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C.D. Warner, et al., comp.  The Library of the World’s Best Literature.
An Anthology in Thirty Volumes.  1917.
From ‘Christian Morals’
By Sir Thomas Browne (1605–1682)
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 venomous natures something may be amiable: poisons afford anti-poisons: 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 tempers; and he flieth without wings, who thinks to find ophir or pure metal in any. For perfection is not, like light, centred 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.  1
  If generous honesty, valor, and plain dealing be the cognizance of thy family or characteristic of thy country, hold fast such inclinations sucked 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 neighbors, 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 thine own. Flame not, like the central fire which enlighteneth no eyes, which no man seeth, and most men think there is 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.  2
  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 slothful supinity and the tediousness of doing nothing. To strenuous minds there is an inquietude in overquietness and no laboriousness in labor; 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 penance, and worse than a race of some furlongs at the Olympics. 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 solicitous than anxiously solicitudinous. Think not there is a lion 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 slothfulness.  3
  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 negroes, who believe the resurrection, think that they shall rise white. Even in this life regeneration may imitate resurrection; our black and vicious tinctures may wear off, and goodness clothe us with candor. Good admonitions knock not always in vain. There will be signal examples of God’s mercy, and the angels must not want their charitable rejoices 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-reflections, and God’s mercies, make in some well-tempered 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: men are commonly as they were; or rather, as bad dispositions run into worser habits, the evening doth not crown, but sourly conclude, the day.  4
  If the Almighty will not spare us according to his merciful capitulation 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 stuffed 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 smoke, 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 at a very low rate, and a man may be cheaply vicious to the perdition of himself.  5
  Having been long tossed in the ocean of the world, he will by that time feel the in-draught of another, unto which this seems but preparatory and without it of no high value. He will experimentally find the emptiness of all things, and the nothing of what is past; and wisely grounding upon true Christian expectations, finding so much past, will wholly fix upon what is to come. He will long for perpetuity, and live as though he made haste to be happy. The last may prove the prime part of his life, and those his best days which he lived nearest heaven.  6
  Live happy in the Elysium of a virtuously composed mind, and let intellectual contents exceed the delights wherein mere pleasurists place their paradise. Bear not too slack reins upon pleasure, nor let complexion or contagion betray thee unto the exorbitancy of delight. Make pleasure thy recreation or intermissive relaxation, not thy Diana, life, and profession. Voluptuousness is as insatiable as covetousness. Tranquillity is better than jollity, and to appease pain than to invent pleasure. Our hard entrance into the world, our miserable going out of it, our sicknesses, disturbances, and sad rencounters in it, do clamorously tell us we came not into the world to run a race of delight, but to perform the sober acts and serious purposes of man; which to omit were foully to miscarry in the advantage of humanity, to play away an uniterable life, and to have lived in vain. Forget not the capital end, and frustrate not the opportunity of once living. Dream not of any kind of metempsychosis or transanimation, but into thine own body, and that after a long time; and then also unto wail or bliss, according to thy first and fundamental life. Upon a curricle in this world depends a long course of the next, and upon a narrow scene here an endless expansion hereafter. In vain some think to have an end of their beings with their lives. Things cannot get out of their natures, or be, or not be, in despite of their constitutions. Rational existences in heaven perish not at all, and but partially on earth; that which is thus once, will in some way be always; the first living human soul is still alive, and all Adam hath found no period.  7
  Since the stars of heaven do differ in glory; since it hath pleased the Almighty hand to honor the north pole with lights above the south; since there are some stars so bright that they can hardly be looked upon, some so dim that they can scarcely be seen, and vast numbers not to be seen at all even by artificial eyes; read thou the earth in heaven and things below from above. Look contentedly upon the scattered difference of things, and expect not equality in lustre, dignity, or perfection, in regions or persons below; where numerous numbers must be content to stand like lacteous or nebulous stars, little taken notice of, or dim in their generations. All which may be contentedly allowable in the affairs and ends of this world, and in suspension unto what will be in the order of things hereafter, and the new system of mankind which will be in the world to come; when the last may be the first, and the first the last; when Lazarus may sit above Cæsar, and the just, obscure on earth, shall shine like the sun in heaven; when personations shall cease, and histrionism of happiness be over; when reality shall rule, and all shall be as they shall be forever.  8

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