list of famous personages, and calumniate such as will not, with them, celebrate their memories with extravagant and superfluous praises, whilst they make it laudable to act the contrary: and none so ready a way to become vile, as not to be vicious? A strange paradox, but too true; so blind, so stupified, so besotted, are the foolish sensualists of the world, under their great pretences to religion, faith, and worship. Ah! did they but know the peace, the joy, the unspeakable ravishments of soul, that inseparably attend the innocent, harmless, still, and retired life of Jesus? Did they but weigh within themselves, the authors of their vain delights and pastimes, the nature and disposition they are so grateful to, the dangerous consequence of exercising the mind and its affections below, and arresting and taking them up from their due attendance and obedience to the most holy voice crying in their consciences, "Repent, return, all is vanity, and vexation of spirit:" were but these things reflected upon; were the incessant wooings of Jesus, and his importunate knocks and entreaties, by his light and grace, at the door of their hearts, but kindly answered, and He admitted to take up his abode there: and lastly, were such resolved to give up to the instructions and holy guidance of his eternal Spirit, in all the humble, heavenly, and righteous conversation it requires, and of which He is become our Captain and example; then, O then, both root and branch of vanity, the nature that invented, and that which delights herself therein, with all the follies themselves, would be consumed and vanish. But they, alas! cheat themselves by misconstrued Scriptures, and daub with the untempered mortar of misapplied promises. They will be saints whilst they are sinners; and in Christ, whilst in the spirit of the world, walking after the flesh, and not after the Spirit, by which the true children of God are led. My friends, mind the just witness and holy principle in yourselves, that you may experimentally know more of the Divine life, in which, and not in a multitude of vain repetitions, true and solid felicity eternally consists.

IV. _Nor is this reputation, wisdom, and virtue, only to be attributed to men: there were women also in the Greek and Roman ages, that honoured their sex, by great examples of meekness, prudence, and chastity; and which I do the rather mention, that the honour, story yields to their virtuous conduct, may raise an allowable emulation in those of their own sex, at least, to equal the noble character given them by antiquity, viz._

1. Penelope.--2. Hipparchia.--3. Cornelia.--4. Pompeia Plautina.--5. Plotina.--6. A reproof to voluptuous women of the times.

I. Penelope, wife to Ulysses, a woman eminent for her beauty and quality, but more for her singular chastity. Her husband was absent from her twenty years, partly in the service of his country, and partly in exile; and being believed to be dead, she was earnestly sought by divers lovers, and pressed by her parents to change her condition; but all the importunities of the one, or persuasions of the other, not prevailing, her lovers seemed to use a kind of violence, that where they could not entice, they would compel: to which she yielded, upon this condition, that they would not press her to marry, till she had ended the work she had in hand: which they granting, "she undid by night what she wrought by day;" and with that honest device she delayed their desire, till her husband returned, whom she received, though in beggar's clothes, with a heart full of love and truth. A constancy that reproaches too many of the women of the times. Her work shows the industry and employment, even of the women of great quality in those times; whilst those of the present age despise such honest labour as mean and mechanical.

II. Hipparchia, a fair Macedonian virgin, noble of blood, as they term it, but more truly noble of mind, I cannot omit to mention: who entertained so earnest an affection for Crates, the Cynical philosopher, as well for his severe life as excellent discourse, that by no means could her relations, nor suitors, by all their wealth, nobility, and beauty, dissuade her from being his companion. Upon which strange resolution, they all betook themselves to Crates, beseeching him to show himself a true philosopher, in persuading her to desist: which he strongly endeavoured by many arguments; but not prevailing, went his way, and brought all the little furniture of his house, and showed her: "This," saith he, "is thy husband; that, the furniture of thy house: consider on it, for thou canst not be mine, unless thou followest the same course of life:" for being rich above twenty talents, which is more than £50,000, he neglected all to follow a retired life: all which had so contrary an effect, that she immediately went to him, before them all, and said, "I seek not the pomp and effeminacy of this world, but knowledge and virtue, Crates; and choose a life of temperance, before a life of delicacies; for true satisfaction, thou knowest, is in the mind; and that pleasure is only worth seeking, that lasts for ever." Thus was it she became the constant companion both of his love and life, his friendship and his virtues; travelling with him from place to place, and performing the public exercises of instruction with Crates, wherever they came. She was a most violent enemy to all impiety, but especially to wanton men and women, and those whose garb and conversation showed them devoted to vain pleasures and pastimes; effeminacy rendering the like persons not only unprofitable, but pernicious to the whole world. Which she as well made good by the example of her exceeding industry, temperance, and severity, as those are wont to do by their intemperance and folly: for ruin of health, estates, virtue, and loss of eternal happiness, have ever attended, and ever will attend, such earthly minds.

III. Cornelia, also a noble Roman matron, and sister to Scipio, was esteemed the most famous and honourable personage of her time, not more for the greatness of her birth, than her exceeding temperance. And history particularly mentions this, as one great instance of her virtue, for which she was so much admired, to wit, that she never was accustomed to wear rich apparel, but such apparel as was very plain and grave; rather making her children, whom her instructions and example had made virtuous, her greatest ornament: a good pattern for the vain and wanton dames of the age.

IV. Pompeia Plautina, wife to Julianus the emperor, commended for her compassion to the poor, used the power her virtue had given her with her husband, to put him upon all the just and tender things that became his charge, and to dissuade him from whatsoever seemed harsh to the people: particularly she diverted him from a great tax his flatterers advised him to lay upon the people.

V. Plotina, the wife of Trajan, "a woman," saith a certain author, "adorned with piety, chastity, and all the virtues that a woman is capable of." There are two instances; one of her piety, the other of her chastity; the first is this: when her husband was proclaimed emperor, she mounted the capitol after the choice, where, in a religious manner, she said, "Oh, that I may live under all this honour, with the same virtue and content, that I enjoyed before I had it." The second is this: her husband being once exiled, she caused her hair to be cut short, as the men wore it, that with less notice and danger she might be the companion of his banishment.

VI. Thus may the voluptuous women of the times read their reproof in the character of a brave Heathen, and learn, that solid happiness consists in a neglect of wealth and greatness, and a contempt of all corporeal pleasures, as more befitting beasts than immortal spirits: and which are loved by none but such, as not knowing the excellency of heavenly things, are both inventing and delighting, like brutes, in that which perisheth: giving the preference to poor mortality, and spending their lives to gratify the lusts of a little dirty flesh and blood, that shall never enter into the kingdom of heaven; by all which their minds become darkened, and so insensible of more celestial glories, that they do not only refuse to inquire after them, but infamously scoff and despise those that do, as a foolish and mad people: to that strange degree of darkness and impudence this age has got. But if the exceeding temperance, chastity, virtue, industry, and contentedness of very Heathens, with the plain and necessary enjoyments God has been pleased to vouchsafe to the sons and daughters of men, as sufficient to their wants and conveniency, that they may be the more at leisure to answer the great end of their being born, will not suffice, but that they will exceed the bounds, precepts, and examples, both of Heathens and Christians; anguish and tribulation will overtake them, when they shall have an eternity to think upon, with gnashing teeth, what to all eternity they can never remedy; these dismal wages are decreed for them, who so far affront God, heaven, and eternal felicity, as to neglect their salvation from sin here and wrath to come, for the enjoyment of a few fading pleasures. For such to think, notwithstanding their lives of sense and pleasure, wherein their minds become slaves to their bodies, that they shall be everlastingly happy, is an addition to their evils: since it is a great abuse to the holy God, that men and women should believe Him an eternal companion for their carnal and sensual minds: for "As the tree falls, so it lies; and as death leaves men, judgment finds them;" and there is no repentance in the grave. Therefore, I beseech you, to whom this comes, to retire: withdraw a while: let not the body see all, taste all, enjoy all; but let the soul see too, taste and enjoy those heavenly comforts and refreshments proper to that eternal world, of which she is an inhabitant, and where she must ever abide in a state of peace or plagues, when this visible one shall be dissolved.