_Sect._ 55.--Nor truly do I think the lives of these, or of any other, were ever correspondent, or in all points conformable, unto their doctrines. It is evident that Aristotle transgressed the rule of his own ethicks;[70] the stoicks, that condemn passion, and command a man to laugh in Phalaris’s[71] bull, could not endure without a groan a fit of the stone or colick. The scepticks, that affirmed they knew nothing,[72] even in that opinion confute themselves, and thought they knew more than all the world beside. Diogenes I hold to be the most vainglorious man of his time, and more ambitious in refusing all honours, than Alexander in rejecting none. Vice and the devil put a fallacy upon our reasons; and, provoking us too hastily to run from it, entangle and profound us deeper in it. The duke of Venice, that weds himself unto the sea, by a ring of gold,[73] I will not accuse of prodigality, because it is a solemnity of good use and consequence in the state: but the philosopher, that threw his money into the sea to avoid avarice, was a notorious prodigal.[74] There is no road or ready way to virtue; it is not an easy point of art to disentangle ourselves from this riddle or web of sin. To perfect virtue, as to religion, there is required a _panoplia_, or complete armour; that whilst we lie at close ward against one vice, we lie not open to the veney[75] of another. And indeed wiser discretions, that have the thread of reason to conduct them, offend without a pardon; whereas under heads may stumble without dishonour. There go so many circumstances to piece up one good action, that it is a lesson to be good, and we are forced to be virtuous by the book. Again, the practice of men holds not an equal pace, yea and often runs counter to their theory; we naturally know what is good, but naturally pursue what is evil: the rhetorick wherewith I persuade another cannot persuade myself. There is a depraved appetite in us, that will with patience hear the learned instructions of reason, but yet perform no further than agrees to its own irregular humour. In brief, we all are monsters; that is, a composition of man and beast: wherein we must endeavour to be as the poets fancy that wise man, Chiron; that is, to have the region of man above that of beast, and sense to sit but at the feet of reason. Lastly, I do desire with God that all, but yet affirm with men that few, shall know salvation,--that the bridge is narrow, the passage strait unto life: yet those who do confine the church of God either to particular nations, churches, or families, have made it far narrower than our Saviour ever meant it.