Euphuia, or The acts, and characters of a good nature. Written by Tho. Tanner G.J.E.
         Tanner, Thomas, 1630-1682.
      
       
         
           1665
        
      
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             Euphuia, or The acts, and characters of a good nature. Written by Tho. Tanner G.J.E.
             Tanner, Thomas, 1630-1682.
          
           [6], 111, [1] p.
           
             printed for John Crook, at the sign of the Ship in St. Pauls Church-yard,
             London :
             1665.
          
           
             Reproduction of the original in the Bodleian Library.
          
        
      
    
     
       
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         eng
      
       
         
           Conduct of life -- Early works to 1800.
           Human behavior -- Miscellanea -- Early works to 1800.
        
      
    
     
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           EUPHUIA
           ,
           OR
           THE
           ACTS
           ,
           AND
           CHARACTERS
           OF
           A
           GOOD
           NATURE
           .
        
         
           Written
           By
           
             THO.
             TANNER
          
           G.J.E.
           
        
         
           Nemo
           repenté
           fit
           turpissimus
           .
        
         
           LONDON
           ,
           Printed
           for
           
             John
             Crook
          
           ,
           at
           the
           Sign
           of
           the
           Ship
           in
           St.
           Pauls
           Church-yard
           ,
           1665.
           
        
      
       
         
         
         
           Reader
           .
        
         
           HAving
           well
           considered
           of
           my
           Friends
           ,
           and
           acquaintance
           ;
           I
           find
           that
           this
           piece
           (
           such
           as
           it
           is
           )
           being
           writ
           by
           no
           one
           patern
           ,
           can
           deserve
           no
           other
           Patron
           ,
           then
           its
           own
           subject
           ;
           the
           common
           Good
           Nature
           .
           Neither
           was
           it
           without
           some
           reluctancy
           ,
           e're
           I
           could
           be
           brought
           to
           acknowledge
           it
           my self
           ;
           being
           vanquished
           (
           at
           last
           )
           in
           this
           :
           That
           it
           was
           the
           more
           shame
           (
           of
           the
           two
           )
           to
           seem
           to
           disown
           it
           .
           As
           if
           I
           might
           not
           appear
           in
           publick
           as
           confidently
           as
           another
           ?
           Or
           were
           afraid
           to
           justifie
           the
           contents
           of
           it
           :
           since
           to
           write
           for
           simple
           vertue
           (
           not
           pretending
           much
           to
           wit
           ,
           or
           Learning
           )
           is
           but
           mean
           ,
           and
           out
           of
           fashion
           ?
           Or
           ,
           in
           fine
           ,
           as
           if
           I
           would
           have
           it
           thought
           ;
           That
           it
           is
           not
           worthy
           of
           my
           cognisance
           for
           want
           of
           accomplishment
           both
           of
           Style
           and
           Method
           (
           having
           done
           it
           ,
           indeed
           ,
           in
           a
           transitory
           state
           ,
           as
           some
           of
           my
           friends
           know
           ;
           and
           examined
           my
           references
           since
           ?
           )
           But
           as
           it
           is
           come
           to
           this
           pass
           ,
           It
           was
           
           at
           first
           in
           my
           liberty
           to
           write
           what
           I
           pleased
           (
           below
           the
           ambition
           of
           perpetuity
           )
           and
           to
           communicate
           with
           my
           Friends
           ,
           and
           it
           was
           in
           theirs
           afterwards
           to
           commend
           it
           :
           and
           in
           the
           Stationers
           (
           from
           them
           )
           to
           run
           the
           risque
           of
           its
           popularity
           .
           And
           now
           ,
           it
           is
           in
           yours
           to
           censure
           ,
           as
           you
           think
           meet
           ,
           which
           I
           know
           the
           common
           forms
           of
           Apology
           neither
           can
           restrain
           ,
           nor
           qualify
           .
           Nor
           can
           I
           be
           excused
           on
           pretense
           of
           necessity
           ;
           if
           that
           ,
           of
           meer
           idleness
           in
           the
           making
           ,
           and
           easiness
           in
           the
           parting
           with
           it
           ,
           will
           not
           serve
           .
           Only
           ,
           if
           you
           purpose
           to
           proceed
           ,
           I
           am
           to
           meet
           you
           with
           this
           anticipation
           .
           That
           I
           do
           not
           account
           moral
           vertues
           to
           subside
           ,
           or
           be
           determined
           in
           the
           Acts
           of
           a
           Good
           Nature
           ,
           (
           that
           flow
           ,
           as
           it
           were
           ,
           
             ex
             tempore
          
           ,
           and
           ever
           bear
           themselves
           in
           the
           same
           posture
           )
           but
           I
           suppose
           them
           to
           be
           vertuous
           ;
           even
           without
           ,
           and
           beyond
           intention
           :
           not
           disparageable
           with
           imperfection
           in
           their
           kind
           ,
           or
           distinguishable
           from
           the
           matter
           or
           form
           of
           higher
           vertues
           :
           but
           rather
           to
           be
           such
           fundamental
           rudiments
           ,
           without
           which
           no
           vertue
           can
           be
           grounded
           ,
           or
           improved
           :
           such
           seeds
           of
           excellency
           as
           cannot
           be
           acquired
           by
           art
           of
           industry
           :
           and
           native
           worth
           in
           some
           that
           is
           inimitable
           unto
           others
           .
           If
           moral
           
           vertue
           had
           been
           my
           Argument
           ,
           I
           should
           have
           founded
           it
           in
           rule
           ,
           and
           reason
           ,
           and
           will
           ,
           and
           the
           use
           of
           Fortune
           .
           A
           thing
           so
           considerable
           in
           it
           ,
           that
           for
           that
           cause
           ,
           of
           all
           the
           lives
           that
           have
           been
           written
           ,
           rarely
           can
           a
           man
           find
           an
           apt
           example
           for
           his
           imitation
           .
           Or
           in
           all
           the
           Comments
           ,
           apposite
           words
           and
           cases
           to
           apply
           to
           his
           occasion
           :
           So
           that
           oftentimes
           the
           Learned
           and
           well-principled
           ,
           when
           they
           come
           to
           practise
           ,
           act
           like
           other
           men
           ,
           and
           are
           exceeded
           by
           (
           meerly
           )
           prompter
           spirits
           .
           Besides
           ,
           that
           through
           necessity
           a
           man
           can
           hardly
           arrive
           to
           acts
           of
           generosity
           ,
           or
           come
           off
           with
           splendor
           :
           which
           in
           some
           sort
           of
           vertue
           is
           plainly
           requisite
           .
           But
           in
           this
           subject
           ,
           all
           magnificent
           pens
           have
           gloried
           :
           mine
           has
           only
           travel'd
           in
           the
           Accedence
           of
           Morality
           .
           And
           when
           I
           found
           some
           wit
           ;
           that
           attireth
           all
           vice
           in
           the
           dress
           of
           Nature
           ;
           some
           Politiques
           ,
           that
           make
           interest
           more
           intrinsecal
           ,
           then
           the
           common
           notions
           ,
           and
           some
           Authority
           ,
           slighting
           all
           actions
           not
           intended
           ,
           and
           squared
           to
           a
           prescript
           rule
           :
           I
           thought
           somewhat
           was
           (
           of
           right
           )
           to
           be
           asserted
           from
           them
           ,
           and
           not
           to
           let
           their
           Natural
           endowments
           deprive
           all
           other
           of
           their
           Moral
           .
           Wherein
           (
           if
           I
           may
           be
           serious
           )
           I
           undertake
           the
           cause
           of
           all
           ages
           ,
           and
           of
           all
           particulars
           ,
           
           since
           the
           same
           that
           seem
           to
           traduce
           this
           simple
           Nature
           ;
           in
           effect
           ,
           do
           seek
           it
           most
           exquisitely
           in
           their
           wives
           ,
           and
           friends
           ,
           and
           children
           .
           And
           so
           I
           pass
           ,
           gentle
           Reader
           ,
           into
           your
           power
           ;
           as
           a
           person
           bound
           by
           my
           own
           principles
           to
           be
           void
           of
           interest
           ,
           and
           ambition
           .
           Though
           I
           know
           I
           must
           be
           judged
           ,
           like
           those
           that
           have
           written
           
             de
             contemnendâ
             gloriâ
          
           .
           But
           what
           I
           cannot
           possibly
           avoid
           in
           a
           matter
           of
           no
           greater
           moment
           ,
           I
           may
           readily
           embrace
           ,
           and
           retire
           notwithstanding
           safe
           in
           obscurity
           .
        
      
    
     
       
         
         
           Euphuia
           ,
           &c.
           
        
         
           §
           .
           1.
           
           AS
           the
           skilful
           Herbalists
           ,
           when
           they
           go
           on
           simpling
           ,
           do
           not
           make
           choice
           of
           curious
           gardens
           ,
           for
           the
           boundaries
           of
           their
           search
           ,
           but
           rather
           choose
           to
           traverse
           the
           wide
           World
           ,
           to
           find
           the
           variety
           of
           Natures
           sprinkling
           .
           So
           if
           we
           seek
           for
           strippes
           ,
           and
           springs
           of
           goodly
           dispositions
           ,
           we
           must
           not
           be
           confined
           to
           noble
           Cultures
           ;
           but
           every
           field
           ,
           and
           Grove
           (
           with
           the
           wilds
           ,
           and
           wasts
           of
           the
           Hundred
           )
           may
           afford
           as
           well
           as
           they
           ,
           somewhat
           worthy
           of
           our
           transplanting
           ,
           or
           collecting
           ▪
           For
           ,
           as
           Marius
           pleadeth
           ,
           in
           excusing
           the
           obscurity
           of
           his
           birth
           ,
           
           that
           Nature
           is
           but
           one
           ,
           and
           common
           unto
           all
           ,
           so
           it
           is
           here
           .
           And
           wherever
           it
           is
           found
           in
           greater
           force
           ,
           or
           better
           temper
           ,
           there
           it
           is
           the
           more
           generous
           .
           Why
           should
           we
           stand
           gazing
           at
           the
           steps
           and
           nods
           of
           Princes
           ,
           if
           not
           to
           lead
           us
           into
           error
           ,
           and
           admiration
           ?
           'T
           is
           art
           ,
           whatsoever
           we
           observe
           ,
           Nature
           affordeth
           nothing
           else
           but
           motion
           .
           Or
           why
           should
           we
           only
           wander
           in
           the
           Common
           ,
           
           to
           regard
           the
           rude
           and
           undisciplin'd
           ?
           Nature
           is
           restrained
           there
           from
           play
           (
           wherein
           she
           would
           affect
           to
           shew
           her
           gayety
           )
           through
           ignorance
           ,
           and
           want
           of
           conversation
           .
           Or
           if
           we
           still
           hold
           our
           judgments
           unprejudicated
           ,
           why
           should
           we
           not
           compare
           them
           with
           the
           mean
           ;
           while
           we
           often
           see
           the
           high
           born
           and
           bred
           to
           have
           but
           weak
           and
           passive
           spirits
           ,
           and
           some
           that
           sprout
           up
           among
           the
           stubs
           ,
           to
           culminate
           with
           the
           Cedars
           ,
           and
           to
           gather
           as
           they
           grow
           ,
           the
           flower
           of
           all
           accomplishments
           ?
           But
           we
           are
           not
           to
           travel
           in
           extremities
           .
           We
           may
           find
           the
           characters
           of
           beauty
           and
           perfection
           in
           a
           Pastoral
           ,
           as
           well
           as
           in
           a
           Tragaedy
           .
           And
           therefore
           we
           will
           take
           all
           indifferently
           in
           our
           observation
           :
           though
           the
           Great
           are
           our
           only
           instances
           ,
           and
           the
           Mean
           ,
           when
           they
           are
           produced
           ,
           are
           not
           known
           .
        
         
           What
           should
           we
           stand
           to
           dispute
           ,
           whether
           vertue
           be
           more
           from
           Nature
           ,
           or
           from
           Discipline
           ,
           since
           that
           would
           only
           be
           to
           argue
           in
           the
           figure
           of
           the
           word
           ?
           We
           take
           it
           not
           for
           strength
           Natural
           ,
           which
           is
           equally
           applicable
           to
           good
           ,
           or
           evil
           ;
           or
           for
           any
           Act
           according
           to
           election
           ,
           which
           may
           be
           only
           from
           the
           dictate
           of
           our
           reason
           ,
           and
           besides
           our
           inclination
           ;
           but
           we
           take
           it
           for
           a
           rectitude
           of
           moral
           dispositions
           ,
           from
           whence
           we
           account
           a
           person
           good
           ,
           and
           well-conditioned
           ,
           who
           is
           so
           endowed
           .
           Education
           may
           teach
           us
           good
           manners
           ,
           as
           they
           are
           in
           fashion
           ;
           but
           it
           doth
           not
           weaken
           malice
           ,
           but
           rather
           helps
           it
           to
           be
           more
           artificial
           .
           Study
           
           may
           amend
           the
           Principles
           ,
           restrain
           the
           progress
           of
           a
           vice
           ,
           correct
           the
           tenor
           of
           our
           Life
           :
           but
           it
           cannot
           render
           any
           one
           so
           gracious
           ,
           or
           so
           acceptable
           ,
           as
           a
           good
           nature
           untutored
           .
           In
           fine
           ,
           the
           force
           of
           fortune
           hath
           no
           little
           influence
           upon
           our
           tempers
           to
           disguise
           us
           from
           our selves
           and
           others
           .
        
         
           Wherefore
           in
           enquiring
           after
           good
           Nature
           ,
           we
           may
           sooner
           find
           our
           game
           among
           the
           Humanists
           ,
           then
           among
           the
           School-men
           ;
           and
           put
           her
           up
           with
           a
           pack
           of
           descriptions
           ,
           than
           take
           her
           in
           the
           chace
           (
           as
           it
           were
           )
           with
           one
           courser
           ,
           by
           a
           single
           definition
           .
           But
           the
           Huntsman
           (
           first
           )
           must
           appoint
           the
           grounds
           to
           us
           .
           And
           they
           are
           thus
           ample
           .
        
         
           1.
           
           That
           Nature
           hath
           not
           been
           so
           much
           restrained
           unto
           any
           man
           ,
           as
           to
           allow
           him
           no
           good
           qualities
           .
           A
           fool
           may
           be
           kind
           and
           charitable
           .
           A
           slave
           obsequious
           and
           loving
           to
           his
           Master
           .
           A
           deformed
           man
           ingenious
           .
           Thersites
           did
           not
           want
           somewhat
           in
           him
           ,
           to
           recommend
           him
           to
           some
           mans
           phancy
           ,
           that
           could
           distinguish
           .
           Neither
           Aesop
           ,
           nor
           the
           Priest
           ,
           whom
           the
           Queen
           descended
           to
           salute
           ,
           as
           he
           lay
           in
           sleeping
           .
           Nay
           ,
           we
           see
           (
           sometimes
           )
           an
           ill-favour'd
           lout
           (
           as
           he
           seems
           to
           others
           eyes
           )
           to
           be
           graced
           with
           the
           bed
           ,
           and
           favour
           of
           a
           beauteous
           Lady
           ,
           whom
           likelier
           persons
           have
           sought
           ;
           and
           have
           been
           repulsed
           .
           Not
           to
           speak
           of
           the
           most
           vicious
           ,
           whose
           evil
           parts
           may
           be
           but
           the
           corruptions
           of
           their
           excellent
           endowments
           misemployed
           :
           the
           most
           contemptible
           have
           somewhat
           in
           them
           to
           bear
           them
           up
           against
           neglect
           .
           A
           curr
           (
           that
           is
           unprofitable
           )
           
           hath
           exquisite
           wayes
           of
           fawning
           ,
           and
           insinuating
           with
           his
           Master
           ,
           to
           save
           his
           skin
           ,
           or
           fill
           his
           belly
           ;
           so
           that
           he
           may
           fare
           better
           than
           the
           Talbot
           .
           As
           we
           likewise
           see
           an
           empty
           droll
           better
           feasted
           ,
           then
           a
           Grave
           Philosopher
           ,
           but
           they
           are
           not
           so
           much
           to
           be
           envyed
           for
           what
           they
           have
           ,
           as
           to
           be
           pityed
           for
           what
           they
           want
           .
        
         
           2.
           
           That
           Nature
           hath
           not
           given
           all
           good
           parts
           to
           any
           one
           man.
           [
           
             Onc
             ne
             furent
             a
             tous
             toutes
             graces
             don
             nées
             .
          
           ]
           for
           if
           she
           had
           ;
           her
           prodigality
           upon
           that
           one
           ,
           would
           cause
           that
           all
           the
           rest
           ,
           that
           she
           hath
           bestowed
           on
           others
           ,
           should
           be
           in
           vain
           .
           He
           ,
           while
           he
           were
           as
           a
           God
           amongst
           men
           ,
           would
           be
           insupportable
           in
           the
           World
           ;
           while
           all
           accumulation
           of
           honours
           and
           regards
           were
           devolv'd
           on
           him
           ,
           a
           general
           Ebbe
           would
           leave
           the
           other
           fishes
           to
           perish
           on
           the
           dry
           shoar
           :
           and
           this
           Leviathan
           would
           scarce
           be
           covered
           in
           the
           middle
           of
           the
           waters
           .
           But
           she
           hath
           rather
           so
           provided
           ,
           that
           somewhat
           there
           should
           be
           in
           one
           to
           recompence
           the
           defect
           of
           another
           :
           and
           somewhat
           elsewhere
           to
           counter-balance
           men
           that
           are
           excellent
           ,
           that
           the
           World
           might
           not
           be
           too
           narrow
           to
           contain
           them
           .
        
         
           3.
           
           That
           a
           crooked
           ,
           maimed
           ,
           or
           infirm
           body
           are
           to
           be
           allowed
           for
           their
           imperfections
           ,
           in
           so
           many
           grains
           extraordinary
           ,
           whatsoever
           vertue
           you
           require
           in
           them
           .
           for
           whatever
           noble
           instincts
           may
           be
           in
           them
           ,
           
           the
           soul
           cannot
           
           act
           without
           its
           organs
           ;
           but
           when
           it
           is
           about
           to
           issue
           ,
           it
           is
           distorted
           .
           They
           cannot
           choose
           but
           be
           affected
           ,
           as
           they
           ●el
           within
           themselves
           ;
           when
           they
           are
           about
           to
           shew
           their
           courtesy
           ,
           somewhat
           indiscernable
           may
           pain
           and
           incommode
           them
           ;
           as
           an
           aking
           tooth
           may
           interrupt
           one
           (
           if
           it
           be
           no
           more
           )
           in
           the
           midst
           of
           his
           discourse
           ;
           and
           then
           if
           you
           wonder
           to
           see
           the
           debonnaire
           on
           a
           suddain
           to
           become
           tachy
           and
           unsociable
           ,
           while
           he
           perceives
           ,
           and
           strives
           to
           correct
           it
           ,
           he
           may
           falter
           upon
           some
           other
           passion
           ,
           
           or
           disease
           ,
           and
           make
           it
           worse
           by
           his
           endeavour
           of
           amending
           .
           To
           these
           ,
           it
           may
           be
           some
           fair
           quality
           may
           want
           a
           seat
           of
           action
           ,
           or
           the
           faculty
           be
           sunk
           in
           the
           rubbish
           ,
           and
           ruine
           of
           a
           member
           .
        
         
           4.
           
           That
           there
           are
           divers
           other
           affections
           of
           the
           body
           ,
           that
           〈◊〉
           an
           influence
           upon
           the
           soul.
           A
           ean
           one
           preyeth
           on
           the
           sweet
           and
           oyly
           humours
           ,
           and
           so
           consumes
           the
           fewel
           of
           its
           own
           contentment
           .
           A
           little
           body
           is
           soon
           agitated
           ,
           as
           if
           the
           spirits
           wanted
           room
           to
           expatiate
           ,
           and
           't
           is
           receiv'd
           (
           almost
           )
           among
           the
           vulgar
           ,
           that
           little
           heads
           are
           testy
           .
           But
           if
           there
           be
           excess
           of
           dimensions
           ,
           it
           makes
           the
           whole
           unactive
           ,
           and
           the
           parts
           unwieldy
           .
           Besides
           ,
           though
           you
           see
           nothing
           but
           a
           body
           well-disposed
           ,
           the
           parts
           within
           may
           be
           inordinate
           .
           The
           veins
           and
           arteries
           may
           be
           strait
           ,
           and
           subject
           to
           obstructions
           ;
           so
           that
           transpiration
           is
           not
           free
           ,
           nor
           the
           course
           of
           the
           bloud
           and
           spirits
           open
           to
           the
           extremities
           of
           the
           
           body
           ,
           whereby
           it
           cannot
           feel
           its
           self
           in
           an
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           )
           good
           estate
           ,
           and
           habit
           of
           complexion
           .
           Neither
           is
           it
           possible
           for
           some
           to
           obtain
           so
           good
           a
           temper
           ,
           who
           are
           born
           with
           evi
           humours
           ;
           as
           we
           bring
           with
           us
           for
           the
           most
           part
           ,
           some
           familiar
           maladies
           (
           like
           evil
           Geniuses
           )
           attending
           on
           us
           all
           our
           life
           ,
           Either
           thin
           and
           fluid
           humors
           ,
           or
           gross
           and
           tough
           ,
           or
           fair
           and
           fiery
           spirits
           ,
           or
           sharp
           and
           subtle
           as
           if
           they
           were
           the
           rennet
           of
           Cold
           and
           melancholy
           .
        
         
           5.
           
           Lastly
           ,
           That
           therefore
           the
           agreement
           of
           body
           ,
           and
           mind
           must
           be
           considered
           ,
           and
           then
           the
           field
           may
           be
           discreetly
           beaten
           for
           our
           prise
           .
           There
           is
           a
           kind
           of
           Physiognomy
           ,
           that
           discovers
           a
           good
           Nature
           ,
           wherein
           any
           ordinary
           man
           may
           have
           some
           insight
           .
           The
           beggar
           spyeth
           where
           to
           be
           importunate
           .
           The
           cheat
           where
           to
           follow
           .
           The
           hector
           where
           to
           brave
           ,
           or
           to
           beware
           .
           〈◊〉
           Courtier
           where
           to
           allure
           :
           but
           some
           aspects
           there
           are
           agreeable
           unto
           every
           one
           liking
           ,
           where
           none
           conceiveth
           a
           suddain
           prejudice
           ;
           or
           hateth
           at
           the
           first
           sight
           ,
           or
           envyeth
           their
           good
           estate
           ,
           or
           affecteth
           to
           do
           them
           any
           hurt
           for
           their
           owe
           sakes
           ,
           but
           findeth
           that
           humanity
           in
           them
           ,
           which
           all
           the
           World
           respecteth
           .
           Such
           is
           that
           (
           most
           part
           )
           that
           presenteth
           a
           clear
           and
           even
           skin
           ,
           a
           ruddy
           countenance
           ,
           a
           constitution
           full
           and
           sound
           ,
           that
           is
           neither
           apt
           to
           thrive
           not
           abate
           ,
           and
           a
           mine
           of
           air
           and
           behaviour
           ,
           neither
           flow
           ,
           nor
           vehement
           ,
           but
           strong
           and
           sweet
           ,
           and
           such
           as
           sheweth
           a
           promptness
           to
           intension
           ,
           and
           remission
           ,
           
           as
           occasion
           serveth
           .
           A
           body
           free
           from
           uneven
           parts
           ,
           especially
           uneven
           eye-brows
           ,
           prominent
           lips
           ,
           or
           an
           eminent
           (
           Romane
           )
           nose
           .
           If
           any
           other
           parts
           be
           unequal
           ,
           one
           cannot
           therefore
           exclude
           that
           party
           from
           having
           any
           good
           parts
           within
           him
           :
           but
           we
           cannot
           lightly
           take
           him
           for
           the
           copy
           of
           our
           Character
           .
           But
           there
           is
           nothing
           more
           regardable
           than
           the
           habit
           of
           the
           eyes
           :
           which
           if
           they
           bear
           that
           full
           and
           steddy
           look
           ,
           that
           importeth
           Confidence
           ,
           and
           admit
           those
           repercussions
           that
           enkindle
           bashfulness
           ,
           and
           emit
           those
           casts
           and
           glances
           ,
           that
           are
           significant
           of
           gentle
           passions
           ,
           they
           do
           undoubtedly
           evince
           the
           tokens
           of
           a
           likely
           person
           .
        
         
           §
           .
           II.
           But
           to
           leave
           it
           unto
           women
           to
           be
           pleased
           in
           the
           outside
           of
           a
           man
           ,
           and
           to
           allow
           them
           (
           what
           they
           affect
           in
           this
           case
           )
           to
           be
           the
           competenter
           Judges
           .
           Let
           us
           pass
           to
           the
           habits
           of
           the
           mind
           :
           and
           then
           (
           to
           be
           sure
           )
           whatsoever
           we
           discover
           to
           be
           good
           in
           one
           ,
           is
           good
           in
           another
           ,
           and
           indifferent
           to
           both
           our
           Sexes
           .
        
         
           I
           take
           it
           once
           for
           granted
           ,
           that
           a
           Good
           Nature
           enjoyes
           a
           constant
           sweetness
           within
           it self
           ,
           while
           it
           is
           endued
           abundantly
           with
           a
           free
           course
           of
           blood
           and
           spirits
           ,
           circling
           in
           its
           breast
           ;
           and
           filling
           it
           with
           love
           of
           life
           both
           in
           it self
           and
           others
           :
           and
           delighting
           most
           in
           interchanging
           of
           vivacity
           .
        
         
           1.
           
           And
           first
           ,
           That
           it
           doth
           not
           owe
           its
           cheerfulness
           to
           any
           foreign
           cause
           ,
           but
           only
           to
           its
           native
           vigour
           ,
           and
           source
           of
           anhelation
           .
           And
           whom
           
           doth
           it
           not
           revive
           to
           see
           alacrity
           in
           another
           without
           apparent
           cause
           ?
           Especially
           ,
           when
           there
           is
           no
           insolence
           ,
           or
           affected
           motion
           to
           be
           discovered
           .
           Who
           would
           not
           wish
           and
           earn
           for
           such
           an
           acquaintance
           ,
           and
           think
           himself
           happy
           to
           have
           a
           part
           in
           one
           ,
           that
           is
           (
           indeed
           )
           happy
           of
           himself
           ?
           To
           see
           his
           action
           ,
           observe
           his
           countenance
           ,
           note
           the
           harmony
           of
           his
           heart
           ,
           and
           tongue
           ;
           and
           hear
           the
           melody
           of
           his
           speech
           ,
           and
           tone
           ;
           while
           every
           acent
           is
           a
           strain
           of
           birds
           ,
           or
           Angels
           ?
        
         
           And
           yet
           the
           cause
           is
           not
           so
           abstruse
           ,
           the
           ebullition
           of
           fresh
           and
           airy
           spirits
           gently
           moves
           the
           bloud
           ,
           and
           excites
           the
           sweeter
           humours
           of
           the
           body
           ,
           such
           *
           as
           love
           and
           joy
           flow
           upon
           ,
           and
           yeild
           no
           place
           to
           a
           syncope
           ,
           or
           intercision
           of
           the
           soul
           ,
           such
           as
           grief
           and
           sorrow
           do
           inflict
           by
           the
           sharper
           humours
           that
           they
           prepare
           ,
           and
           empty
           from
           the
           Gall
           ,
           and
           other
           vessels
           ordain'd
           to
           sever
           them
           ,
           Besides
           ,
           that
           innocency
           is
           a
           constant
           guard
           upon
           the
           blandishments
           of
           the
           mind
           ,
           and
           affords
           security
           to
           all
           the
           thoughts
           to
           play
           with
           their
           simplicity
           .
           For
           bitter
           passions
           seldom
           come
           ,
           till
           we
           begin
           to
           trade
           with
           fortune
           ,
           and
           *
           taint
           our
           apprehensions
           with
           things
           preter-natural
           .
           Not
           as
           if
           a
           Good
           Nature
           were
           beyond
           the
           reach
           of
           fortune
           (
           for
           the
           fair
           are
           commonly
           said
           to
           be
           unfortunate
           )
           A
           Brother
           ,
           or
           a
           Lover
           may
           be
           snatch't
           away
           ;
           or
           his
           time
           may
           travel
           over
           barren
           ground
           ,
           and
           make
           wast
           in
           his
           progress
           .
           
           But
           abstinence
           and
           contentment
           are
           not
           difficult
           to
           a
           mind
           not
           debauch't
           with
           Luxury
           ,
           since
           Nature
           is
           contented
           with
           a
           little
           ,
           and
           it
           is
           more
           natural
           to
           such
           a
           temper
           to
           take
           delight
           in
           the
           good
           that
           is
           present
           ,
           then
           to
           wreek
           for
           that
           which
           is
           absent
           (
           peradventure
           )
           more
           than
           wanting
           ,
           but
           its
           power
           were
           not
           to
           be
           seen
           were
           there
           nothing
           to
           oppress
           it
           .
           [
           
             Marcet
             sine
             adversario
             virtus
          
           .
           ]
           The
           breathing
           of
           a
           spring
           will
           bear
           a
           light
           thing
           above
           the
           water
           ;
           if
           it
           be
           stifled
           with
           earth
           and
           rubbish
           ,
           in
           time
           't
           will
           wear
           them
           quite
           away
           ,
           or
           else
           it
           will
           rise
           again
           in
           another
           Cistern
           of
           its
           own
           inventing
           .
           The
           Palm-tree
           shooteth
           up
           with
           the
           more
           vigour
           having
           weights
           hang'd
           upon
           it
           .
           And
           the
           pressed
           Camomill
           yields
           with
           a
           modest
           fragrancy
           ,
           but
           as
           soon
           as
           the
           chastening
           Roller
           is
           gone
           beyond
           it
           ,
           it
           rears
           itself
           again
           to
           court
           the
           air
           and
           dew
           that
           cherish
           it
           ,
           so
           a
           *
           Good
           Nature
           is
           not
           toiled
           with
           adversity
           or
           changed
           without
           subversion
           .
           But
           so
           it
           liveth
           with
           its
           self
           .
        
         
           2.
           
           Next
           ,
           let
           us
           see
           how
           it
           delights
           it self
           in
           the
           life
           of
           others
           ,
           which
           we
           may
           take
           some
           pleasure
           to
           observe
           in
           the
           vanity
           of
           little
           children
           .
           Whereas
           you
           may
           observe
           some
           (
           as
           soon
           as
           they
           can
           express
           the
           primer
           copy
           of
           their
           reasons
           )
           to
           be
           craving
           many
           things
           ,
           making
           little
           difference
           of
           the
           hand
           ,
           or
           the
           party
           ,
           so
           they
           be
           but
           gratified
           :
           because
           their
           delight
           is
           more
           in
           divers
           toyes
           than
           in
           their
           play-fellows
           ▪
           or
           in
           their
           
           dayly
           servants
           that
           attend
           to
           humour
           them
           :
           you
           shall
           note
           some
           other
           better
           natured
           ,
           that
           take
           no
           joy
           but
           in
           their
           companions
           ,
           that
           will
           not
           eat
           ,
           nor
           drink
           ,
           nor
           (
           by
           their
           good
           will
           )
           sleep
           without
           them
           .
           That
           will
           not
           be
           pleas'd
           with
           any
           thing
           when
           they
           rise
           again
           ,
           without
           restoring
           them
           to
           their
           wonted
           pastime
           ,
           and
           their
           known
           Associates
           .
           The
           same
           rejoyce
           in
           getting
           more
           acquaintance
           and
           making
           more
           friends
           to
           play
           with
           them
           :
           but
           yet
           they
           will
           not
           endure
           to
           be
           with
           strangers
           without
           the
           company
           of
           some
           they
           know
           ,
           because
           they
           distinguish
           of
           whom
           they
           know
           ,
           and
           of
           whom
           they
           love
           ;
           not
           through
           averseness
           unto
           any
           ,
           but
           only
           of
           imbecility
           ,
           when
           they
           find
           themselves
           denuded
           of
           their
           proper
           Aids
           and
           Relyances
           .
           For
           ,
           the
           same
           Nature
           ,
           with
           the
           benefit
           of
           experience
           ,
           leads
           them
           on
           to
           an
           Universal
           Humanity
           .
           And
           it
           seems
           that
           Humane
           Nature
           is
           rather
           to
           be
           learned
           by
           observing
           the
           respective
           characters
           of
           growing
           years
           ,
           then
           by
           forming
           notions
           out
           of
           their
           Maturest
           actions
           ;
           which
           it
           is
           most
           likely
           ,
           are
           accommodated
           unto
           fortune
           ,
           or
           necessity
           .
           Neither
           is
           it
           wonder
           ,
           if
           these
           have
           still
           impell'd
           mankind
           to
           an
           Uniform
           mode
           ,
           or
           way
           of
           contending
           about
           the
           Partition
           of
           conveniences
           among
           men
           ,
           but
           it
           would
           be
           wonder
           ,
           to
           see
           a
           child
           by
           Nature
           so
           Pugnacious
           ,
           that
           without
           any
           provocation
           ,
           it
           should
           still
           be
           fighting
           .
           I
           am
           more
           inclinable
           to
           think
           with
           Sir
           
             P.
             Sidney
          
           ,
           that
           man
           is
           a
           Good
           Natur'd
           creature
           till
           he
           is
           injured
           .
           Neither
           do
           I
           think
           ,
           
           that
           every
           man
           could
           wish
           a
           great
           destruction
           ,
           that
           he
           himself
           might
           come
           to
           desolate
           possessions
           .
           But
           of
           this
           only
           
             en
             passant
          
           :
           I
           dare
           not
           enter
           into
           an
           argument
           ,
           at
           the
           porch
           of
           which
           ,
           
             stat
             magni
             nominis
             umbra
          
           .
        
         
           §
           .
           III.
           To
           proceed
           from
           these
           two
           principles
           (
           that
           I
           suppose
           )
           I
           infer
           as
           necessary
           consequents
           .
           1.
           
           That
           a
           Good
           Nature
           is
           void
           of
           pride
           and
           ambition
           ,
           2.
           
           Void
           of
           interest
           and
           design
           .
        
         
           1.
           
           While
           it
           readily
           cleaves
           to
           what
           it
           likes
           ,
           more
           or
           less
           as
           it
           finds
           agreeableness
           ;
           it
           is
           not
           averse
           to
           any
           other
           ,
           much
           less
           is
           it
           apt
           to
           hate
           any
           ,
           seeing
           somewhat
           good
           in
           every
           one
           ;
           so
           that
           though
           it
           do
           decline
           some
           qualities
           that
           are
           in
           persons
           ,
           and
           some
           persons
           for
           those
           qualities
           ,
           yet
           it
           doth
           not
           hate
           them
           or
           despise
           them
           :
           Whereas
           all
           pride
           is
           founded
           in
           a
           secret
           malice
           .
        
         
           The
           degrees
           of
           pride
           are
           two
           .
           The
           first
           ,
           self-conceitedness
           ,
           whereby
           one
           esteems
           himself
           better
           then
           another
           .
           The
           second
           is
           ambition
           ,
           whereby
           one
           seeks
           in
           act
           to
           put
           a
           distance
           ,
           or
           to
           make
           a
           difference
           betwixt
           himself
           ,
           and
           those
           that
           he
           despiseth
           ,
           which
           do
           both
           necessarily
           induce
           hatred
           ;
           inasmuch
           as
           the
           proud
           conceiveth
           ,
           that
           those
           whom
           he
           despiseth
           would
           oppose
           him
           ,
           and
           arrogate
           as
           much
           unto
           themselves
           ,
           as
           he
           doth
           to
           himself
           (
           if
           it
           lay
           in
           their
           power
           )
           and
           therefore
           he
           doth
           either
           in
           act
           ,
           or
           intention
           seek
           to
           depress
           them
           .
           Now
           as
           generous
           wines
           ,
           when
           they
           retract
           their
           spirits
           to
           the
           Center
           of
           the
           vessel
           ,
           do
           become
           
           eager
           in
           the
           extremities
           :
           so
           it
           happens
           to
           men
           of
           spirit
           ,
           when
           they
           retire
           into
           themselves
           by
           self-conceitedness
           ,
           they
           become
           unsociable
           in
           other
           parts
           ,
           and
           are
           only
           pleasant
           to
           their
           intimates
           ,
           being
           such
           as
           serve
           to
           elate
           them
           more
           ;
           while
           they
           vainly
           nourish
           a
           caprice
           of
           grandeur
           with
           restraint
           of
           generosity
           .
           But
           if
           their
           humour
           carry
           them
           abroad
           ,
           to
           make
           it self
           observed
           ,
           it
           brings
           a
           restraint
           upon
           the
           publick
           ,
           imposeth
           upon
           others
           ,
           abridgeth
           liberty
           ,
           raiseth
           expectation
           ,
           and
           meeteth
           (
           at
           the
           last
           )
           with
           such
           contempt
           and
           hatred
           from
           other
           men
           ,
           as
           they
           themselves
           have
           fostered
           .
           Or
           if
           fortune
           favour
           their
           ambition
           ,
           and
           bring
           the
           world
           about
           to
           their
           bent
           ,
           so
           far
           as
           they
           have
           to
           do
           in
           it
           ;
           yet
           it
           cannot
           blot
           out
           the
           indelible
           characters
           of
           their
           usurpation
           ,
           or
           the
           tokens
           that
           they
           must
           leave
           behind
           of
           their
           injustice
           .
           If
           Caesar
           were
           the
           Tamer
           of
           the
           World
           ,
           he
           was
           the
           overthrower
           of
           his
           Countrey
           .
           And
           so
           (
           before
           )
           was
           Marius
           :
           so
           was
           Sylla
           :
           nor
           was
           more
           to
           have
           been
           suspected
           from
           
             L.
             Catiline
          
           .
           But
           the
           like
           success
           doth
           not
           happen
           to
           one
           of
           a
           thousand
           ,
           not
           in
           meaner
           enterprises
           .
           And
           what
           (
           at
           length
           )
           is
           sought
           by
           attempting
           ?
           When
           Pyrrhus
           ,
           King
           of
           Epire
           ,
           prepared
           to
           pass
           into
           
             Italy
             ,
             Cyneas
          
           ,
           a
           Councellor
           in
           esteem
           with
           him
           ,
           demands
           to
           what
           end
           he
           made
           that
           great
           preparation
           ?
           Said
           he
           ,
           to
           make
           my self
           Master
           of
           Italy
           .
           And
           what
           ,
           replies
           Cyneas
           ,
           after
           that
           ?
           I
           will
           pass
           ,
           saith
           he
           into
           Gaule
           ▪
           and
           into
           Spain
           .
           And
           what
           farther
           ?
           I
           will
           go
           to
           
           conquer
           Africk
           ,
           and
           at
           last
           ,
           when
           I
           have
           brought
           the
           world
           into
           my
           subjection
           ,
           I
           will
           live
           at
           ease
           ,
           
           and
           take
           my
           content
           .
           And
           I
           pray
           Sir
           ,
           rejoyneth
           Cyneas
           ,
           why
           may
           you
           not
           so
           do
           ,
           at
           this
           present
           ,
           and
           save
           your self
           the
           hazards
           and
           the
           travels
           ?
           It
           is
           the
           treating
           of
           designs
           that
           removeth
           present
           happiness
           ,
           making
           us
           to
           go
           out
           of
           our selves
           ,
           and
           not
           to
           rest
           in
           what
           we
           are
           ,
           which
           the
           truly
           *
           happy
           only
           do
           ,
           as
           the
           only
           means
           of
           their
           happiness
           .
           A
           Good
           Nature
           is
           indifferently
           born
           to
           all
           mankind
           ,
           and
           to
           all
           estates
           ,
           and
           can
           never
           want
           either
           complacency
           in
           the
           first
           ,
           or
           contentment
           in
           the
           later
           .
           It
           exacteth
           conversation
           to
           the
           utmost
           of
           its
           fortune
           ,
           and
           excepts
           against
           none
           :
           for
           it
           hath
           no
           picque
           to
           make
           it
           eager
           against
           any
           .
           It
           esteemeth
           no
           better
           of
           its
           own
           person
           or
           endowments
           ,
           or
           fortunes
           then
           anothers
           .
           The
           beautiful
           despiseth
           not
           the
           crooked
           ,
           the
           strong
           doth
           not
           violate
           the
           weak
           ,
           nor
           the
           witty
           abuse
           the
           simple
           ,
           the
           rich
           and
           honorable
           do
           not
           scorn
           the
           company
           of
           the
           mean
           :
           Nor
           an
           high
           mind
           grasp
           at
           other
           acquisitions
           ,
           than
           what
           ly
           open
           to
           its
           own
           right
           ,
           and
           title
           .
           For
           of
           these
           things
           that
           are
           injoyed
           in
           common
           ,
           it
           reputeth
           :
           that
           as
           good
           are
           they
           that
           want
           them
           ,
           as
           they
           that
           have
           them
           ;
           and
           as
           happy
           they
           that
           are
           without
           them
           .
           The
           Prince
           ,
           and
           the
           subject
           have
           the
           same
           Bread
           and
           Wine
           ;
           the
           same
           fish
           and
           fowl
           ;
           the
           same
           cloth
           and
           silk
           ;
           the
           same
           commodities
           ,
           and
           refreshments
           
           (
           in
           reality
           )
           in
           common
           to
           them
           ;
           The
           rest
           is
           but
           imagination
           ,
           the
           King
           thinks
           the
           private
           man
           more
           happy
           ,
           and
           the
           private
           man
           thinks
           the
           King
           :
           But
           they
           both
           know
           their
           incommodities
           apart
           ,
           &
           that
           no
           one
           man
           hath
           any
           reason
           to
           contemn
           another
           .
        
         
           Nor
           is
           it
           the
           least
           restraint
           from
           pride
           of
           a
           free
           and
           ingenuous
           spirit
           ,
           the
           magnanimity
           that
           it
           has
           within
           it self
           .
           For
           as
           he
           doth
           not
           undervalue
           ,
           so
           neither
           doth
           he
           prefer
           any
           other
           before
           himself
           ,
           whom
           he
           values
           only
           by
           his
           own
           right
           intentions
           acquiescing
           in
           what
           he
           is
           ,
           and
           not
           affecting
           to
           be
           any
           thing
           ,
           that
           is
           another
           .
           He
           neither
           covets
           to
           detract
           ,
           nor
           to
           depend
           ,
           nor
           to
           have
           any
           others
           otherwise
           affected
           towards
           him
           ,
           then
           he
           is
           towards
           them
           .
           For
           he
           is
           as
           continent
           in
           himself
           ,
           and
           holds
           himself
           as
           happy
           ,
           as
           him
           that
           he
           sees
           to
           be
           more
           wise
           ,
           or
           more
           strong
           ,
           or
           more
           allied
           ,
           or
           befriended
           then
           himself
           .
           He
           cannot
           therefore
           be
           discomposed
           with
           envy
           ,
           or
           emulation
           ,
           which
           are
           the
           tormentors
           of
           a
           proud
           spirit
           .
           For
           envy
           is
           a
           sharp
           humour
           ,
           that
           mantles
           the
           face
           with
           wrinkles
           ,
           and
           fennowes
           the
           complexion
           ,
           while
           it
           seeks
           no
           less
           to
           procure
           the
           dissolution
           of
           the
           subject
           ,
           then
           of
           the
           object
           :
           whereas
           a
           good
           temper
           loves
           &
           values
           the
           worth
           that
           is
           in
           another
           ,
           respects
           his
           quality
           ,
           covets
           to
           support
           it
           ,
           and
           desires
           to
           communicate
           with
           it
           in
           the
           common
           benefits
           of
           vicinity
           .
           Emulation
           is
           more
           hainous
           ,
           raising
           a
           sedition
           in
           the
           common-wealth
           of
           vertue
           ,
           and
           turning
           the
           fairest
           Machines
           of
           wit
           and
           courage
           against
           the
           seat
           of
           aequanimity
           :
           
           for
           it
           propagates
           envy
           ,
           scatters
           the
           contagion
           into
           many
           hearts
           ,
           and
           seeks
           to
           turn
           the
           balance
           to
           the
           contingency
           of
           force
           and
           violence
           ,
           No
           matter
           what
           succeedeth
           ,
           so
           that
           which
           stands
           in
           the
           way
           of
           its
           undue
           aspiring
           be
           demolished
           .
           Such
           furious
           spirits
           do
           not
           only
           molest
           the
           world
           with
           their
           actions
           ;
           but
           bear
           a
           sway
           in
           civil
           companies
           by
           their
           passions
           ,
           till
           they
           are
           out
           of
           breath
           :
           and
           then
           those
           clear
           and
           even
           carriages
           ,
           that
           were
           wont
           to
           oblige
           and
           conquer
           men
           (
           more
           manfully
           )
           will
           be
           ready
           to
           evince
           them
           .
           But
           some
           one
           may
           be
           instant
           with
           me
           here
           .
        
         
           If
           it
           be
           to
           debase
           my self
           ,
           being
           noble
           ,
           to
           be
           Good
           Natured
           ,
           is
           it
           not
           better
           to
           be
           proud
           ?
           If
           it
           be
           to
           stay
           my
           advancement
           ,
           being
           capable
           of
           obtaining
           it
           ,
           is
           it
           not
           better
           to
           be
           ambitious
           ?
           If
           it
           do
           not
           admit
           of
           Politick
           ,
           and
           Martial
           vertues
           ,
           whereby
           the
           world
           is
           governed
           ,
           were
           it
           not
           better
           to
           unlearn
           it
           ,
           then
           to
           study
           to
           be
           deceived
           with
           a
           vain
           name
           :
           Since
           assuredly
           ,
           whatsoever
           makes
           men
           excellent
           cannot
           be
           a
           vice
           ,
           howsoever
           it
           is
           termed
           ,
           and
           whatsoever
           doth
           restrain
           them
           cannot
           be
           of
           vertue
           ,
           howsoever
           it
           is
           styled
           ?
           Be
           it
           so
           ,
           I
           do
           not
           suppose
           ,
           that
           all
           Heroick
           actions
           are
           the
           Acts
           of
           Good
           Nature
           :
           but
           only
           ,
           that
           a
           Good
           Nature
           is
           the
           aptest
           subject
           of
           all
           Magnanimons
           vertues
           ,
           and
           a
           kind
           of
           stock
           and
           fewel
           to
           them
           ;
           but
           not
           to
           their
           contraries
           .
           If
           a
           man
           be
           noble
           ,
           it
           prompts
           and
           supplies
           him
           with
           an
           high
           and
           generous
           mind
           ,
           far
           above
           the
           vulgar
           ;
           but
           it
           faileth
           
           him
           in
           elation
           ,
           or
           vain
           glory
           ,
           or
           impotent
           domineering
           ;
           which
           only
           make
           men
           great
           in
           their
           own
           conceits
           ,
           and
           less
           in
           other
           mens
           .
           If
           he
           tend
           to
           advancement
           ,
           the
           same
           incenseth
           him
           by
           all
           the
           means
           that
           are
           fair
           and
           vertuous
           ;
           for
           it
           is
           but
           sloth
           and
           degeneration
           not
           to
           seek
           to
           mend
           his
           fortune
           ,
           but
           to
           ambition
           his
           preferment
           with
           servility
           ,
           or
           fraud
           ,
           or
           cunning
           ,
           his
           nature
           starts
           back
           with
           abhorrency
           ,
           
           and
           reclaims
           him
           (
           
             Interdum
             in
             praesens
             tempus
             plus
             profici
             dolo
             ,
             quam
             virtute
          
           )
           that
           craft
           ,
           though
           it
           seem
           to
           profit
           ,
           finds
           a
           great
           abatement
           at
           the
           foot
           of
           the
           account
           ,
           if
           it
           do
           not
           bring
           us
           back
           to
           begin
           again
           ,
           or
           bring
           us
           into
           great
           intanglements
           ;
           for
           by
           one
           miscarriage
           more
           hath
           been
           lost
           ,
           then
           accrued
           by
           many
           Acts
           of
           vertue
           .
           The
           like
           in
           Politick
           and
           military
           devoirs
           ,
           it
           boils
           under
           publick
           spirits
           ,
           and
           makes
           the
           love
           of
           ones
           countrey
           like
           the
           love
           of
           Immortality
           :
           but
           it
           fails
           ,
           if
           we
           begin
           to
           affect
           the
           Tyranny
           ,
           to
           subvert
           the
           liberty
           ,
           to
           enslave
           the
           people
           ,
           or
           exterminate
           the
           Nobility
           .
           Only
           here
           it
           strikes
           and
           suffers
           violence
           .
           Happy
           was
           the
           Roman
           Common-wealth
           ,
           while
           it
           had
           
             Camillus
             ,
             Cincinnatus
          
           ,
           and
           such
           other
           Modest
           and
           invincible
           spirits
           upon
           all
           emergences
           to
           deliver
           it
           ;
           and
           immediately
           to
           deliver
           up
           their
           supream
           Authority
           .
           But
           after
           one
           ill
           exmaple
           (
           as
           Tacitus
           speaks
           in
           another
           case
           of
           the
           Military
           election
           of
           an
           Emperour
           )
           when
           the
           mystery
           of
           Usurping
           was
           discovered
           ,
           and
           the
           power
           of
           the
           Senate
           found
           to
           be
           
           waved
           by
           
             C.
             Marius
          
           ,
           a
           person
           of
           base
           Original
           ,
           and
           a
           barbarous
           mind
           ,
           it
           was
           not
           possible
           to
           restore
           ,
           or
           support
           it
           from
           farther
           lapses
           .
        
         
           2.
           
           Good
           Nature
           is
           void
           of
           interest
           ,
           and
           design
           ,
           Can'st
           thou
           love
           for
           love
           ,
           and
           make
           that
           the
           reward
           ?
           
           As
           the
           roundest
           mouthed
           of
           our
           Comaedians
           has
           plac'd
           the
           words
           for
           me
           .
           But
           there
           is
           an
           end
           of
           all
           things
           and
           an
           action
           ,
           or
           affection
           cannot
           be
           the
           end
           of
           itself
           :
           for
           it
           must
           be
           needs
           to
           obtain
           the
           fruition
           of
           somewhat
           beyond
           itself
           .
           How
           can
           this
           be
           ?
           Yet
           to
           love
           for
           anothers
           love
           may
           import
           some
           valuable
           consideration
           ,
           for
           it
           cannot
           want
           effects
           and
           services
           :
           but
           to
           love
           and
           delight
           in
           the
           acts
           thereof
           ,
           when
           one
           knows
           the
           object
           to
           be
           insolvent
           ,
           or
           ingrateful
           ,
           is
           not
           this
           a
           paradox
           of
           Good
           Nature
           ?
           But
           what
           ?
           Can
           the
           Sun
           forbear
           to
           shine
           ,
           because
           it
           raiseth
           stench
           from
           the
           dunghil
           ?
           Or
           the
           Spring
           to
           flow
           ,
           because
           the
           stream
           is
           dam'd
           ?
           Or
           the
           earth
           to
           yield
           its
           fruit
           ,
           because
           the
           husbandman
           permits
           it
           to
           rot
           upon
           the
           ground
           ?
           To
           have
           a'kind
           and
           liberal
           disposition
           is
           so
           natural
           to
           a
           gentle
           breast
           ,
           that
           it
           cannot
           be
           abstracted
           ,
           or
           in
           sense
           ,
           or
           reason
           .
           And
           that
           ,
           although
           there
           be
           ,
           that
           pay
           them
           with
           their
           own
           coin
           ,
           receiving
           all
           as
           freely
           as
           it
           comes
           ,
           as
           if
           the
           Good
           Nature
           only
           did
           it
           to
           ease
           it self
           ,
           and
           were
           obliged
           to
           its
           percipients
           .
           But
           such
           a
           Nature
           soon
           becomes
           Master
           of
           its
           second
           acts
           ,
           and
           is
           not
           therefore
           foolish
           ,
           because
           it
           is
           simple
           .
           Though
           it
           take
           a
           pleasure
           in
           its
           
           first
           acts
           ,
           or
           emanations
           ,
           yet
           it
           can
           improve
           it
           in
           its
           second
           ,
           without
           any
           foreign
           interest
           .
           He
           knows
           his
           goodness
           does
           as
           much
           consist
           in
           the
           object
           ,
           as
           the
           subject
           ,
           and
           that
           it
           cannot
           be
           compleat
           if
           the
           object
           be
           not
           capable
           ,
           that
           is
           ,
           if
           it
           be
           ungrateful
           .
           For
           it
           doth
           not
           derogate
           from
           goodness
           to
           delight
           in
           the
           proper
           consequents
           of
           its
           acts
           ,
           as
           in
           love
           and
           commendation
           :
           but
           rather
           ,
           that
           it self
           is
           argument
           to
           commend
           it
           ,
           for
           Contemners
           of
           *
           same
           are
           commonly
           despisers
           of
           vertue
           .
           To
           strew
           ones
           bounty
           ,
           as
           a
           way
           to
           lucre
           ,
           or
           a
           step
           to
           ambition
           ,
           these
           indeed
           are
           the
           trains
           of
           the
           Masquers
           ,
           which
           the
           Nobler
           Spirits
           value
           with
           that
           contempt
           ,
           that
           it
           deserveth
           :
           But
           if
           veniality
           be
           professed
           ,
           and
           it
           be
           in
           an
           honest
           Candidation
           ,
           we
           may
           then
           come
           in
           ,
           not
           upon
           the
           score
           of
           Good
           Nature
           ,
           but
           of
           liberality
           and
           Magnificence
           ,
           which
           are
           but
           superstructions
           .
           To
           advance
           yet
           a
           little
           farther
           ,
           the
           most
           discreet
           and
           prudent
           acts
           of
           a
           free
           spirit
           may
           be
           ill
           requited
           ,
           and
           yet
           it
           is
           not
           so
           weak
           as
           to
           repent
           them
           .
           As
           if
           one
           should
           argue
           ,
           I
           have
           found
           benefit
           by
           the
           free-heartedness
           of
           such
           a
           person
           ,
           and
           yet
           ,
           I
           have
           no
           particular
           obligation
           to
           him
           :
           for
           he
           did
           not
           intend
           particular
           kindness
           unto
           me
           .
           What
           do
           we
           think
           ?
           would
           it
           be
           a
           plausible
           Compliment
           coming
           from
           the
           open
           house
           of
           a
           noble
           person
           ,
           to
           tell
           him
           ,
           you
           had
           made
           your self
           welcome
           ,
           and
           to
           bid
           him
           thank
           himself
           ?
           Or
           being
           beset
           with
           theeves
           or
           Ruffians
           ,
           
           and
           by
           some
           liberal
           hand
           rescued
           ,
           to
           take
           your
           Congee
           ,
           and
           bid
           him
           thank
           his
           own
           generosity
           :
           he
           would
           have
           done
           no
           less
           for
           any
           other
           .
           Indeed
           ,
           those
           offices
           ,
           that
           humanity
           doth
           exact
           ,
           I
           am
           bound
           to
           do
           to
           the
           ungrateful
           ;
           but
           in
           others
           ,
           reason
           will
           not
           justifie
           a
           profusion
           ;
           howsoever
           a
           Good
           Nature
           is
           never
           discouraged
           ,
           or
           diverted
           by
           disappointments
           .
        
         
           §
           .
           IV.
           Hitherto
           in
           generals
           ;
           by
           the
           clearing
           of
           which
           it
           remains
           ,
           that
           a
           Good
           Nature
           is
           most
           Amicable
           :
           under
           which
           ,
           I
           entend
           to
           order
           all
           the
           subordinate
           affections
           of
           my
           subject
           ,
           comprising
           Amity
           and
           Humanity
           .
        
         
           And
           First
           ,
           I
           find
           Amity
           devided
           to
           my
           hand
           by
           an
           excellent
           *
           writer
           into
           four
           kinds
           .
           viz.
           Natural
           ,
           Conjugal
           ,
           Social
           ,
           and
           Hospital
           :
           which
           are
           apt
           to
           comprise
           the
           sum
           of
           my
           discourse
           on
           the
           first
           head
           ,
           though
           otherwise
           one
           might
           be
           styled
           so
           ,
           more
           aptly
           than
           the
           rest
           .
        
         
           1.
           
           Natural
           affection
           descends
           upon
           children
           like
           weights
           from
           a
           pulley
           ,
           with
           invincible
           springs
           of
           revolution
           ,
           ever
           labouring
           to
           advance
           them
           ,
           and
           never
           resting
           in
           any
           measure
           of
           benevolence
           .
           All
           its
           benefits
           are
           solid
           ,
           all
           its
           passions
           are
           unfeigned
           ,
           all
           its
           actions
           to
           the
           utmost
           .
           What
           bounds
           or
           limits
           can
           circumscribe
           a
           thing
           that
           is
           indefinite
           ,
           according
           to
           the
           goodness
           of
           the
           Relatives
           ?
           If
           we
           consider
           it
           at
           divers
           seasons
           ;
           Hope
           ,
           and
           longing
           earnes
           towards
           their
           tender
           years
           ,
           expectation
           
           looks
           wistfully
           towards
           their
           growing
           ,
           endeavours
           alwayes
           ready
           to
           promote
           their
           well
           doing
           .
           Joy
           in
           their
           prosperity
           .
           Anxiety
           in
           their
           doubtful
           state
           .
           Sollicitude
           for
           their
           recovery
           ,
           and
           grief
           for
           their
           miscarriages
           ▪
           And
           none
           of
           these
           indifferent
           .
           What
           delight
           may
           be
           conceived
           in
           their
           presence
           can
           only
           be
           estimated
           by
           the
           grief
           of
           parting
           ,
           and
           tediousness
           of
           absence
           ,
           and
           exultancy
           at
           their
           return
           .
           The
           Roman
           Dames
           have
           dyed
           in
           embraces
           on
           their
           sons
           necks
           ,
           returned
           from
           the
           fatal
           jour●
           of
           Cannae
           and
           Thrasymenus
           .
           And
           the
           Graecian
           Matrons
           for
           joy
           of
           their
           sons
           victories
           in
           a
           Pythian
           or
           Olympian
           game
           .
           If
           these
           affections
           be
           not
           strong
           ,
           the
           Parent
           is
           unnatural
           ,
           
             i.
             e.
          
           as
           vitious
           in
           this
           kind
           as
           can
           be
           :
           for
           he
           cannot
           do
           more
           ▪
           he
           cannot
           hate
           his
           issue
           :
           No
           man
           ever
           hated
           his
           own
           flesh
           .
           Yet
           this
           affection
           worketh
           diversly
           ,
           according
           to
           the
           quality
           of
           the
           breasts
           wherein
           it
           is
           somented
           ,
           whereby
           we
           may
           see
           ,
           what
           tyranny
           opinion
           may
           sometimes
           exercise
           over
           nature
           .
           Brutus
           the
           first
           of
           the
           Roman
           Consuls
           ,
           was
           accounted
           no
           ill
           man.
           Yet
           when
           his
           2
           sons
           were
           convicted
           of
           conspiracy
           against
           the
           Common-wealth
           ,
           he
           sate
           over
           them
           (
           as
           his
           place
           required
           )
           and
           when
           all
           the
           eyes
           of
           the
           people
           were
           bent
           upon
           him
           ,
           to
           see
           how
           he
           would
           behave
           himself
           ,
           he
           commanded
           them
           to
           be
           executed
           ,
           
           [
           
             eminente
             animo
             patrio
             inter
             publicae
             paene
             ministerium
          
           ]
           his
           publick
           spirit
           overbare
           his
           private
           .
           He
           was
           able
           to
           keep
           his
           countenance
           unaltered
           .
           And
           this
           was
           commended
           in
           
           him
           ,
           not
           as
           inhumane
           ,
           but
           as
           somewhat
           more
           then
           humane
           .
           But
           when
           
             Torquains
             Manlius
          
           put
           his
           son
           to
           death
           for
           a
           prosperous
           fight
           without
           authority
           ,
           the
           Youth
           of
           Rome
           disdained
           his
           triumph
           ,
           and
           hated
           to
           go
           out
           to
           meet
           him
           ,
           
           styling
           thenceforward
           severe
           commands
           
             Manliana
             Imperia
          
           .
           Yet
           he
           had
           publick
           reason
           ,
           and
           is
           not
           yet
           acquitted
           to
           posterity
           .
           For
           the
           laws
           of
           Nature
           seem
           to
           be
           greater
           then
           any
           laws
           of
           discipline
           ;
           nay
           ,
           then
           the
           laws
           of
           the
           Common-wealth
           .
           It
           is
           not
           exacted
           in
           our
           law
           for
           a
           Wife
           ,
           or
           a
           son
           to
           impeach
           a
           Husband
           or
           a
           Father
           :
           nor
           are
           condemned
           if
           they
           be
           receivers
           of
           his
           stollen
           goods
           ,
           because
           they
           could
           not
           do
           less
           than
           obey
           his
           command
           ,
           and
           conceal
           his
           trespass
           ,
           which
           the
           law
           doth
           not
           imagine
           that
           a
           Wife
           ,
           or
           a
           Son
           ought
           to
           judge
           ,
           〈◊〉
           to
           suspect
           ;
           although
           (
           indeed
           )
           it
           be
           evident
           that
           they
           know
           it
           .
        
         
           But
           the
           temper
           of
           Zaleucus
           is
           most
           admired
           ,
           who
           having
           made
           a
           law
           to
           exoculate
           those
           ,
           that
           were
           taken
           in
           adultery
           ,
           and
           his
           Son
           being
           first
           taken
           he
           put
           out
           one
           of
           his
           sons
           eyes
           ,
           and
           another
           of
           his
           own
           .
           So
           at
           once
           appearing
           a
           most
           indulgent
           Father
           ,
           and
           an
           upright
           Judge
           ;
           which
           I
           shall
           rather
           leave
           for
           a
           subject
           of
           declamation
           ,
           then
           examine
           here
           .
        
         
           2.
           
           Such
           is
           love
           descending
           :
           The
           retribution
           is
           not
           expected
           to
           be
           so
           ample
           .
           
             Persolui
             gratia
             non
             protest
             ,
             nes
             malo
             Patri
             .
          
           The
           filial
           is
           rather
           duty
           ,
           though
           such
           as
           implyeth
           love
           and
           honour
           .
           It
           is
           
           insinuated
           to
           us
           from
           the
           first
           stretchings
           of
           our
           arms
           and
           hands
           for
           succour
           ,
           with
           the
           first
           stammerings
           of
           our
           tongues
           ,
           and
           earliest
           exertions
           of
           our
           reasons
           .
           Sence
           and
           experience
           trill
           it
           down
           gently
           to
           the
           bottoms
           of
           our
           hearts
           ▪
           and
           custom
           and
           education
           combine
           with
           Nature
           to
           augment
           and
           cherish
           it
           .
           Though
           we
           suffer
           many
           things
           in
           our
           childishness
           which
           we
           take
           in
           evil
           part
           ;
           yet
           flesh
           and
           bloud
           is
           a
           faithful
           Monitor
           to
           reduce
           us
           to
           submission
           ;
           And
           that
           indelible
           obligation
           to
           refresh
           our
           obedience
           .
           In
           the
           midst
           of
           a
           disgust
           ,
           the
           misadventure
           of
           a
           parent
           will
           bring
           the
           child
           into
           concern
           ,
           and
           every
           ligament
           of
           its
           heart
           will
           ake
           at
           his
           jeopardy
           ;
           for
           every
           nerve
           in
           its
           body
           is
           a
           cord
           of
           affection
           ,
           that
           binds
           to
           him
           that
           gave
           them
           .
           When
           
           Craesus's
           son
           ,
           who
           was
           born
           tongue-tyed
           ,
           saw
           his
           Father
           like
           to
           be
           smitte●●
           a
           Battel
           ,
           he
           cryed
           save
           the
           King
           ,
           and
           dyed
           by
           ●…at
           endeavour
           .
           But
           if
           there
           be
           a
           true
           aversion
           ,
           from
           thence
           a
           real
           longing
           for
           the
           Fathers
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             ut
             sit
             divus
             ,
             modo
             non
             sit
             vivus
          
           ▪
           There
           is
           no
           apology
           ,
           no
           reason
           ,
           no
           vertue
           to
           excuse
           it
           .
           'T
           is
           incompatible
           with
           the
           temper
           of
           a
           Good
           Nature
           ,
           When
           the
           daughter
           of
           
             Servius
             Tullius
          
           ,
           being
           married
           to
           a
           Tarquin
           ,
           conspired
           with
           her
           Husband
           the
           death
           of
           the
           King
           her
           Father
           through
           ambition
           of
           the
           Kingdom
           ,
           she
           made
           her
           Chareteere
           to
           drive
           over
           his
           dead
           body
           as
           he
           lay
           slain
           in
           the
           streets
           ,
           to
           the
           utter
           detestation
           of
           mankind
           ;
           but
           with
           such
           a
           sort
           of
           wickedness
           ,
           as
           is
           yet
           untermed
           by
           any
           
           name
           .
           For
           if
           Solon
           thought
           fit
           to
           make
           no
           law
           against
           Parricide
           ,
           
           because
           it
           had
           never
           been
           committed
           ,
           least
           he
           should
           seem
           to
           admonish
           of
           a
           crime
           unheard
           of
           ,
           rather
           than
           to
           prohibit
           it
           :
           how
           could
           such
           a
           fact
           as
           hers
           ,
           (
           an
           instance
           once
           for
           ever
           )
           be
           known
           or
           branded
           by
           any
           common
           appellation
           ?
           She
           is
           an
           example
           without
           parallel
           .
           But
           should
           we
           go
           about
           to
           enumerate
           others
           on
           the
           contrary
           ,
           we
           might
           be
           infinite
           .
           Only
           that
           same
           Manlius
           ,
           who
           was
           so
           severe
           a
           Father
           ,
           deserves
           to
           be
           commended
           as
           a
           Son.
           For
           whereas
           his
           Father
           was
           accused
           by
           the
           Tribunes
           of
           the
           People
           (
           among
           other
           things
           )
           for
           ignoble
           and
           unworthy
           breeding
           of
           himself
           ,
           
           he
           came
           to
           
             M.
             Pomponius
          
           ,
           the
           chief
           Prosecutor
           ,
           and
           entring
           with
           him
           ,
           as
           it
           were
           for
           farther
           information
           ,
           into
           his
           appartment
           ,
           he
           there
           obliged
           him
           ,
           seting
           his
           ponyard
           to
           his
           breast
           ,
           to
           dismiss
           the
           whole
           appeal
           ,
           which
           when
           it
           came
           to
           light
           procured
           him
           honor
           and
           advancement
           .
        
         
           3.
           
           
             Fratrum
             quoque
             gratiarara
             est
          
           .
           'T
           is
           observed
           that
           Brothers
           seldom
           do
           agree
           ;
           whether
           through
           too
           much
           familiarity
           ,
           which
           engenders
           contempt
           ;
           or
           too
           much
           competition
           ,
           while
           they
           account
           themselves
           by
           nature
           equal
           ,
           by
           favour
           prejudiced
           ,
           or
           by
           law
           and
           custom
           impeached
           of
           their
           native
           priviledges
           ,
           interfering
           with
           one
           another
           .
           They
           are
           ost
           in
           brigues
           and
           skirmishes
           ,
           and
           
           as
           oft
           in
           reconcilements
           ,
           and
           recrudities
           .
           Their
           fallings
           out
           are
           but
           means
           of
           their
           holding
           still
           together
           ,
           and
           when
           they
           seem
           to
           be
           at
           the
           greatest
           distance
           ,
           they
           fall
           into
           an
           easy
           coalition
           against
           a
           stranger
           ,
           that
           seeks
           the
           wrong
           of
           either
           .
           Acquaintance
           from
           the
           cradle
           ,
           similitude
           derived
           from
           their
           parents
           ,
           sympathy
           of
           affections
           ,
           frequent
           broiles
           ,
           and
           passions
           do
           the
           more
           cement
           them
           ▪
           and
           though
           the
           wealth
           of
           one
           be
           the
           impoverishing
           of
           another
           ,
           yet
           the
           cause
           is
           foreign
           ;
           and
           the
           stronger
           hath
           a
           natural
           respect
           for
           the
           weaker
           ,
           and
           the
           weaker
           a
           natural
           dependance
           upon
           the
           stronger
           :
           which
           is
           more
           near
           ,
           than
           remote
           acquired
           aids
           ,
           and
           less
           offensive
           (
           because
           more
           secret
           ,
           and
           more
           due
           )
           to
           the
           sense
           of
           honor
           ,
           and
           reputation
           .
           So
           that
           brotherly
           love
           answers
           many
           obligations
           ,
           that
           are
           to
           be
           understood
           ,
           and
           never
           to
           be
           exprest
           ▪
           And
           wherever
           any
           Amity
           is
           comprehensive
           of
           more
           respects
           ,
           it
           may
           multiply
           unto
           infinite
           :
           especially
           where
           the
           ground
           of
           it
           is
           so
           pure
           ,
           and
           unquestionable
           .
           Which
           hath
           moved
           the
           most
           intimate
           of
           friends
           to
           adopt
           this
           appellation
           ,
           as
           the
           most
           significant
           of
           perfect
           Amity
           .
           Cato
           the
           younger
           ,
           who
           could
           find
           in
           his
           heart
           to
           let
           his
           friend
           Munatius
           ,
           coming
           kindly
           to
           see
           him
           in
           his
           province
           of
           Cyprus
           *
           to
           part
           from
           him
           disobliged
           ,
           and
           take
           no
           notice
           of
           it
           ;
           neither
           was
           so
           ready
           afterwards
           to
           make
           him
           satisfaction
           :
           was
           so
           fond
           of
           his
           Brother
           Caepio
           ,
           that
           for
           20
           ,
           years
           he
           neither
           sup't
           ,
           nor
           walk't
           abroad
           
           without
           him
           ,
           he
           followed
           him
           into
           the
           Camp
           ,
           he
           left
           his
           charge
           to
           visit
           him
           in
           another
           Countrey
           ,
           being
           sick
           ,
           and
           finding
           him
           deceased
           ,
           lamented
           over
           him
           in
           such
           manner
           ,
           as
           was
           not
           accounted
           seemly
           in
           a
           valiant
           ,
           or
           a
           wise
           man
           (
           such
           as
           he
           was
           reputed
           )
           and
           being
           ever
           counted
           parsimonious
           to
           it
           ,
           spent
           the
           value
           of
           eight
           Talents
           upon
           his
           Monument
           .
           So
           much
           may
           be
           in
           Brotherhood
           ,
           when
           ingenuous
           Minds
           are
           brought
           up
           both
           together
           .
           Nor
           (
           peradventure
           )
           whatsoever
           is
           conceited
           ,
           can
           any
           other
           friends
           depending
           upon
           will
           or
           fancy
           be
           any
           more
           ,
           than
           an
           imitation
           of
           it
           ,
           even
           as
           art
           imitates
           Nature
           ,
           or
           the
           shadow
           represents
           the
           life
           ,
           for
           secondary
           acts
           can
           but
           tend
           to
           make
           an
           union
           like
           the
           first
           .
           What
           can
           we
           do
           for
           a
           friend
           more
           ,
           than
           to
           make
           him
           as
           our self
           ,
           to
           adopt
           him
           into
           our
           bloud
           ,
           and
           account
           him
           as
           con-native
           to
           us
           ?
        
         
           4.
           
           The
           love
           of
           a
           Brother
           to
           a
           Sister
           is
           so
           pure
           and
           innocent
           by
           Nature
           ,
           as
           if
           it
           took
           no
           notice
           of
           any
           difference
           of
           sexes
           :
           save
           only
           as
           a
           Brother
           respects
           the
           tenderness
           of
           a
           Sister
           ,
           and
           a
           Sister
           honours
           the
           worth
           and
           valour
           of
           a
           Brother
           ,
           and
           is
           most
           passionate
           in
           his
           concerns
           and
           services
           .
           
             Q.
             Margaret
             de
             valois
          
           hath
           written
           her
           memoirs
           (
           almost
           )
           on
           purpose
           to
           shew
           what
           affection
           she
           bore
           the
           person
           ,
           and
           the
           interests
           of
           her
           Brother
           the
           Duke
           of
           Alençon
           (
           the
           name
           that
           was
           so
           gracious
           to
           our
           
             Q
             Elizabeth
          
           ,
           )
           and
           what
           persecutions
           it
           did
           occasion
           her
           .
           So
           that
           this
           sex
           may
           have
           
           a
           pure
           Amity
           towards
           men
           ,
           and
           are
           most
           unjustly
           bespattered
           anent
           their
           fairest
           offices
           .
           Their
           civility
           ,
           their
           secrecy
           ,
           their
           pity
           ,
           their
           sedulity
           ,
           their
           pretty
           arts
           of
           covering
           ,
           and
           dissembling
           (
           which
           are
           unsearchable
           )
           when
           they
           seek
           to
           do
           a
           kindness
           ,
           are
           traduced
           and
           prophaned
           .
           The
           abuse
           of
           them
           is
           the
           more
           hainous
           ,
           especially
           where
           there
           should
           not
           be
           any
           shadow
           of
           suspition
           ,
           as
           among
           relations
           .
           Incest
           is
           as
           Murther
           ,
           or
           as
           treason
           ,
           a
           thing
           abhorrent
           unto
           Nature
           ,
           which
           many
           brutes
           decline
           ,
           and
           will
           rather
           wast
           their
           solitude
           ▪
           And
           to
           bring
           dishonor
           on
           a
           kinswoman
           is
           conspiracy
           against
           the
           whole
           bloud
           ,
           an
           act
           of
           malice
           greater
           than
           of
           lust
           ▪
           For
           the
           fences
           that
           are
           between
           relations
           are
           but
           weak
           and
           moveable
           ,
           being
           their
           distinct
           estates
           are
           apt
           to
           be
           coincident
           into
           one
           family
           .
           Hence
           an
           uncle
           is
           collateral
           to
           a
           Father
           ,
           a
           Cosin-german
           to
           a
           Brother
           ,
           and
           the
           more
           remote
           are
           but
           supplemental
           to
           defects
           that
           may
           happen
           .
           The
           distinct
           and
           distant
           Mansions
           of
           a
           worthy
           kindred
           are
           like
           City
           and
           Countrey-houses
           to
           one
           another
           where
           they
           have
           confidence
           &
           community
           and
           are
           mutual
           stayes
           ,
           and
           pledges
           against
           vicissitudes
           and
           turns
           of
           fortune
           .
           They
           are
           friends
           which
           nature
           gives
           ,
           which
           use
           confirms
           ,
           which
           are
           made
           perfect
           at
           the
           first
           fight
           ,
           if
           Relation
           be
           but
           mentioned
           .
           Cosins
           do
           as
           frequently
           resemble
           one
           another
           as
           Brothers
           Uterines
           ,
           They
           have
           somewhat
           in
           them
           gentilitial
           to
           the
           family
           .
           Their
           lineaments
           ,
           features
           ,
           aires
           ,
           graces
           ,
           manners
           ,
           some
           or
           other
           ,
           
           more
           or
           less
           do
           symbolize
           together
           ,
           and
           call
           (
           as
           it
           were
           )
           upon
           one
           another
           to
           be
           mutually
           ingratiated
           .
           Yet
           there
           are
           ,
           that
           flight
           these
           bonds
           as
           complemental
           and
           unnecessary
           ▪
           that
           hate
           an
           obligation
           coming
           on
           them
           without
           election
           ,
           that
           prefer
           any
           other
           of
           their
           own
           acquist
           ;
           that
           think
           themselves
           to
           be
           born
           at
           liberty
           ,
           and
           not
           to
           be
           contracted
           but
           by
           their
           own
           choice
           and
           pleasure
           .
           This
           I
           hear
           ,
           but
           take
           it
           to
           be
           most
           ungrateful
           ,
           and
           unworthy
           of
           a
           noble
           spirit
           ,
           if
           in
           what
           it
           vindicates
           to
           its
           own
           will
           ,
           it
           derogates
           from
           Nature
           ,
           whose
           bond
           is
           indispensable
           .
           Neither
           can
           I
           judge
           that
           person
           capable
           of
           a
           chosen
           friendship
           ,
           who
           is
           but
           a
           formal
           and
           perfunctory
           Courtier
           of
           his
           consanguinity
           ,
           or
           allyances
           .
        
         
           §
           .
           V.
           Of
           the
           next
           sort
           of
           Amity
           ,
           me-seemes
           there
           may
           be
           some
           doubt
           ;
           whether
           the
           Heroick
           love
           (
           which
           being
           in
           order
           to
           it
           ,
           we
           will
           therefore
           consider
           under
           the
           same
           head
           )
           be
           not
           greater
           then
           the
           conjugal
           ▪
           For
           so
           it
           seems
           by
           all
           the
           fables
           of
           the
           Poets
           ,
           which
           have
           raised
           this
           to
           admiration
           by
           variety
           of
           examples
           ;
           While
           the
           poor
           Penelope
           would
           have
           been
           but
           a
           solitary
           instance
           of
           Conjugal
           affection
           :
           if
           the
           Vertuous
           Sir
           
             P.
             Sidney
          
           (
           sensible
           of
           that
           defect
           )
           had
           not
           once
           supplyed
           us
           with
           the
           story
           of
           Argalus
           and
           Parthenia
           .
           And
           it
           seems
           in
           Nature
           that
           nothing
           can
           be
           greater
           then
           this
           Heroick
           flame
           ,
           for
           it
           is
           the
           first
           product
           of
           the
           excellency
           of
           strength
           both
           of
           soul
           and
           body
           .
           When
           the
           blood
           is
           warm
           ,
           the
           spirits
           light
           and
           
           airy
           ,
           the
           humours
           soft
           and
           oyly
           ;
           when
           the
           phancy
           is
           luculent
           ,
           and
           most
           affected
           with
           the
           object
           of
           its
           brightness
           ,
           the
           reason
           ever
           agitated
           ,
           and
           the
           memory
           most
           tenacious
           of
           impressions
           .
           Then
           the
           valiant
           youth
           is
           urg'd
           by
           nature
           to
           the
           uttermost
           ,
           knowing
           that
           youth
           is
           fleeting
           ;
           and
           once
           illuded
           ,
           conceiveth
           flames
           no
           more
           .
           Wherefore
           here
           the
           incenseth
           him
           ,
           here
           the
           glories
           in
           his
           humbleness
           ,
           no
           less
           then
           in
           his
           bravery
           ,
           here
           she
           triumphs
           in
           variety
           of
           affections
           .
           The
           mind
           is
           restless
           in
           devising
           how
           to
           take
           ,
           oblige
           ,
           and
           compass
           ;
           and
           the
           body
           as
           its
           instrument
           ,
           must
           acknowledge
           no
           weariness
           ,
           shrink
           at
           no
           danger
           ,
           omit
           no
           watching
           ▪
           but
           hold
           it self
           still
           in
           the
           brightest
           armour
           ,
           as
           if
           it
           were
           to
           revel
           in
           the
           midst
           of
           a
           battel
           .
           The
           eyes
           are
           scattered
           like
           wandring
           spirits
           :
           the
           colour
           comes
           and
           goes
           in
           longing
           ,
           blushing
           ,
           and
           aspiring
           :
           the
           lips
           tremble
           ,
           and
           the
           hands
           that
           took
           the
           boldness
           ,
           shake
           in
           the
           handling
           of
           the
           arms
           of
           love
           .
           The
           lover
           strait
           becomes
           a
           prisoner
           to
           a
           labyrinth
           ,
           where
           he
           counts
           his
           bondage
           the
           sweetest
           liberty
           ,
           and
           to
           tread
           the
           maze
           more
           desireable
           ,
           then
           to
           find
           the
           clue
           .
        
         
           If
           desire
           only
           (
           as
           
             Des
             Cartes
          
           apprehendeth
           )
           do
           comprise
           horror
           and
           agreement
           .
           
           One
           of
           a
           sudden
           apprehension
           of
           miscarrying
           ,
           the
           other
           in
           a
           settled
           representation
           of
           enjoying
           somewhat
           most
           agreeable
           .
           If
           doubts
           and
           fears
           be
           a
           tendency
           towards
           despair
           (
           the
           wretched
           sciatica
           of
           the
           soul
           )
           If
           hope
           it self
           
           be
           but
           an
           unquiet
           inmate
           in
           a
           lovers
           breast
           ,
           a
           vehement
           incendiary
           ▪
           and
           grief
           do
           but
           dismally
           extinguish
           those
           flames
           .
           Judge
           whether
           this
           love
           be
           not
           made
           of
           strong
           ingredients
           ,
           more
           than
           any
           other
           .
           While
           desire
           ruleth
           ,
           the
           good
           is
           absent
           .
           Absence
           of
           the
           object
           pines
           the
           faculty
           .
           If
           hope
           relieve
           ,
           fear
           assayleth
           ,
           delay
           tormenteth
           ,
           disappointment
           driveth
           unto
           madness
           ;
           Longing
           stayeth
           and
           reduceth
           ▪
           The
           sweetness
           of
           imagination
           dandleth
           and
           demulceth
           the
           eager
           spirits
           ;
           until
           that
           air
           be
           vented
           in
           a
           sigh
           and
           grief
           succeed
           to
           resuscitate
           the
           malignant
           humors
           .
           Such
           storms
           are
           frequent
           in
           a
           lovers
           breast
           ,
           such
           change
           of
           weather
           ,
           such
           force
           of
           constellations
           ,
           what
           can
           there
           be
           in
           any
           other
           love
           ,
           that
           is
           not
           here
           ?
           Can
           we
           but
           laugh
           to
           hear
           a
           debauched
           gallant
           (
           at
           last
           )
           to
           sleight
           all
           woman-kind
           ,
           to
           mock
           at
           love
           as
           folly
           ,
           and
           in
           experience
           ;
           and
           to
           make
           only
           men
           to
           be
           objects
           to
           one
           another
           ?
           As
           if
           a
           fond
           fancy
           of
           some
           society
           ,
           or
           a
           proud
           conceit
           of
           worth
           and
           merit
           ;
           or
           in
           fine
           ,
           a
           sence
           of
           obligation
           (
           which
           by
           bringing
           the
           obliged
           person
           into
           bondage
           through
           the
           tyranny
           of
           gratitude
           ,
           doth
           commonly
           undermine
           its
           own
           Empire
           with
           a
           faction
           of
           liberty
           ,
           since
           he
           that
           thinks
           himself
           more
           obliged
           to
           another
           ,
           then
           he
           can
           readily
           requite
           ,
           begins
           to
           hate
           him
           that
           hath
           a
           mortgage
           in
           him
           ,
           and
           to
           have
           a
           secret
           aversation
           to
           his
           person
           )
           could
           be
           more
           available
           then
           Nature
           ▪
           procurement
           ,
           which
           is
           a
           vertuous
           desire
           of
           conjunction
           between
           our
           sexes
           :
           
           whilest
           in
           all
           motions
           ,
           the
           Natural
           are
           more
           strong
           then
           the
           moral
           ,
           and
           this
           then
           any
           other
           Natural
           :
           A
           resolute
           ,
           or
           a
           valiant
           man
           cannot
           be
           by
           reason
           ,
           if
           he
           have
           it
           not
           in
           the
           firmness
           of
           his
           mold
           or
           constitution
           ;
           So
           as
           the
           soul
           is
           knit
           to
           the
           body
           ,
           it
           is
           able
           to
           act
           in
           it
           ,
           or
           above
           it
           ,
           or
           without
           it
           .
           If
           it
           be
           weakly
           joyned
           ,
           it
           will
           be
           apt
           to
           serve
           .
           If
           strongly
           ,
           it
           will
           make
           it
           suffer
           hunger
           or
           thirst
           ,
           or
           heat
           or
           cold
           ,
           or
           cast
           it
           headlong
           upon
           danger
           to
           attain
           its
           more
           heroick
           ends
           ;
           and
           this
           of
           love
           ,
           as
           its
           principal
           ;
           but
           heroick
           love
           cannot
           be
           but
           in
           a
           young
           and
           lively
           spirit
           chast
           and
           inviolable
           .
        
         
           And
           then
           ,
           we
           may
           boldly
           say
           ,
           that
           there
           cannot
           be
           such
           affection
           between
           two
           parties
           of
           the
           same
           ,
           sex
           ,
           as
           between
           a
           pair
           of
           lovers
           ;
           because
           other
           love
           doth
           only
           tend
           to
           bring
           conveniences
           together
           ;
           but
           this
           to
           propagate
           its
           like
           (
           the
           forciblest
           impulse
           and
           chief
           design
           of
           Nature
           )
           to
           make
           two
           inclined
           Relations
           compleat
           in
           Union
           :
           In
           a
           word
           ,
           to
           joyn
           bodies
           ,
           as
           well
           as
           soules
           ,
           and
           only
           so
           to
           make
           not
           as
           if
           it
           were
           another
           self
           ,
           but
           a
           real
           and
           entire
           combination
           of
           two
           in
           one
           .
           If
           therefore
           one
           man
           can
           love
           another
           ,
           more
           then
           a
           woman
           ;
           either
           he
           that
           loves
           is
           no
           man
           ,
           or
           he
           that
           is
           beloved
           is
           an
           Hermophrodite
           ,
           or
           somewhat
           more
           inhumane
           .
           But
           as
           this
           love
           (
           which
           we
           value
           by
           its
           energy
           in
           innocence
           and
           chastity
           )
           has
           as
           its
           noblest
           end
           ,
           the
           butt
           of
           wedlock
           :
           so
           gold
           itself
           may
           be
           dear
           bought
           ,
           and
           a
           thing
           highly
           prised
           may
           sink
           
           of
           value
           fruition
           .
           Who
           would
           undergoe
           what
           is
           necessary
           in
           love
           ,
           or
           honour
           ,
           if
           he
           knew
           the
           vanity
           of
           his
           ends
           ?
           Or
           serve
           an
           apprentiship
           ,
           if
           he
           knew
           that
           that
           should
           be
           the
           best
           of
           his
           time
           ?
           Suffer
           so
           much
           in
           Amorous
           wooing
           ,
           and
           in
           the
           remedy
           be
           worser
           ganched
           then
           in
           the
           malady
           ?
           For
           in
           marriage
           ,
           how
           early
           is
           society
           ,
           how
           ready
           is
           neglect
           ,
           how
           soon
           are
           other
           ends
           regarded
           ,
           and
           the
           nimia
           of
           love
           as
           much
           studied
           to
           be
           unlearned
           ,
           as
           ever
           conn'd
           before
           ?
           The
           servant
           practiseth
           now
           to
           become
           a
           Master
           of
           his
           wife
           ,
           a
           Father
           of
           his
           children
           ,
           a
           Prince
           ,
           or
           a
           Principal
           man
           in
           his
           country
           ,
           Honour
           ,
           Wealth
           ,
           and
           Providence
           do
           cut
           off
           all
           the
           superfluity
           of
           affection
           ;
           and
           leave
           little
           else
           but
           law
           to
           bind
           wedlock
           .
           Whereas
           the
           Heroick
           love
           is
           ever
           longing
           ,
           never
           satisfied
           ,
           one
           desire
           answered
           or
           attained
           multiplies
           a
           thousand
           :
           ever
           ardent
           and
           over-valuing
           ,
           never
           sleighting
           ,
           or
           remiss
           :
           ever
           humble
           and
           obsequious
           ,
           never
           haughty
           or
           imperious
           :
           ever
           single
           ,
           and
           solitary
           in
           its
           end
           and
           object
           :
           never
           interessed
           or
           employed
           in
           any
           other
           ,
           but
           what
           may
           serve
           it
           .
           In
           a
           word
           ,
           lives
           not
           in
           itself
           ,
           but
           in
           its
           love
           .
           
             
               Much
               more
               of
               it
               might
               be
               said
               ,
            
             
               But
               its
               laws
               I
               once
               obey'd
               .
               
            
          
           Therefore
           say
           no
           more
           at
           first
           .
        
         
           2.
           
           On
           the
           other
           side
           .
           There
           is
           no
           Faith
           in
           married
           men
           :
           some
           applauding
           it
           through
           sensuality
           ,
           others
           weary
           of
           it
           for
           want
           of
           vertuous
           usage
           ,
           Others
           seeming
           to
           contemn
           it
           ,
           because
           they
           have
           
           attained
           ;
           who
           were
           they
           widowed
           should
           indeed
           be
           close
           mourners
           ,
           and
           never
           rest
           till
           they
           had
           repaired
           it
           .
           If
           it
           be
           the
           reward
           of
           noble
           services
           ,
           the
           best
           of
           all
           possessions
           ,
           the
           end
           and
           rest
           of
           all
           turmoiled
           passions
           :
           We
           may
           rather
           blame
           the
           vanity
           of
           the
           World
           ,
           that
           can
           never
           answer
           expectation
           ;
           then
           to
           blast
           those
           flowers
           that
           are
           ready
           to
           bud
           ,
           and
           teem
           with
           the
           choicest
           fruits
           of
           life
           .
           How
           incongruous
           is
           it
           to
           imagine
           that
           the
           thirst
           should
           be
           sweeter
           then
           the
           wine
           ,
           the
           hunger
           then
           the
           choicest
           fare
           ?
           Can
           Heroick
           love
           ,
           as
           it
           is
           accompanied
           with
           so
           many
           pangs
           and
           convulsions
           ,
           be
           its
           own
           reward
           ?
           Is
           there
           any
           pleasure
           in
           doubts
           and
           fears
           ?
           Is
           it
           better
           to
           be
           in
           the
           storm
           than
           in
           the
           bay
           ,
           or
           to
           sail
           in
           a
           troubled
           sea
           ,
           only
           that
           one
           may
           sail
           ,
           than
           to
           gain
           the
           port
           of
           enjoyment
           ?
           Let
           it
           be
           the
           paradise
           of
           a
           fool
           to
           be
           ever
           in
           contemplation
           ,
           the
           feast
           of
           a
           Miser
           to
           look
           on
           precious
           viands
           unassayed
           ,
           or
           the
           punishment
           of
           a
           woman-hater
           to
           be
           Tantalized
           with
           female
           objects
           .
           The
           noble
           conqueror
           in
           the
           midst
           of
           fruition
           shall
           find
           his
           love
           to
           beget
           love
           infinitely
           ,
           new
           delights
           to
           germinate
           in
           every
           change
           of
           intercourse
           ,
           &
           desires
           to
           issue
           without
           pain
           out
           of
           pregnant
           satisfactions
           ,
           while
           the
           gathering
           of
           one
           crop
           is
           but
           to
           prepare
           the
           ground
           for
           another
           .
           One
           kindness
           draweth
           another
           ,
           one
           endearment
           claspeth
           with
           another
           ,
           one
           heart
           combineth
           with
           another
           :
           while
           the
           bounty
           of
           goodwil
           ,
           the
           facility
           of
           flowing
           spirits
           ,
           the
           cession
           of
           gentle
           complacency
           ,
           the
           undecaying
           
           youth
           of
           soul
           afford
           contentment
           to
           extremity
           of
           old
           age
           .
           Those
           souls
           are
           now
           compleated
           in
           their
           union
           ,
           which
           a
           part
           would
           have
           been
           like
           separate
           souls
           expecting
           the
           resurrection
           :
           Their
           joyes
           are
           conjoyned
           to
           make
           each
           other
           happy
           :
           they
           live
           each
           of
           them
           a
           double
           life
           ,
           while
           a
           single
           liveth
           but
           by
           halves
           .
           They
           live
           each
           of
           them
           as
           much
           again
           as
           they
           did
           before
           .
           Before
           they
           knew
           not
           what
           it
           was
           to
           live
           .
           Children
           succeed
           to
           augment
           and
           to
           perpetuate
           these
           felicities
           ,
           house
           and
           ornaments
           ,
           and
           (
           erewhile
           )
           neglected
           furniture
           press
           to
           pay
           their
           contributions
           ,
           and
           all
           inferiour
           states
           to
           veil
           to
           this
           their
           Paramount
           .
           Besides
           ,
           whatever
           was
           in
           Heroick
           love
           ,
           or
           is
           in
           any
           other
           friendship
           is
           here
           more
           compleatly
           .
           Such
           benevolence
           in
           either
           breast
           ,
           as
           meeteth
           all
           evils
           to
           anticipate
           them
           from
           the
           other
           :
           Such
           a
           well-wishing
           to
           one
           another
           ,
           as
           is
           purely
           for
           one
           anothers
           sake
           ;
           though
           pleasure
           or
           advantage
           be
           removed
           ,
           and
           sickness
           ,
           poverty
           ,
           or
           disgrace
           come
           instead
           thereof
           :
           Such
           impatience
           of
           absence
           ,
           as
           testifieth
           what
           the
           dolor
           of
           loss
           would
           be
           :
           such
           grief
           of
           loosing
           as
           can
           only
           shew
           how
           exquisitly
           a
           loving
           heart
           may
           be
           pained
           with
           compunction
           ,
           how
           intolerable
           ,
           how
           inexpressible
           this
           resentment
           is
           .
           In
           brief
           ,
           such
           constancy
           of
           obliging
           ,
           such
           transcendency
           in
           vigour
           ,
           such
           inalterable
           honor
           and
           esteem
           :
           such
           vindication
           :
           such
           condescension
           :
           such
           harmony
           and
           symbolizing
           of
           joyes
           and
           griefs
           ,
           that
           are
           able
           to
           make
           a
           palace
           of
           a
           Cottage
           ,
           
           and
           turn
           the
           darkest
           night
           of
           adversity
           into
           a
           ballet
           till
           the
           morning
           .
        
         
           And
           these
           undoubtedly
           are
           in
           wedlock
           they
           effects
           of
           a
           Good
           Nature
           ,
           but
           if
           the
           same
           that
           mock
           at
           love
           abandon
           such
           marriages
           (
           as
           we
           haue
           magnified
           )
           to
           the
           idolizing
           of
           their
           Paisans
           :
           it
           is
           because
           (
           no
           doubt
           )
           by
           thinking
           to
           be
           exquisite
           in
           the
           objects
           of
           their
           pleasures
           ,
           they
           have
           misplaced
           the
           true
           object
           of
           their
           felicity
           ,
           which
           is
           in
           one
           and
           not
           in
           many
           .
           Lust
           will
           incommode
           itself
           sundry
           wayes
           ,
           and
           vitiate
           all
           those
           purest
           jewels
           that
           seem
           to
           be
           left
           in
           another
           place
           ,
           and
           at
           a
           distance
           from
           it
           .
           Who
           reproaches
           another
           behind
           his
           back
           ,
           thinketh
           that
           other
           (
           who
           thinketh
           nothing
           )
           doth
           the
           like
           by
           him
           ,
           and
           when
           he
           meets
           him
           ,
           shuns
           him
           to
           the
           others
           admiration
           ,
           and
           (
           at
           last
           )
           brings
           insensibly
           upon
           himself
           ,
           and
           beyond
           intention
           ,
           what
           at
           first
           he
           suspected
           .
           So
           he
           that
           wrongs
           his
           marriage-bed
           makes
           himself
           jealous
           at
           the
           first
           without
           a
           cause
           ,
           and
           at
           last
           not
           without
           reason
           .
           Howsoever
           it
           will
           with-draw
           affection
           (
           which
           is
           the
           true
           bond
           of
           happiness
           ,
           and
           not
           any
           sensual
           fruition
           )
           and
           then
           he
           shall
           at
           once
           dissolve
           all
           the
           ligaments
           of
           his
           house
           ,
           the
           contignation
           of
           his
           family
           ,
           for
           as
           he
           stands
           affected
           to
           the
           tree
           ,
           he
           will
           stand
           to
           the
           branches
           ,
           and
           the
           children
           reciprocally
           to
           them
           both
           Luxury
           will
           not
           flow
           in
           without
           other
           violations
           .
           But
           who
           think
           to
           retain
           the
           vice
           ,
           and
           to
           provide
           against
           the
           inconveniencies
           will
           hardly
           scape
           others
           ,
           that
           
           they
           foresaw
           not
           .
           Although
           what
           arguments
           to
           such
           as
           can
           collude
           with
           vertue
           ?
           Their
           prudence
           cannot
           be
           upheld
           long
           ,
           as
           it
           is
           disjoyned
           from
           that
           connexion
           :
           nor
           misfortunes
           be
           declined
           .
           
             Non
             potest
             jucundè
             vivo
             ,
             nisi
             cum
             virtute
             vivatur
             .
          
        
         
           But
           shall
           we
           dare
           to
           oppose
           the
           Maxims
           of
           our
           Grandsirs
           ?
           That
           persons
           are
           equal
           ,
           fortunes
           only
           do
           incline
           ,
           that
           marriage
           is
           only
           for
           conveniency
           ,
           love
           will
           follow
           ,
           where
           't
           is
           well
           provided
           :
           that
           a
           beauty
           is
           no
           attractive
           ,
           or
           vertue
           any
           motive
           to
           a
           wise-man
           .
           That
           the
           fondnesses
           of
           youth
           are
           to
           be
           broken
           otherwayes
           ,
           that
           wealth
           and
           honour
           may
           be
           espoused
           at
           the
           last
           ,
           and
           a
           potent
           family
           rather
           then
           a
           most
           accomplisht
           person
           ?
           Italian
           Contracts
           !
           where
           the
           son
           seeth
           not
           the
           daughter
           ,
           which
           the
           
             Gente
             honorate
          
           have
           adjusted
           for
           him
           ,
           till
           the
           wedding-day
           :
           As
           many
           of
           our
           heirs
           here
           until
           conveighances
           and
           settlements
           be
           ready
           for
           the
           sealing
           .
           If
           these
           be
           occasion
           of
           like
           accord
           to
           follow
           ,
           indeed
           there
           is
           need
           of
           caution
           in
           the
           contract
           ,
           but
           whether
           a
           Good
           Nature
           can
           suffice
           to
           all
           adventures
           ,
           I
           must
           rather
           crave
           time
           for
           experience
           ,
           than
           undertake
           to
           argue
           here
           .
        
         
           §
           .
           VI.
           While
           we
           treat
           only
           of
           the
           Amicable
           bent
           of
           a
           Good
           Nature
           ,
           with
           the
           Acts
           and
           characters
           thereof
           ,
           though
           we
           may
           intrench
           somewhat
           upon
           the
           Topick
           of
           friendship
           ,
           yet
           we
           are
           not
           bound
           to
           follow
           the
           extent
           of
           that
           vertue
           (
           if
           I
           may
           so
           call
           it
           )
           or
           systan
           rather
           of
           many
           singular
           
           excellencies
           ,
           but
           only
           to
           trace
           the
           rudiments
           of
           Social
           Amity
           in
           an
           incorrupted
           Nature
           :
           A
           sociable
           Nature
           I
           take
           to
           be
           most
           humane
           ,
           and
           apt
           to
           Amity
           ,
           and
           the
           more
           Amicable
           ,
           the
           more
           sociable
           .
           Therefore
           first
           ,
           let
           us
           take
           some
           notice
           wherein
           it
           seems
           to
           suffer
           violence
           or
           restraint
           .
        
         
           1.
           
           In
           altitudes
           ,
           or
           acts
           of
           bravery
           :
           which
           extend
           the
           habit
           either
           of
           the
           mind
           ,
           or
           of
           the
           object
           ,
           when
           it
           is
           discerned
           ,
           we
           discover
           a
           ridiculous
           pusillanimity
           ;
           one
           makeing
           ombrage
           of
           a
           petty
           office
           with
           much
           estate
           ,
           another
           prodigal
           of
           officiousness
           about
           nothing
           .
           We
           despise
           a
           little
           spirit
           in
           attempting
           a
           great
           matter
           ,
           which
           we
           call
           offering
           at
           a
           thing
           ;
           and
           an
           ostentator
           of
           magnanimity
           in
           a
           thing
           mean
           and
           ordinary
           .
           Who
           would
           not
           laugh
           at
           a
           Spanish
           smith
           ,
           
           coming
           with
           his
           long
           cloak
           and
           sword
           (
           to
           be
           put
           off
           ,
           and
           laid
           aside
           in
           order
           )
           to
           shooe
           an
           horse
           ?
           Or
           a
           Mountebank
           descending
           from
           his
           Coach
           ,
           or
           litter
           to
           draw
           a
           tooth
           upon
           the
           stage
           ?
           So
           in
           morals
           ,
           to
           do
           any
           little
           acts
           of
           kindness
           with
           a
           flourish
           and
           vapour
           ,
           shewes
           that
           there
           is
           not
           much
           goodness
           to
           be
           expected
           there
           ;
           but
           that
           it
           is
           intended
           ,
           a
           little
           should
           go
           far
           ,
           and
           be
           more
           requited
           ,
           then
           deserveth
           .
           When
           we
           see
           another
           as
           busy
           as
           a
           nurse
           to
           please
           a
           child
           ,
           (
           when
           she
           gives
           it
           Porcelain
           ,
           or
           Venice-glasses
           to
           break
           for
           its
           pleasure
           )
           to
           obtain
           a
           little
           breath
           of
           favour
           .
           Do
           we
           not
           think
           strange
           of
           his
           profusion
           ?
           If
           real
           kindnesses
           be
           squandred
           away
           ,
           without
           respect
           
           of
           times
           ,
           or
           persons
           ,
           only
           that
           abundance
           of
           good
           will
           may
           be
           noted
           ;
           those-uneven
           stretches
           will
           render
           Nature
           low
           at
           another
           time
           ,
           when
           it
           should
           rise
           up
           to
           be
           adequate
           to
           occasion
           :
           whereas
           she
           delights
           to
           keep
           an
           even
           course
           of
           bounty
           ,
           and
           not
           to
           strain
           but
           for
           some
           advantage
           to
           herself
           ,
           in
           the
           same
           individual
           ,
           or
           another
           .
        
         
           2.
           
           In
           indifferency
           ,
           and
           remissness
           nature
           is
           no
           less
           restrained
           ,
           whether
           it
           be
           in
           sluggish
           flat
           demeanures
           ,
           which
           are
           accounted
           good
           only
           because
           they
           are
           thought
           to
           have
           no
           hurt
           in
           them
           ;
           or
           in
           servile
           complyance
           ,
           which
           seemeth
           to
           be
           so
           loving
           ,
           as
           if
           it
           loved
           all
           (
           and
           so
           it
           doth
           alike
           )
           and
           hated
           none
           .
           It
           contradicteth
           not
           ,
           nor
           admonisheth
           ,
           nor
           disliketh
           .
           Only
           to
           keep
           its
           own
           quiet
           ,
           set
           a
           compa●●
           quite
           contrary
           ,
           and
           it
           is
           not
           altered
           :
           but
           as
           this
           may
           admit
           of
           some
           cunning
           ,
           as
           well
           as
           the
           complaisance
           of
           some
           courtiers
           ,
           we
           shall
           waive
           it
           ,
           as
           not
           intending
           to
           speak
           of
           things
           artificial
           .
           Our
           Good
           Nature
           towards
           its
           proper
           objects
           is
           rational
           without
           studying
           ,
           free
           without
           impulse
           ,
           and
           keen
           and
           active
           of
           its
           own
           vigour
           .
        
         
           §
           .
           §
           .
           I.
           The
           first
           respect
           wherein
           we
           shall
           consider
           it
           ,
           is
           in
           its
           love
           of
           company
           ,
           whether
           ordinary
           or
           adventitious
           .
        
         
           1.
           
           With
           its
           confidents
           it
           is
           an
           hearts
           ease
           to
           communicate
           ;
           the
           only
           pleasure
           of
           the
           soul
           being
           in
           diffusion
           ,
           and
           the
           only
           grief
           to
           be
           pent
           up
           in
           solitude
           ,
           and
           in
           silence
           .
           Retirement
           is
           an
           extinguisher
           
           to
           its
           flames
           ,
           and
           obscurity
           gives
           it
           night
           without
           either
           sleep
           or
           rest
           .
           Hence
           Philosophers
           have
           professed
           to
           an
           excellent
           art
           of
           contemplation
           ,
           to
           make
           the
           soul
           converse
           with
           it self
           ,
           as
           with
           another
           ,
           that
           a
           man
           might
           be
           
             nunquam
             minus
             sola
             ,
             quàm
             cùm
             maximè
             sola
             ,
          
           as
           the
           Emperor
           and
           Philosopher
           professed
           of
           himself
           .
           And
           as
           Divines
           teach
           us
           of
           communion
           with
           the
           blessed
           Trinity
           to
           recompence
           the
           want
           of
           external
           communications
           ,
           knowing
           that
           a
           mans
           mind
           will
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           feed
           upon
           his
           heart
           ,
           &
           prey
           upon
           his
           spirits
           ,
           if
           it
           have
           not
           some
           object
           ,
           wherewithall
           to
           entertain
           its
           spirituall
           appetite
           .
           Nor
           is
           it
           an
           easy
           death
           to
           be
           thus
           stifled
           ;
           but
           't
           is
           sensibly
           the
           sweetest
           life
           to
           impart
           our
           alacrity
           unto
           others
           ,
           that
           can
           requite
           it
           :
           to
           tosse
           the
           ball
           of
           free
           discourse
           to
           them
           ,
           that
           can
           take
           it
           on
           the
           racket
           and
           return
           it
           〈◊〉
           brea●
           a
           jest
           where
           it
           may
           be
           sure
           to
           be
           well
           retorted
           .
           This
           is
           to
           revive
           while
           we
           droop
           ,
           to
           grow
           while
           we
           wast
           ,
           and
           to
           thrive
           while
           we
           play
           .
           To
           live
           our
           own
           lives
           and
           a
           part
           of
           theirs
           ;
           to
           enjoy
           our
           own
           joyes
           multiplied
           with
           reflections
           ,
           and
           enjoy
           others
           by
           inter-changing
           :
           to
           receive
           innumerable
           quantity
           of
           spirits
           out
           of
           others
           breasts
           ,
           and
           to
           dis-spirit
           none
           ,
           but
           to
           live
           one
           life
           of
           sense
           ,
           another
           life
           of
           reason
           ,
           and
           another
           life
           in
           the
           common
           light
           of
           our
           acquaintance
           .
        
         
           2.
           
           Which
           makes
           the
           same
           disposition
           as
           covetous
           to
           Ampliate
           this
           same
           number
           out
           of
           every
           incident
           conversation
           .
           As
           it
           is
           an
           indecency
           to
           
           intrude
           into
           strange
           company
           without
           occasion
           for
           fear
           of
           interfering
           in
           any
           businesses
           ,
           or
           interpealing
           privacy
           :
           So
           it
           is
           an
           inhumanity
           to
           have
           an
           aversation
           ,
           or
           a
           niceness
           of
           accosting
           ,
           for
           I
           may
           disturb
           their
           apprehensions
           with
           somewhat
           that
           is
           amiss
           in
           them
           ,
           or
           me
           :
           Either
           weakness
           through
           disuse
           ,
           or
           a
           certain
           pride
           in
           prejudging
           of
           the
           company
           .
           What
           hath
           hesitancy
           or
           suspition
           to
           do
           amongst
           the
           freer
           spirits
           ?
           Or
           curiosity
           of
           knowing
           before
           we
           venture
           ?
           Since
           there
           are
           as
           many
           forms
           of
           receding
           without
           offence
           ,
           as
           there
           are
           of
           fair
           access
           ,
           and
           the
           same
           rule
           of
           civility
           subservient
           to
           them
           both
           .
           Though
           women
           have
           not
           all
           the
           latitude
           that
           men
           may
           use
           ,
           yet
           hardly
           any
           but
           children
           are
           restrained
           for
           want
           of
           discretion
           .
           Nay
           ,
           a
           greater
           pleasure
           is
           conceived
           (
           oftentimes
           )
           in
           the
           company
           of
           strangers
           ,
           then
           of
           our
           familiars
           ,
           either
           through
           variety
           ,
           or
           exciting
           of
           the
           spirits
           to
           accommodate
           our selves
           unto
           them
           ,
           to
           gain
           their
           good
           opinion
           ,
           or
           to
           learn
           by
           them
           .
           Therefore
           are
           men
           brought
           up
           abroad
           in
           Schooles
           ,
           or
           Courts
           ,
           or
           Camps
           ,
           or
           foreign
           Countreys
           ,
           that
           they
           may
           gain
           an
           universal
           humanity
           :
           which
           is
           to
           enlarge
           their
           Capacity
           ,
           and
           advance
           the
           common
           rudiments
           of
           Good
           Nature
           ,
           but
           our
           discourse
           is
           not
           of
           such
           as
           are
           highly
           accomplished
           ,
           or
           utterly
           rude
           of
           breeding
           .
           In
           the
           first
           ,
           Nature
           not
           being
           so
           discernible
           by
           reason
           of
           its
           alloy
           ;
           nor
           in
           the
           second
           ,
           because
           it
           lies
           invelopped
           in
           the
           Ore.
           
        
         
         
           Wherefore
           a
           Good
           Disposition
           will
           meet
           those
           ends
           with
           as
           bounteous
           an
           humor
           ,
           as
           its
           measure
           of
           natural
           ,
           or
           acquired
           good
           parts
           can
           afford
           it
           ;
           and
           avoid
           all
           impediments
           that
           encumber
           ,
           or
           with
           hold
           it
           .
           Which
           is
           not
           done
           by
           strained
           endeavour
           .
           The
           presence
           of
           what
           we
           love
           ,
           will
           move
           alacrity
           in
           us
           ,
           and
           in
           them
           from
           whose
           presence
           we
           conceive
           it
           .
           Whereas
           a
           desultory
           humor
           ,
           or
           exultancy
           brought
           from
           abroad
           into
           an
           unconcerned
           company
           moves
           disdain
           .
           'T
           is
           fit
           we
           should
           be
           modest
           in
           conversation
           ,
           and
           not
           come
           puffed
           up
           with
           our
           own
           hopes
           or
           fortunes
           (
           which
           a
           mind
           well-govern'd
           would
           conceal
           )
           despising
           others
           ,
           but
           applying
           our selves
           to
           accommodation
           :
           first
           by
           civility
           ,
           which
           is
           prompt
           and
           ready
           to
           such
           a
           temper
           ,
           that
           esteemeth
           none
           inferiour
           to
           it self
           ,
           and
           is
           ready
           to
           justifie
           and
           assert
           to
           another
           all
           the
           honour
           that
           it
           finds
           in
           him
           (
           which
           we
           have
           shew'd
           before
           of
           our
           Good
           Nature
           ,
           as
           't
           is
           void
           of
           pride
           ,
           and
           then
           by
           courtesie
           ;
           which
           is
           no
           less
           natural
           unto
           him
           ,
           who
           also
           esteems
           himself
           equal
           (
           in
           the
           rectitude
           of
           his
           mind
           )
           unto
           the
           best
           ,
           and
           noblest
           .
           By
           which
           means
           silence
           soon
           is
           broken
           ,
           and
           complacency
           loosed
           ,
           whether
           it
           be
           in
           serious
           argument
           ,
           or
           in
           pleasant
           entertainment
           .
           Once
           most
           sure
           it
           is
           ,
           that
           nothing
           agrees
           less
           then
           taciturnity
           .
           Should
           we
           be
           studying
           to
           be
           wise
           ,
           when
           we
           should
           use
           our
           wisdom
           ?
           Should
           we
           be
           studying
           to
           excell
           ,
           where
           if
           we
           did
           excell
           ,
           '
           t
           were
           '
           fit
           we
           should
           suspend
           the
           use
           ,
           to
           make
           our selves
           
           equal
           ?
           Are
           we
           afraid
           to
           expose
           our selves
           ?
           What
           account
           ,
           what
           state
           do
           we
           make
           of
           our
           precious
           selves
           ,
           while
           we
           make
           so
           little
           of
           our
           company
           ?
           Do
           we
           affect
           to
           be
           honoured
           ,
           and
           not
           to
           be
           beloved
           ?
           Or
           do
           we
           think
           ,
           that
           to
           give
           occasion
           of
           suspicion
           by
           a
           sullen
           silence
           ,
           will
           be
           the
           best
           way
           to
           procure
           it
           ?
           Though
           Cato
           was
           a
           wise
           man
           repleat
           with
           solid
           vertue
           :
           yet
           for
           this
           reason
           he
           became
           oftentimes
           unacceptable
           ;
           and
           once
           in
           particular
           ,
           when
           he
           came
           to
           visit
           Pompey
           ,
           that
           noble
           Captain
           did
           him
           all
           honor
           double
           ,
           that
           he
           might
           be
           the
           more
           soon
           ,
           and
           fairly
           rid
           of
           that
           severity
           ,
           which
           as
           Great
           as
           he
           was
           ,
           he
           feared
           and
           hated
           while
           he
           complemented
           .
           Deprive
           us
           of
           loquacity
           ,
           and
           it
           is
           no
           matter
           what
           Government
           we
           live
           under
           ,
           a
           Tyranny
           is
           a
           good
           as
           a
           Royal
           Monarchy
           .
           'T
           is
           no
           matter
           what
           minds
           we
           wear
           about
           us
           .
           Ignorance
           is
           as
           good
           as
           wit.
           Who
           will
           carry
           gold
           in
           his
           pocket
           ,
           if
           it
           be
           a
           shame
           to
           shew
           it
           ?
           I
           admire
           not
           (
           just
           at
           this
           point
           )
           that
           the
           Ancient
           Philosophers
           complain
           of
           contempt
           ,
           while
           I
           remember
           what
           Masters
           they
           were
           of
           this
           Cynical
           Dogma
           of
           Taciturnity
           ,
           an
           intollerable
           thing
           amongst
           men
           .
           I
           had
           rather
           hear
           a
           fool
           prate
           ,
           or
           a
           dog
           bark
           ,
           then
           see
           a
           barbed
           Master
           sit
           silent
           .
        
         
           But
           if
           the
           argument
           be
           serious
           ,
           the
           soft
           composure
           of
           minds
           ,
           and
           expressions
           (
           that
           follow
           )
           of
           mutual
           apprehensions
           have
           a
           singular
           power
           to
           attract
           ,
           and
           oblige
           acquaintance
           .
           A
           thing
           ,
           which
           the
           vertuous
           Epaminondas
           valued
           so
           highly
           .
           That
           
           he
           thought
           the
           day
           lost
           ,
           if
           he
           went
           in
           publick
           and
           did
           not
           gain
           a
           new
           friend
           .
           Besides
           ,
           that
           the
           thing
           bears
           a
           singular
           pleasure
           ,
           and
           satisfaction
           in
           it self
           ,
           inasmuch
           as
           the
           soul
           sees
           it self
           by
           the
           light
           of
           those
           collisions
           ;
           which
           else
           would
           not
           know
           how
           to
           guess
           at
           the
           notions
           ,
           that
           it
           has
           of
           it self
           ,
           or
           the
           things
           without
           it
           .
           Such
           company
           is
           a
           Mirror
           to
           ourselves
           ,
           whereby
           we
           know
           ,
           when
           we
           want
           trimming
           ,
           and
           wherein
           we
           want
           accomplishing
           .
        
         
           Or
           if
           the
           entertainment
           of
           our
           time
           and
           coversation
           be
           only
           to
           refresh
           ,
           and
           divert
           one
           another
           ,
           the
           most
           homilitical
           of
           all
           vertues
           is
           facetiousness
           ,
           which
           has
           a
           way
           to
           gain
           ones
           heart
           ,
           to
           delight
           ones
           eye
           and
           ear
           ,
           to
           quippe
           without
           distast
           ,
           to
           insinuate
           with
           sweetness
           ,
           and
           to
           make
           the
           Droll
           most
           beloved
           and
           desired
           ,
           for
           it
           is
           (
           indeed
           )
           a
           most
           Gentile
           Quality
           ,
           and
           such
           as
           Princes
           have
           found
           ,
           whereby
           to
           remit
           their
           Majesty
           for
           their
           use
           and
           pleasure
           ,
           and
           to
           resume
           it
           without
           any
           Observation
           .
           But
           Satyrical
           wit
           hath
           too
           much
           malice
           in
           it
           ,
           and
           can
           hardly
           be
           ingenuous
           without
           aspersion
           ;
           or
           fail
           to
           touch
           some
           person
           more
           picquantly
           then
           another
           ,
           which
           is
           contrary
           to
           the
           humour
           of
           our
           Good
           nature
           ,
           that
           avoideth
           all
           impediments
           of
           fruition
           in
           Society
           .
        
         
           1.
           
           And
           First
           ,
           in
           avoideth
           Melancholy
           ,
           as
           it
           is
           a
           minding
           considering
           of
           our selves
           ,
           more
           then
           others
           :
           and
           instead
           of
           rendring
           us
           able
           to
           contribute
           delight
           to
           the
           company
           doth
           rather
           
           call
           them
           to
           succour
           ,
           and
           relieve
           us
           ,
           and
           is
           apt
           to
           make
           us
           the
           subject
           of
           their
           notice
           .
           And
           what
           can
           they
           note
           in
           it
           but
           imbecility
           and
           want
           of
           spirits
           ?
           Or
           sloth
           and
           want
           of
           resolution
           ?
           For
           a
           good
           man
           will
           bear
           (
           at
           least
           )
           his
           own
           infirmities
           ,
           as
           much
           as
           can
           be
           ,
           that
           he
           may
           be
           ready
           to
           aid
           another
           ,
           if
           need
           require
           .
           Or
           if
           they
           be
           such
           as
           he
           cannor
           cover
           ,
           or
           dissemble
           ,
           he
           will
           not
           come
           abroad
           with
           them
           .
           
             Affectûs
             uti
             corporis
             vulner
             a
             sunt
             celanda
             .
          
           When
           the
           Gracious
           Pyrocles
           was
           most
           frankly
           entertained
           at
           the
           house
           of
           Honest
           Kalander
           ,
           while
           they
           were
           at
           Table
           ,
           a
           letter
           comes
           to
           him
           ,
           that
           his
           son
           Clitophon
           was
           taken
           Prisoner
           (
           if
           it
           were
           no
           worse
           )
           by
           the
           Savage
           Helots
           .
           When
           he
           riseth
           from
           the
           Table
           ,
           and
           is
           two
           or
           three
           dayes
           sequestred
           in
           his
           chamber
           with
           rending
           pangs
           and
           dolors
           for
           his
           only
           son
           :
           his
           guest
           could
           learn
           nothing
           ,
           not
           from
           his
           servants
           of
           the
           cause
           of
           so
           much
           absence
           .
           And
           this
           you
           'l
           say
           was
           noble
           ,
           but
           it
           might
           be
           easily
           done
           in
           lesser
           cases
           .
        
         
           2.
           
           Secondly
           it
           avoideth
           anger
           ,
           and
           exception
           .
           Though
           Homer
           introduce
           his
           Gods
           and
           Heroes
           brawling
           in
           their
           feasts
           and
           publick
           councels
           ;
           and
           the
           Antient
           Romans
           ,
           as
           appeareth
           in
           their
           Orators
           and
           Historians
           (
           though
           I
           never
           read
           of
           any
           duels
           among
           them
           upon
           these
           occasions
           )
           were
           wont
           to
           applaud
           themselves
           ,
           and
           reproach
           their
           adversaries
           both
           in
           their
           Comitia
           and
           their
           Senate
           ;
           yet
           our
           modern
           manners
           seem
           utterly
           to
           disallow
           
           it
           .
           The
           Italian
           will
           continue
           his
           fair
           carriage
           ,
           while
           he
           has
           retained
           
           Bravo's
           to
           revenge
           his
           conceived
           malice
           .
           The
           French
           after
           some
           short
           Broüilleric
           will
           recollect
           his
           jollity
           ,
           and
           send
           a
           challenge
           to
           your
           lodging
           .
           The
           Spaniard
           will
           call
           you
           no
           worse
           then
           Senor
           at
           the
           rapiers
           drawing
           .
           So
           much
           we
           must
           approve
           ,
           as
           carries
           the
           shadow
           of
           vertue
           along
           with
           it
           ,
           and
           saves
           embroilments
           in
           civil
           conversation
           .
           For
           the
           rest
           ,
           a
           Good
           Nature
           is
           not
           subject
           to
           exception
           ,
           is
           not
           lightly
           impelled
           unto
           anger
           ;
           but
           easily
           reduced
           unto
           satisfaction
           ,
           and
           is
           never
           transported
           to
           revenge
           .
        
         
           1.
           
           Not
           exceptious
           ,
           for
           the
           causes
           of
           that
           are
           incompatible
           unto
           this
           .
           It
           is
           not
           of
           a
           saint
           and
           wearish
           temper
           ,
           having
           a
           sound
           mind
           in
           a
           sound
           body
           :
           the
           one
           of
           which
           (
           however
           )
           is
           able
           to
           correct
           some
           imbecillity
           in
           the
           other
           .
           It
           hath
           never
           been
           out
           of
           love
           ,
           or
           use
           of
           conversation
           ,
           whereby
           what
           liberty
           it
           hath
           wont
           to
           take
           to
           it self
           ,
           it
           hath
           still
           allowed
           to
           another
           .
           Ingenious
           persons
           have
           a
           power
           over
           one
           another
           without
           usurpation
           .
           It
           is
           not
           shady
           or
           retired
           ,
           fancying
           it self
           to
           be
           unintelligible
           ,
           and
           grieving
           when
           it
           is
           discovered
           :
           for
           it
           desireth
           nothing
           more
           then
           to
           be
           rightly
           understood
           ,
           and
           if
           it
           find
           otherwise
           ,
           is
           glad
           of
           an
           occasion
           to
           vindicate
           itself
           without
           alteration
           .
           It
           hath
           no
           prejudice
           against
           any
           person
           or
           profession
           ,
           or
           condition
           :
           neither
           thinks
           itself
           to
           ly
           so
           much
           at
           open
           guard
           ,
           as
           to
           be
           obnoxious
           to
           every
           pass
           of
           wit
           ,
           or
           censure
           ;
           or
           is
           so
           tender
           as
           to
           be
           lightly
           
           hurt
           by
           them
           .
           And
           to
           blow
           away
           a
           little
           dust
           ,
           or
           to
           put
           by
           a
           ruder
           chocque
           in
           play
           ,
           or
           exercise
           is
           but
           a
           sport
           of
           Candour
           .
           In
           a
           word
           ,
           being
           void
           of
           pride
           ,
           it
           is
           not
           pricked
           about
           punctilioes
           ,
           that
           such
           an
           one
           saluted
           another
           ,
           and
           passed
           him
           by
           .
           That
           another
           observed
           not
           his
           right
           of
           precedency
           .
           That
           a
           third
           descanted
           upon
           his
           words
           .
           Or
           that
           the
           company
           did
           not
           treat
           him
           with
           such
           respects
           ,
           or
           caresses
           ,
           as
           he
           might
           have
           expected
           from
           them
           ,
           for
           he
           is
           more
           magnanimous
           :
           and
           knows
           there
           can
           be
           no
           violence
           upon
           mens
           minds
           ,
           but
           that
           in
           their
           own
           free
           actions
           they
           ought
           to
           do
           according
           to
           their
           discretions
           ,
           though
           it
           be
           to
           do
           amiss
           :
           since
           the
           strictness
           of
           equity
           is
           hard
           to
           be
           had
           even
           from
           law
           ,
           and
           honor
           :
           &
           we
           do
           not
           live
           (
           as
           Tully
           saies
           )
           among
           men
           absolute
           ,
           but
           such
           as
           are
           (
           
             tanquā
             simulachra
             virtutum
          
           )
           moving
           statues
           or
           apparitions
           of
           vertues
           .
        
         
           2.
           
           Not
           lightly
           impelled
           unto
           anger
           .
           Because
           it
           valueth
           not
           it self
           higher
           then
           another
           ;
           nor
           preferreth
           its
           own
           apprehension
           .
           Opiniastreté
           is
           commonly
           the
           boutefeu
           of
           anger
           both
           in
           those
           that
           are
           lightly
           angry
           ,
           and
           lightly
           pacified
           ,
           if
           they
           be
           humoured
           ;
           and
           in
           those
           that
           are
           slow
           to
           anger
           :
           but
           tenacious
           ,
           and
           almost
           implacable
           .
           Which
           latter
           is
           tyrannical
           in
           some
           Natures
           :
           but
           with
           some
           difference
           has
           been
           observed
           in
           persons
           of
           highest
           vertue
           .
        
         
           M.
           
             Livius
             Salinator
          
           ,
           after
           he
           had
           borne
           the
           Consulat
           ,
           
           was
           brought
           to
           judgement
           by
           the
           Tribunes
           of
           the
           people
           ,
           and
           
           unjustly
           cast
           and
           censured
           ,
           which
           he
           took
           so
           hainously
           ,
           that
           he
           absented
           himself
           from
           the
           City
           ,
           and
           all
           publick
           meetings
           .
           Eight
           years
           after
           ,
           the
           Consuls
           bring
           him
           back
           to
           Rome
           ,
           but
           he
           came
           in
           old
           cloathes
           ,
           hair
           and
           beard
           neglected
           ,
           importing
           in
           his
           habit
           ,
           and
           countenance
           a
           signal
           memory
           of
           his
           disgrace
           .
           The
           Censors
           compel
           him
           to
           be
           shaved
           ,
           and
           to
           lay
           aside
           his
           obsolete
           weeds
           ,
           and
           come
           into
           the
           Senate
           :
           where
           he
           sate
           long
           without
           a
           word
           speaking
           ,
           till
           the
           cause
           of
           one
           of
           his
           Kinsmen
           forced
           him
           to
           arise
           :
           and
           therby
           mov'd
           the
           Senate
           ,
           and
           all
           the
           Roman
           people
           with
           consideration
           of
           the
           indignity
           wherewithal
           they
           had
           disobliged
           such
           a
           man
           ,
           whose
           head
           &
           hand
           they
           had
           so
           long
           wanted
           ,
           while
           Annibal
           had
           been
           at
           their
           gates
           ,
           and
           A
           sdrubal
           was
           now
           entred
           with
           another
           Army
           ,
           no
           less
           formidable
           then
           the
           other
           .
           They
           unanimously
           choose
           him
           Consul
           :
           only
           he
           himself
           stands
           our
           accusing
           the
           levity
           of
           the
           City
           in
           choosing
           him
           ,
           that
           was
           not
           yet
           acquitted
           of
           their
           condemnation
           .
           After
           much
           submission
           and
           entreaty
           of
           the
           Common-wealth
           he
           is
           contented
           to
           hold
           ,
           and
           to
           be
           reconciled
           first
           to
           his
           collegue
           
             Cl.
             Nero
          
           (
           with
           whom
           before
           he
           had
           had
           contention
           )
           but
           not
           without
           great
           difficulty
           ,
           because
           he
           thought
           the
           iniquity
           of
           his
           fortune
           did
           not
           set
           him
           on
           even
           terms
           in
           the
           action
           .
           Then
           to
           go
           out
           and
           archieve
           his
           Province
           ,
           which
           was
           to
           meet
           Asdrubal
           ,
           while
           his
           Collegue
           went
           to
           oppose
           Annibal
           and
           to
           impeach
           their
           conjuction
           .
           But
           as
           he
           was
           about
           to
           
           go
           ,
           when
           Fabius
           Cunctator
           advised
           with
           him
           ,
           how
           he
           would
           wage
           that
           war
           :
           He
           answered
           ,
           that
           as
           soon
           as
           ever
           he
           should
           see
           his
           enemy
           ,
           he
           would
           engage
           him
           .
           But
           why
           in
           such
           haste
           replied
           
             Fabius
             .
             Aut
             ex
             hoste
             ,
             egregiam
             gloriam
             ,
             inquit
             ,
             aut
             ex
             civibus
             victis
             gaudium
             ,
             meritum
             certò
             ,
             eisi
             non
             honestum
             capiam
             .
          
           Notwithstanding
           he
           acted
           in
           entire
           correspendency
           with
           his
           Collegue
           ,
           and
           they
           returned
           both
           in
           Triumph
           .
           But
           when
           afterwards
           this
           Magistracy
           was
           expired
           ,
           aed
           they
           were
           both
           chosen
           Censors
           .
           Nero
           who
           before
           was
           the
           more
           placable
           ,
           discovered
           now
           his
           Malignity
           rather
           was
           the
           greater
           ;
           for
           he
           degraded
           Livius
           his
           Collegue
           ,
           because
           he
           had
           been
           condemned
           by
           the
           people
           ,
           and
           in
           revenge
           ,
           Livius
           did
           the
           same
           to
           him
           for
           false
           testimony
           ,
           and
           reconcilement
           :
           and
           withal
           left
           all
           the
           Tribes
           (
           but
           one
           which
           had
           no
           part
           in
           his
           censure
           )
           in
           arriere
           ,
           because
           they
           had
           condemned
           him
           unjustly
           ,
           and
           after
           made
           him
           Consul
           ,
           and
           Censor
           ,
           
             Itaque
             ibi
             foedum
             certamen
             inquinandi
             famam
             alterius
             cum
             suae
             famae
             damno
             factum
             est
             .
          
           
           On
           the
           other
           side
           ,
           when
           there
           had
           been
           most
           publick
           ,
           sharp
           ,
           and
           inveterate
           enmities
           &
           competitions
           between
           
             M.
             Aemylius
             Lepidus
          
           ,
           and
           
             M.
             Fulvius
             Nobilior
          
           ;
           when
           they
           were
           both
           chosen
           Censors
           ,
           and
           reconciled
           by
           Authority
           of
           Senate
           and
           people
           ,
           they
           continued
           so
           unanimous
           in
           it
           ,
           that
           although
           their
           actions
           were
           divers
           between
           themselves
           ,
           and
           disagreeable
           to
           the
           liking
           of
           the
           people
           ,
           they
           could
           not
           
           afterwards
           be
           dis-jointed
           ;
           though
           the
           people
           would
           have
           been
           as
           glad
           to
           have
           made
           them
           appease
           one
           another
           ,
           as
           ever
           they
           were
           to
           have
           reconciled
           them
           .
           These
           great
           persons
           who
           have
           much
           reasons
           and
           reality
           in
           them
           ,
           are
           the
           more
           excusable
           if
           they
           do
           not
           remit
           of
           the
           heigth
           of
           their
           spirits
           ,
           without
           as
           good
           reason
           to
           return
           to
           a
           good
           will
           ,
           as
           they
           had
           to
           turn
           from
           it
           .
           And
           yet
           many
           times
           their
           mistake
           obstinacy
           may
           be
           such
           ,
           as
           may
           render
           the
           task
           very
           difficult
           to
           give
           them
           satisfaction
           .
           The
           misprision
           of
           Madam
           
             de
             Bar
          
           ,
           the
           only
           Sister
           of
           
             Henry
             le
             grand
          
           ,
           about
           the
           Duke
           of
           
           Sully's
           traversing
           of
           her
           marriage
           with
           the
           Comte
           of
           Soissons
           proved
           dangerous
           ,
           
           and
           a
           long
           time
           unpracticable
           unto
           that
           favourite
           of
           the
           King
           her
           Brother
           ,
           to
           recover
           her
           good
           graces
           .
           And
           the
           Cardinal
           of
           Richelieu
           pin'd
           and
           languished
           ,
           and
           yet
           failed
           in
           his
           endeavour
           of
           appeasing
           the
           displeasure
           of
           the
           Q.
           Mother
           of
           France
           ,
           who
           had
           raised
           him
           ,
           and
           afterwards
           in
           hatred
           of
           him
           retired
           ,
           and
           dyed
           at
           Cologue
           .
        
         
           There
           were
           great
           interests
           compounded
           in
           these
           passions
           ,
           and
           the
           persons
           great
           ;
           If
           therefore
           they
           were
           bound
           to
           make
           account
           of
           themselves
           ,
           and
           peradventure
           did
           exceed
           in
           it
           ,
           in
           the
           same
           act
           making
           too
           little
           of
           these
           others
           whom
           before
           they
           had
           honoured
           .
           What
           wonder
           if
           the
           indignation
           bare
           high
           ,
           and
           their
           own
           tempers
           suffer'd
           violence
           ?
           In
           simple
           Nature
           ,
           it
           not
           just
           
           to
           make
           our selves
           the
           standard
           of
           another
           mans
           worth
           ,
           or
           his
           approving
           of
           himself
           to
           our
           judgements
           and
           apprehensions
           to
           be
           the
           exact
           quadrat
           of
           the
           rectitude
           of
           his
           actions
           ,
           or
           as
           he
           pleaseth
           or
           displeaseth
           us
           ,
           so
           to
           set
           him
           by
           ,
           or
           to
           set
           by
           him
           :
           for
           we
           may
           value
           our selves
           as
           we
           are
           valued
           by
           others
           ,
           but
           we
           may
           not
           value
           others
           as
           they
           value
           us
           ,
           to
           respect
           them
           just
           to
           that
           degree
           and
           no
           otherwise
           :
           although
           it
           be
           (
           in
           effect
           )
           the
           more
           frequent
           use
           and
           practise
           .
        
         
           Besides
           the
           same
           impulsives
           that
           are
           ordinary
           are
           not
           a
           Good
           Nature
           .
           For
           what
           is
           a
           sense
           of
           incivility
           ,
           or
           contempt
           to
           one
           that
           is
           void
           of
           pride
           ?
           Or
           how
           weak
           to
           one
           that
           is
           so
           full
           of
           goodness
           ,
           that
           he
           rather
           accounteth
           the
           same
           to
           have
           been
           but
           a
           negligence
           or
           omission
           ,
           or
           inadvertency
           ?
           Or
           in
           fine
           ,
           how
           null
           and
           void
           to
           one
           ,
           that
           doth
           not
           more
           take
           upon
           him
           to
           be
           Judge
           of
           the
           Action
           ,
           then
           the
           party
           obnoxious
           ,
           whom
           he
           presumeth
           to
           have
           judged
           outherwise
           ?
        
         
           3.
           
           Wherefore
           it
           is
           easie
           to
           be
           pacified
           ,
           having
           such
           arguments
           ready
           ;
           and
           being
           apt
           to
           coin
           more
           such
           out
           of
           the
           same
           mint
           ,
           for
           it
           cannot
           retain
           its
           anger
           without
           pain
           ,
           though
           it
           have
           not
           had
           satisfaction
           It
           cannot
           so
           highly
           resent
           opposition
           ,
           since
           it
           knowes
           none
           escape
           it
           .
           It
           cannot
           stick
           precisely
           to
           its
           own
           rules
           or
           apprehensions
           ,
           knowing
           that
           other
           men
           have
           others
           ,
           either
           in
           the
           general
           ,
           or
           as
           to
           their
           particulars
           ,
           no
           less
           convenient
           .
           It
           knows
           that
           no
           man
           serves
           to
           all
           turns
           ,
           
           but
           to
           be
           used
           as
           far
           as
           he
           is
           proper
           ,
           more
           not
           to
           be
           expected
           from
           him
           .
           That
           allowance
           is
           to
           be
           given
           to
           mens
           defects
           ,
           and
           to
           some
           mens
           wilful
           humors
           ,
           which
           are
           not
           any
           just
           cause
           of
           anger
           ,
           although
           impertinent
           ,
           or
           troublesome
           .
           It
           hateth
           the
           acts
           as
           rude
           ,
           and
           the
           effects
           of
           anger
           it
           dreads
           as
           brutish
           ,
           sometimes
           it
           cannot
           but
           remit
           its
           anger
           to
           occasion
           ,
           if
           the
           person
           be
           removed
           ,
           or
           the
           like
           accident
           not
           probable
           to
           fall
           again
           in
           the
           same
           manner
           .
           In
           effect
           ,
           it
           considers
           ,
           that
           all
           men
           cannot
           be
           obliged
           by
           it self
           that
           hath
           its
           common
           failings
           ,
           and
           restraints
           of
           fortune
           :
           And
           therefore
           having
           not
           expected
           overmuch
           ,
           it
           hath
           not
           been
           much
           disappointed
           ,
           nor
           cannot
           be
           much
           angry
           .
           In
           a
           word
           ,
           it
           will
           do
           any
           thing
           to
           satisfy
           ,
           or
           be
           satisfied
           ,
           rather
           than
           to
           quarter
           such
           a
           souldier
           long
           ,
           as
           yields
           no
           quiet
           where
           he
           is
           billeted
           ,
           but
           drinks
           up
           all
           the
           oyl
           and
           wine
           of
           cheerfulness
           .
           But
           I
           shall
           either
           Tautologize
           ,
           or
           anticipate
           ;
           For
           I
           shall
           come
           again
           to
           border
           upon
           this
           argument
           hereafter
           .
        
         
           Yet
           it
           remaineth
           .
           That
           the
           best
           disposition
           may
           be
           moved
           to
           a
           just
           anger
           ,
           being
           quick
           and
           sensible
           as
           any
           other
           ,
           and
           the
           more
           rational
           by
           the
           better
           temper
           .
           Anger
           is
           a
           power
           given
           by
           nature
           (
           not
           a
           vice
           in
           it self
           )
           to
           repel
           evils
           ,
           or
           obstacles
           of
           good
           ;
           and
           the
           exerting
           of
           its
           acts
           doth
           more
           discover
           what
           a
           man
           really
           is
           ,
           then
           any
           other
           passion
           .
           Never
           any
           man
           was
           so
           innocent
           to
           whom
           some
           cause
           of
           anger
           has
           not
           been
           administred
           :
           
           whose
           just
           and
           reasonable
           designs
           have
           not
           been
           opposed
           ,
           whose
           person
           hath
           not
           been
           affronted
           ,
           whose
           rights
           have
           not
           been
           usurped
           ,
           whose
           name
           hath
           not
           been
           maliciously
           traduced
           .
           It
           is
           but
           reason
           that
           these
           move
           anger
           ,
           until
           the
           cause
           of
           anger
           be
           removed
           :
           our
           rights
           be
           vindicated
           ,
           our
           obstacles
           be
           removed
           ,
           our
           opposites
           give
           way
           ,
           and
           those
           that
           abused
           us
           be
           brought
           to
           a
           sense
           and
           acknowledgement
           .
        
         
           4.
           
           But
           ,
           what
           difference
           is
           there
           in
           this
           act
           and
           passion
           in
           a
           good
           man
           and
           a
           wicked
           ?
           Where
           malice
           is
           ,
           the
           first
           beginning
           moves
           towards
           revenge
           ,
           and
           knows
           no
           moderation
           in
           its
           progress
           ,
           it
           intends
           to
           do
           as
           much
           mischief
           as
           it
           can
           for
           the
           time
           ,
           with
           more
           respect
           to
           the
           anger
           ,
           then
           the
           cause
           of
           it
           ;
           And
           it
           commonly
           does
           so
           agitate
           ,
           and
           discompose
           the
           countenance
           ,
           and
           the
           violent
           motions
           of
           the
           body
           ,
           as
           renders
           it
           ungrateful
           and
           odious
           to
           spectators
           ,
           even
           unconcerned
           .
           Whereas
           a
           generous
           anger
           is
           becoming
           to
           many
           persons
           ,
           such
           is
           the
           incension
           ,
           while
           it
           is
           opposed
           ,
           such
           is
           the
           remission
           ,
           when
           way
           is
           made
           to
           it
           .
           Such
           is
           the
           motion
           of
           mind
           and
           body
           ,
           as
           sheweth
           force
           and
           not
           violence
           .
           Such
           is
           the
           progress
           ,
           that
           if
           brave
           carriage
           will
           reduce
           the
           party
           ,
           that
           is
           obnoxious
           to
           it
           ,
           the
           passion
           strait
           is
           in
           suspense
           ,
           If
           not
           ,
           yet
           it
           is
           not
           transported
           beyond
           satisfaction
           ;
           to
           bring
           as
           much
           more
           wrong
           (
           by
           way
           of
           revenge
           ,
           and
           beyond
           the
           Talion
           )
           on
           the
           subject
           of
           its
           displeasure
           .
           So
           can
           it
           rise
           ,
           and
           fall
           with
           a
           grace
           ,
           
           and
           resume
           its
           equal
           temper
           without
           any
           straining
           .
           And
           where
           there
           is
           such
           a
           just
           anger
           ,
           and
           a
           government
           ,
           and
           temper
           of
           reason
           in
           the
           prosecution
           ,
           it
           moves
           every
           one
           to
           be
           affected
           with
           the
           wrong
           ,
           to
           respect
           the
           person
           that
           seeks
           his
           own
           righting
           ,
           and
           not
           to
           hinder
           .
           But
           against
           revenge
           all
           the
           world
           is
           opposite
           ,
           when
           it
           does
           discover
           the
           intention
           .
           For
           (
           indeed
           )
           there
           is
           no
           revenge
           just
           ,
           but
           in
           hostility
           :
           and
           there
           it
           may
           be
           acted
           beyond
           the
           law
           of
           nations
           too
           ;
           In
           private
           revenges
           ,
           only
           pride
           and
           malice
           do
           exulcerate
           the
           kidneyes
           and
           inflame
           the
           heart
           .
           What
           would
           we
           have
           for
           a
           word
           misplaced
           ?
           An
           opprobrium
           ?
           Or
           a
           slander
           ?
           Who
           shall
           judge
           of
           it
           ?
           Will
           revenge
           let
           the
           cause
           go
           out
           of
           its
           own
           hand
           ?
           Will
           it
           suffer
           it
           to
           be
           extenuated
           ,
           or
           argued
           ?
           That
           indeed
           were
           against
           it self
           :
           but
           to
           be
           aggravated
           ,
           to
           make
           an
           Odium
           ,
           to
           move
           the
           great
           Coloss
           of
           honor
           (
           like
           the
           mighty
           shade
           that
           haunted
           Brutus
           to
           Philippi
           ,
           that
           fatal
           day
           to
           him
           )
           with
           the
           conjuration
           of
           arbitrary
           punishment
           .
           This
           it
           acts
           and
           executes
           within
           it self
           and
           by
           that
           means
           never
           wants
           depending
           causes
           .
           For
           a
           suit
           sometime
           commenced
           in
           the
           Court
           of
           revenge
           ,
           upon
           a
           sleight
           occasion
           ,
           is
           transmitted
           to
           the
           sons
           and
           Nephews
           to
           be
           finished
           .
           Neither
           are
           they
           small
           matters
           ,
           that
           revenge
           dealeth
           in
           ;
           while
           it
           can
           look
           on
           bloud
           spilt
           without
           horror
           ,
           on
           ruin
           brought
           upon
           its
           adversary
           with
           delight
           and
           glory
           ,
           and
           on
           his
           loss
           with
           the
           more
           content
           by
           how
           much
           it
           is
           the
           greater
           ,
           and
           
           the
           provocation
           given
           to
           the
           Procurer
           less
           .
           For
           in
           this
           ,
           revenge
           doth
           magnify
           its
           own
           Patron
           ,
           making
           it
           equal
           to
           offend
           a
           proud
           man
           and
           a
           Prince
           .
           But
           I
           dare
           not
           enter
           farther
           into
           this
           Argument
           ,
           least
           I
           be
           questioned
           into
           a
           Duel
           ,
           which
           is
           a
           thing
           now
           in
           fashion
           ,
           and
           which
           I
           do
           not
           intend
           to
           answer
           at
           the
           present
           .
        
         
           §
           .
           §
           .
           II.
           To
           come
           to
           particular
           affections
           in
           respect
           of
           friendship
           ,
           so
           far
           as
           they
           are
           coincident
           with
           a
           Good
           Nature
           ,
           It
           may
           seem
           ,
           that
           there
           three
           sorts
           ,
           to
           which
           we
           cannot
           deny
           this
           appellation
           ,
           depending
           all
           ,
           more
           or
           less
           ,
           upon
           our
           proper
           choice
           ,
           and
           will.
           Our
           common
           ,
           our
           concerned
           ,
           and
           our
           dearest
           friends
           ;
           which
           may
           pass
           out
           of
           one
           sort
           into
           the
           other
           without
           any
           fault
           or
           violation
           .
           For
           a
           common
           friend
           may
           prove
           beneficial
           ,
           and
           a
           faithful
           friend
           to
           our
           concerns
           may
           prove
           dear
           .
           And
           a
           dear
           friend
           may
           stand
           in
           every
           particular
           consideraton
           of
           friendship
           .
           The
           observing
           of
           which
           distinction
           may
           serve
           to
           expedite
           us
           in
           some
           questions
           ,
           and
           save
           us
           in
           the
           mention
           of
           some
           others
           .
        
         
           1.
           
           And
           first
           of
           common
           friendship
           there
           is
           difference
           of
           degrees
           .
           Some
           are
           our
           acquaintance
           that
           salute
           us
           ,
           and
           some
           come
           into
           our
           company
           ,
           as
           occasion
           serveth
           ;
           Others
           our
           familiars
           and
           confidents
           that
           usually
           converse
           with
           us
           .
           Others
           our
           obliging
           friends
           ,
           that
           inervisit
           us
           ,
           entertain
           us
           ,
           and
           study
           to
           procure
           all
           mutual
           offices
           of
           kindness
           to
           us
           .
           How
           low
           might
           we
           descend
           in
           division
           and
           
           subdivision
           of
           these
           orders
           ,
           if
           we
           might
           be
           as
           curious
           in
           the
           learning
           ,
           as
           we
           ought
           to
           be
           in
           the
           life
           and
           practice
           of
           it
           ?
           For
           of
           our
           ordinary
           acquaintance
           ,
           some
           are
           fleight
           and
           perfunctory
           ;
           others
           ceremonious
           ,
           that
           regard
           our
           quality
           rather
           then
           our
           persons
           ;
           others
           truly
           honourers
           and
           lovers
           of
           us
           ,
           as
           far
           as
           it
           happens
           to
           them
           to
           express
           it
           ;
           some
           are
           accomplished
           with
           vertues
           ,
           some
           are
           superficial
           .
           Towards
           all
           a
           Generous
           spirit
           hath
           a
           large
           and
           open
           heart
           full
           of
           love
           unfeigned
           ,
           as
           the
           merit
           of
           things
           and
           persons
           calls
           it
           out
           ,
           you
           shall
           see
           a
           fresh
           alacrity
           rise
           in
           the
           meeting
           of
           every
           of
           them
           ,
           more
           or
           less
           ,
           according
           to
           the
           secret
           classis
           ,
           wherein
           they
           are
           disposed
           in
           his
           mind
           (
           Neither
           is
           that
           classis
           made
           fraudulently
           ,
           or
           corruptly
           ,
           but
           according
           to
           the
           true
           knowledge
           ,
           or
           genuine
           apprehension
           that
           he
           hath
           conceived
           upon
           the
           measure
           of
           his
           acquaintance
           .
           )
           You
           shall
           see
           what
           pleasure
           he
           conceives
           in
           parleying
           with
           any
           of
           them
           ,
           what
           delight
           in
           making
           ,
           and
           receiving
           of
           addresses
           ,
           what
           light
           in
           his
           countenance
           when
           he
           congratulates
           ,
           what
           shadow
           when
           he
           condoles
           ,
           what
           naturalness
           in
           his
           comportment
           ,
           you
           cannot
           doubt
           of
           his
           reality
           .
           Neither
           ,
           that
           it
           ought
           so
           to
           be
           among
           good
           men
           ,
           since
           all
           do
           dissemble
           the
           like
           behaviour
           ,
           as
           the
           most
           effectual
           and
           commendable
           amongst
           men
           ,
           And
           when
           we
           come
           to
           look
           into
           it
           ,
           none
           of
           these
           can
           be
           neglected
           .
           On
           the
           sleightest
           may
           depend
           our
           fame
           and
           reputation
           ,
           whereby
           we
           live
           in
           the
           common
           light
           ,
           like
           Cameleons
           on
           the
           air
           .
           To
           the
           
           Ceremonious
           we
           are
           beholden
           ,
           that
           they
           think
           us
           worthy
           of
           that
           quality
           that
           we
           obtain
           ,
           and
           would
           not
           envy
           our
           Advancement
           .
           Though
           Alexander
           could
           distinguish
           ,
           and
           note
           the
           persons
           ,
           that
           loved
           him
           ,
           and
           that
           loved
           the
           King.
           Yet
           he
           did
           not
           therefore
           hate
           them
           ,
           
           or
           think
           them
           Enemies
           .
           The
           vertuous
           command
           ,
           regard
           ,
           and
           honour
           ,
           and
           nothing
           is
           so
           superficial
           ,
           but
           it
           may
           serve
           for
           ornament
           ,
           if
           it
           be
           well
           disposed
           of
           .
           In
           those
           that
           truly
           love
           and
           honour
           us
           ,
           we
           have
           a
           seminary
           of
           succeeding
           confidents
           ,
           and
           a
           scope
           to
           exercise
           all
           obliging
           vertues
           ,
           and
           fashion
           our
           times
           to
           pregressive
           motion
           .
           Who
           are
           negligent
           of
           all
           degrees
           of
           friendship
           have
           neither
           learned
           how
           to
           live
           ,
           nor
           how
           to
           go
           about
           it
           .
           The
           source
           of
           all
           pleasure
           and
           contentment
           !
           the
           treasure
           of
           all
           seasons
           !
           the
           communion
           of
           joyes
           !
           the
           Universal
           life
           !
           I
           know
           the
           Politiques
           that
           teach
           us
           so
           much
           caution
           ,
           suspicion
           ,
           secret
           malice
           ,
           and
           dissembling
           ,
           and
           I
           contemn
           it
           ,
           as
           the
           greatest
           vanity
           and
           folly
           in
           the
           world
           ,
           locked
           up
           in
           Archives
           .
           Wickedness
           as
           it
           were
           skrcen'd
           up
           in
           sanctuaries
           ,
           or
           Princely
           Cabinets
           ,
           yet
           gathered
           up
           from
           the
           dregs
           of
           people
           .
           
             Odi
             prosanum
             vulgus
             &
             arceo
          
           .
           For
           our
           familiar
           and
           obliging
           friends
           ,
           we
           will
           suppose
           them
           to
           be
           of
           spirit
           ,
           and
           humour
           agreeable
           to
           our
           liking
           ,
           for
           to
           build
           upon
           a
           crafty
           nature
           ,
           is
           to
           build
           upon
           an
           hollow
           ground
           undiscovered
           ,
           and
           to
           associate
           with
           persons
           that
           are
           humerous
           (
           self-lovers
           )
           is
           in
           vain
           ,
           for
           they
           will
           leave
           their
           companion
           in
           
           the
           middle
           of
           the
           way
           without
           reason
           ,
           and
           if
           any
           thing
           or
           person
           come
           to
           thwart
           them
           ,
           they
           presently
           break
           into
           outrage
           ,
           and
           hate
           incontinent
           what
           even
           now
           they
           seem'd
           to
           favour
           .
           It
           is
           enough
           to
           know
           these
           ,
           and
           a
           kindness
           ,
           only
           not
           to
           have
           to
           do
           with
           them
           ,
           beyond
           the
           hour
           of
           the
           day
           ,
           or
           the
           bon-jour
           .
           Yet
           we
           must
           acknowledge
           a
           good
           friend
           may
           be
           found
           sometimes
           among
           the
           more
           morose
           Natures
           .
           And
           among
           the
           more
           severe
           ,
           where
           it
           happens
           ;
           that
           is
           ,
           among
           those
           that
           have
           a
           temperament
           of
           good
           qualities
           to
           their
           seeming
           fowrness
           (
           they
           may
           have
           excellent
           vertues
           to
           it
           )
           none
           more
           noble
           .
           But
           let
           us
           enter
           into
           our
           discourse
           ,
           and
           stick
           in
           the
           Porch
           no
           longer
           ,
           the
           Acts
           of
           a
           Good
           Nature
           in
           these
           respects
           are
           divers
           .
        
         
           1.
           
           It
           loves
           to
           satisfy
           its
           own
           propension
           ,
           having
           agreeableness
           for
           its
           proper
           object
           .
           One
           may
           desire
           ,
           but
           they
           cannot
           love
           for
           need
           .
           One
           may
           honor
           ,
           but
           they
           cannot
           love
           for
           an
           opinion
           of
           worth
           .
           One
           may
           revere
           ,
           and
           accommodate
           ones
           behaviour
           ;
           but
           one
           cannot
           love
           through
           the
           tyranny
           of
           duty
           or
           obligation
           .
           It
           is
           so
           free
           ,
           that
           it
           cannot
           be
           constrained
           from
           without
           ;
           neither
           can
           the
           ultimate
           dictate
           (
           as
           they
           say
           in
           the
           schools
           )
           of
           the
           practical
           intellect
           it self
           command
           it
           .
           It
           is
           not
           a
           concession
           ,
           or
           voluntary
           act
           meerly
           ,
           (
           though
           most
           voluntary
           )
           but
           anemanation
           ,
           Nay
           ,
           many
           excellent
           persons
           ,
           known
           &
           acquainted
           ,
           may
           not
           be
           the
           object
           of
           any
           great
           kindness
           to
           a
           Good
           Nature
           ,
           for
           want
           of
           somewhat
           in
           them
           suitable
           to
           a
           Gentle
           Heart
           .
           For
           
           what
           does
           it
           signify
           to
           be
           valiant
           ,
           learned
           ,
           wise
           ,
           it
           there
           be
           withal
           in
           the
           same
           person
           ,
           an
           aversation
           or
           indisposition
           to
           that
           ,
           that
           I
           delight
           in
           ?
           Or
           if
           he
           be
           a
           stranger
           ?
           This
           love
           is
           nursed
           with
           jocundity
           ,
           and
           playes
           where
           Nature
           ,
           or
           the
           use
           of
           fortune
           has
           prescrib'd
           it
           .
           What
           though
           the
           objects
           be
           not
           so
           accomplished
           as
           others
           ?
           Yet
           they
           are
           our
           Brothers
           ,
           or
           our
           Cosins
           ,
           or
           our
           Comerades
           ,
           or
           our
           dayly
           Visitants
           .
           Or
           they
           are
           most
           loving
           to
           us
           ,
           most
           joyous
           in
           our
           company
           ,
           most
           apt
           to
           please
           us
           ,
           and
           most
           concern'd
           to
           serve
           us
           in
           any
           kindness
           .
           What
           though
           they
           may
           have
           their
           faults
           ,
           or
           miscarriages
           ?
           The
           love
           is
           to
           the
           person
           .
           I
           love
           him
           as
           I
           love
           my self
           .
           Can
           I
           hate
           my self
           for
           my
           failings
           ,
           
           or
           misfortunes
           ,
           that
           happen
           to
           me
           as
           their
           punishments
           ?
           Or
           can
           I
           but
           desire
           earnestly
           my
           own
           recovery
           ,
           and
           better
           doing
           ?
           There
           is
           a
           sort
           of
           friendship
           (
           if
           I
           may
           so
           call
           it
           )
           or
           benevolence
           rather
           ,
           grounded
           in
           a
           principle
           of
           vertue
           ,
           which
           when
           it
           failes
           ,
           the
           vertuous
           lover
           withdraws
           his
           affection
           ,
           misses
           of
           his
           object
           ,
           in
           the
           subject
           where
           it
           was
           before
           .
           But
           this
           is
           more
           Divine
           ,
           and
           Philosophical
           ,
           then
           to
           be
           sought
           purely
           in
           a
           Good
           Nature
           ;
           which
           having
           once
           conceived
           an
           affection
           (
           upon
           liking
           )
           to
           a
           person
           cannot
           choose
           but
           prosecute
           him
           with
           a
           good
           will
           ,
           though
           he
           become
           vicious
           ,
           even
           to
           the
           gallows
           or
           to
           the
           utmost
           of
           disgraces
           .
           Whence
           it
           was
           never
           counted
           an
           unseemly
           thing
           to
           take
           notice
           of
           condemned
           persons
           ,
           &
           to
           salute
           them
           ,
           &
           to
           cheer
           them
           
           up
           ,
           going
           to
           their
           executions
           .
           But
           a
           base
           thing
           to
           be
           ashamed
           of
           their
           chains
           ,
           while
           they
           retain
           any
           sparks
           of
           those
           good
           qualities
           ,
           that
           we
           once
           respected
           in
           them
           ,
           or
           any
           .
           Colour
           for
           their
           misfortunes
           .
        
         
           2.
           
           It
           is
           born
           to
           go
           out
           of
           it self
           ,
           and
           live
           among
           its
           friends
           ,
           to
           be
           pleased
           in
           their
           satisfaction
           ,
           and
           advanced
           in
           their
           emolument
           ,
           and
           afford
           its
           private
           gustoes
           (
           if
           it
           have
           any
           )
           to
           their
           content
           ,
           and
           pleasure
           .
           But
           I
           'le
           let
           this
           rest
           a
           little
           longer
           .
        
         
           3.
           
           It
           is
           not
           weak
           ,
           or
           apt
           to
           be
           discouraged
           ;
           Not
           of
           it self
           ,
           for
           its
           love
           is
           from
           pure
           Nature
           (
           
             quea
             agit
             quando
             ,
             &
             quantum
             potest
          
           )
           it
           cannot
           mantle
           ,
           or
           corrupt
           like
           a
           standing
           water
           :
           it
           is
           restless
           and
           never
           weary
           ,
           but
           in
           every
           act
           refresheth
           its
           own
           vigour
           ,
           and
           buddeth
           in
           new
           desires
           of
           fruition
           .
           And
           which
           is
           more
           .
           One
           friend
           cannot
           supply
           the
           defect
           of
           another
           ;
           for
           a
           Good
           Nature
           hath
           sympathy
           with
           them
           all
           ,
           that
           make
           up
           its
           body
           Politique
           of
           Civil
           life
           ;
           
             uno
             avulso
             non
             difficit
             alter
          
           .
           But
           the
           pain
           and
           grief
           of
           loosing
           ,
           or
           of
           missing
           any
           part
           shewes
           by
           how
           quick
           a
           nerve
           it
           is
           united
           to
           the
           lover
           .
        
         
           Nor
           by
           fortune
           ,
           which
           though
           possibly
           an
           occasion
           ,
           never
           was
           a
           cause
           of
           love
           .
           And
           so
           ,
           who
           loved
           not
           for
           need
           will
           not
           leave
           for
           need
           ;
           or
           cease
           for
           fear
           of
           loss
           ;
           who
           never
           sought
           gain
           by
           his
           love
           ,
           or
           ever
           knew
           any
           other
           use
           of
           wealth
           but
           enjoyment
           ,
           or
           any
           enjoyment
           like
           the
           pleasure
           of
           serving
           of
           his
           friends
           to
           the
           utmost
           .
           If
           he
           joy
           and
           
           grieve
           with
           them
           ,
           will
           he
           do
           't
           for
           nothing
           ,
           Or
           stay
           for
           asking
           ?
           Or
           keep
           account
           of
           exchange
           of
           benefits
           or
           kindnesses
           ,
           to
           do
           or
           return
           only
           so
           much
           as
           he
           has
           before
           hand
           ;
           or
           as
           he
           owes
           on
           interest
           ,
           or
           in
           strict
           gratitude
           ?
           There
           is
           no
           account
           ,
           where
           all
           is
           common
           .
           There
           is
           no
           incentive
           of
           love
           like
           adversity
           ,
           'T
           was
           but
           pretense
           what
           ever
           flaggs
           ,
           or
           droopes
           ,
           while
           the
           Relative
           friend
           is
           in
           being
           :
           or
           droopes
           not
           when
           he
           deceases
           .
        
         
           Nor
           at
           last
           by
           any
           other
           impeachments
           or
           prohibitions
           :
           for
           bars
           and
           walls
           cannot
           sever
           true
           friends
           ,
           and
           in
           this
           case
           (
           if
           in
           any
           other
           )
           
             Nitimur
             in
             vetitum
          
           :
           we
           are
           the
           more
           invincible
           to
           attempt
           to
           succour
           ,
           when
           we
           are
           inhibited
           :
           either
           raise
           the
           siege
           ,
           or
           loose
           the
           battel
           .
        
         
           4.
           
           It
           is
           hardly
           dissolved
           ,
           though
           possibly
           it
           may
           ,
           if
           he
           that
           was
           once
           familiar
           to
           us
           ,
           do
           utterly
           neglect
           ,
           or
           forget
           us
           ;
           or
           fall
           to
           shameful
           vices
           ,
           and
           so
           precide
           the
           continuance
           of
           our
           correspondency
           ;
           or
           if
           he
           proove
           unnatural
           ,
           or
           malitious
           ,
           seeking
           as
           industriously
           to
           disoblige
           ,
           as
           ever
           he
           did
           to
           oblige
           us
           .
           Otherwise
           ,
           how
           should
           enmities
           arise
           ?
           Who
           never
           knew
           us
           do
           not
           hate
           us
           :
           Nor
           is
           any
           disgust
           bitter
           ,
           where
           the
           sweetness
           of
           mutual
           favour
           were
           not
           more
           ancient
           .
           We
           may
           instance
           in
           all
           manner
           of
           examples
           .
           When
           Medea
           had
           left
           her
           Countrey
           for
           the
           love
           of
           Jason
           ,
           and
           found
           her self
           despised
           ,
           and
           forsaken
           ,
           she
           could
           do
           nothing
           else
           but
           meditate
           on
           revenge
           ,
           for
           (
           as
           she
           argued
           with
           her
           Nurse
           ,
           )
           
             
             
               
               A
               lofty
               mind
               cannot
               contain
            
             
               When
               scornful
               wrong
               it
               bears
               in
               vain
               .
            
             
               Nullae
               sunt
               inimicitiae
               ,
               nisi
               amoris
               ,
               acerbae
               .
            
          
        
         
           When
           one
           Octavius
           had
           layen
           with
           
             Pontia
             Posthumia
          
           at
           Rome
           ,
           and
           enflamed
           with
           enjoyment
           of
           her
           ,
           did
           in
           vain
           sollicit
           her
           unto
           marriage
           ,
           he
           slew
           her
           in
           revenge
           of
           that
           repulse
           .
           When
           Caesar
           and
           Pompey
           (
           who
           had
           served
           one
           another
           in
           the
           highest
           concerns
           of
           honour
           )
           the
           pledge
           of
           alliance
           failing
           ,
           came
           to
           contention
           ,
           nothing
           but
           the
           ruin
           of
           one
           ,
           or
           other
           could
           determine
           it
           .
           When
           Lewis
           II.
           King
           of
           France
           came
           to
           quarrel
           with
           his
           Protector
           the
           Duke
           of
           Burgony
           .
           When
           Edward
           the
           IV.
           King
           of
           England
           with
           his
           Restorer
           the
           Earl
           of
           Warwick
           and
           Richard
           III
           with
           his
           supporter
           the
           Duke
           of
           Buckingham
           ,
           what
           means
           to
           compromise
           those
           differences
           but
           extremity
           ?
           We
           see
           the
           same
           in
           private
           friends
           ,
           who
           once
           falling
           out
           run
           to
           duels
           ;
           the
           sooner
           by
           how
           much
           the
           Amity
           between
           them
           was
           the
           greater
           .
           Disdain
           on
           this
           part
           ,
           blazeth
           suddenly
           ,
           and
           incenseth
           .
           Contempt
           inflameth
           ,
           despight
           addeth
           oyl
           and
           brimstone
           to
           the
           fewel
           of
           discontent
           :
           So
           that
           nothing
           resteth
           ,
           but
           a
           pointed
           most
           acumined
           revenge
           ,
           because
           there
           seems
           to
           be
           no
           other
           reparation
           of
           dishonour
           ;
           Love
           and
           favour
           (
           howsoever
           generous
           )
           are
           couditional
           to
           be
           understood
           :
           
           for
           they
           cannot
           consist
           if
           they
           be
           not
           mutual
           and
           reciprocal
           ,
           who
           faileth
           once
           in
           such
           a
           point
           ,
           he
           is
           not
           to
           fail
           again
           :
           There
           cannot
           be
           a
           reconcilement
           ,
           unless
           you
           can
           make
           a
           man
           to
           be
           what
           he
           is
           not
           ,
           or
           not
           to
           have
           done
           what
           he
           has
           done
           ,
           which
           is
           impossible
           .
        
         
           
             Pian
             piano
          
           !
           fair
           and
           softly
           !
           There
           is
           no
           such
           precipitancy
           incident
           to
           the
           case
           ,
           if
           a
           Good
           Nature
           (
           that
           is
           no
           Coward
           )
           might
           interecede
           in
           it
           .
           Medea
           was
           not
           the
           best
           of
           women
           ,
           and
           the
           Poet
           rather
           brings
           her
           in
           speaking
           as
           a
           fury
           ,
           then
           a
           Saint
           .
           He
           could
           not
           have
           put
           those
           words
           in
           
           Cornelia's
           mouth
           ,
           when
           her
           husband
           Anthony
           was
           in
           the
           Arms
           of
           Cleopatra
           (
           not
           superiour
           unto
           her
           in
           wit
           or
           beauty
           )
           and
           sought
           to
           withdraw
           her
           subsistence
           from
           her
           ,
           and
           his
           own
           children
           with
           her
           .
           Nor
           were
           Lewis
           ,
           or
           the
           Crook-back
           equal
           Princes
           :
           Or
           the
           Earl
           and
           Duke
           of
           the
           better
           subjects
           .
        
         
           But
           when
           Caesor
           had
           overthrown
           his
           enemy
           ,
           he
           pitied
           his
           misfortunes
           ,
           ingratiated
           his
           friends
           ,
           restored
           his
           statue
           .
           When
           his
           head
           was
           brought
           to
           him
           ,
           he
           turned
           away
           from
           seing
           it
           .
           When
           his
           ring
           was
           presented
           to
           him
           ,
           he
           received
           it
           with
           tears
           (
           being
           possibly
           the
           seale
           of
           many
           officious
           tables
           ,
           that
           had
           past
           between
           them
           )
           and
           shewed
           in
           all
           his
           actions
           ,
           that
           he
           did
           not
           seek
           to
           destroy
           Pompey
           ,
           but
           to
           save
           Caesar.
           In
           fine
           ,
           what
           inward
           monster
           hurried
           on
           Octavius
           ?
           A
           woman
           is
           the
           more
           beloved
           ,
           that
           repelleth
           her
           lover
           
           with
           disdain
           ,
           and
           the
           more
           sought
           ,
           and
           the
           more
           honoured
           ,
           if
           not
           by
           him
           ,
           who
           had
           before
           debauched
           her
           .
           Of
           a
           villany
           extroardinary
           ,
           I
           need
           not
           undertake
           to
           give
           a
           reason
           .
        
         
           But
           if
           we
           examine
           such
           contentions
           ,
           Good
           Nature
           may
           seem
           in
           the
           origine
           to
           have
           been
           depressed
           by
           passion
           ,
           and
           suppressed
           afterwards
           .
           For
           ,
           at
           the
           first
           ,
           if
           a
           man
           thought
           modestly
           of
           himself
           ,
           and
           honourably
           of
           his
           friend
           ,
           he
           could
           not
           have
           been
           so
           soon
           transported
           ,
           nor
           so
           violently
           .
           Have
           we
           not
           seen
           a
           gentle
           spirit
           submit
           his
           passions
           (
           for
           a
           time
           )
           and
           his
           reason
           too
           to
           his
           friend
           ,
           and
           accounted
           it
           no
           vileness
           ?
           And
           have
           we
           not
           presently
           seen
           the
           submitter
           to
           be
           the
           vanquisher
           ,
           and
           accounted
           more
           noble
           ?
           Either
           there
           was
           no
           cause
           of
           anger
           ,
           or
           not
           of
           so
           much
           ,
           as
           is
           conceived
           .
           What
           ,
           if
           that
           which
           is
           taken
           for
           contempt
           (
           as
           it
           often
           happens
           ,
           being
           misinterpreted
           )
           was
           intended
           for
           an
           office
           of
           friendship
           ,
           and
           that
           (
           it
           may
           be
           )
           not
           indiscreetly
           neither
           ,
           if
           the
           reason
           had
           been
           apprehended
           ?
           What
           if
           it
           were
           but
           an
           escape
           ?
           Or
           a
           little
           start
           of
           passion
           ?
           But
           I
           grant
           it
           was
           an
           injury
           .
           Goodness
           is
           a
           patient
           thing
           without
           the
           help
           of
           Phlegm
           ,
           and
           of
           it self
           will
           ventilate
           the
           heaving
           broiles
           within
           ,
           without
           a
           trifling
           fann
           ,
           or
           Ombrella
           to
           allay
           them
           .
           It
           will
           make
           many
           good
           constructions
           ,
           ere
           it
           will
           admit
           a
           bad
           one
           .
           Or
           if
           it
           find
           (
           at
           last
           )
           so
           good
           cannot
           be
           made
           ,
           as
           it
           wished
           ,
           *
           it
           cannot
           bear
           malice
           
           through
           excess
           of
           its
           own
           goodness
           and
           respect
           to
           its
           friends
           ,
           but
           it
           presupposed
           some
           excesses
           or
           defects
           in
           him
           from
           the
           first
           beginning
           ,
           and
           resolved
           not
           to
           cast
           away
           a
           jewel
           for
           a
           flaw
           .
        
         
           Besides
           it
           cannot
           stand
           upon
           punctilioes
           ,
           but
           rather
           bow
           the
           decorum
           ,
           for
           it
           suffers
           no
           otherwise
           from
           the
           injury
           of
           a
           friend
           ,
           then
           it
           would
           do
           by
           some
           great
           wrong
           that
           it
           had
           done
           it self
           by
           neglect
           ,
           or
           indiscretion
           .
           And
           who
           that
           hath
           wrought
           his
           own
           dishonour
           or
           diminution
           by
           his
           folly
           ,
           will
           add
           the
           madness
           to
           it
           to
           stab
           himself
           ?
           And
           will
           he
           add
           to
           his
           boisterous
           passion
           the
           reputation
           of
           killing
           ,
           or
           of
           seeking
           the
           life
           of
           his
           friend
           ?
           Are
           not
           one
           and
           the
           same
           bowels
           common
           to
           them
           both
           ?
           To
           diminish
           the
           injury
           ,
           and
           magnify
           other
           kindnesses
           opposed
           to
           it
           ,
           this
           is
           friendly
           .
           To
           condescend
           ,
           to
           remit
           
             de
             jure
          
           ,
           to
           take
           a
           part
           of
           the
           blame
           upon
           himself
           ,
           and
           to
           think
           of
           taking
           up
           ,
           this
           were
           a
           way
           to
           give
           a
           day
           to
           reason
           ,
           and
           resolution
           ,
           and
           a
           certain
           expedient
           to
           redeem
           any
           lapse
           of
           reputation
           .
           But
           he
           hath
           done
           what
           he
           cannot
           undoe
           ,
           and
           I
           have
           suffered
           what
           I
           cannot
           wipe
           off
           ,
           but
           with
           his
           blood
           ,
           or
           the
           licking
           of
           his
           tongue
           ?
           Then
           you
           are
           both
           without
           my
           lists
           .
           To
           deprive
           his
           friend
           of
           his
           favour
           is
           the
           greatest
           punishment
           here
           .
           And
           one
           true
           friend
           is
           impatient
           of
           that
           displeasure
           from
           another
           ;
           and
           cannot
           live
           in
           quiet
           under
           it
           ,
           though
           he
           suffer
           unjustly
           :
           He
           cannot
           but
           seek
           to
           be
           reconciled
           ;
           and
           if
           he
           can
           obtain
           it
           ,
           will
           hardly
           
           ever
           need
           a
           second
           .
           These
           joynts
           well
           set
           grow
           firmer
           than
           before
           ,
           and
           the
           cicatrice
           more
           callous
           against
           offences
           ,
           then
           the
           brawne
           and
           muscles
           .
        
         
           To
           conclude
           .
           If
           our
           friend
           neglect
           us
           ,
           it
           is
           but
           a
           lapse
           ,
           and
           addresses
           renewed
           may
           revive
           it
           :
           If
           he
           fall
           to
           vice
           ,
           he
           retaineth
           only
           our
           wishes
           ,
           and
           endeavours
           to
           serve
           him
           another
           way
           ,
           &
           to
           reclaim
           him
           .
           If
           he
           injure
           me
           ,
           I
           may
           be
           angry
           to
           reduce
           him
           .
           If
           he
           be
           ingrateful
           ,
           or
           malitious
           ,
           I
           have
           no
           other
           way
           in
           nature
           but
           to
           punish
           him
           with
           aversation
           .
           It
           is
           against
           Nature
           that
           I
           should
           seek
           his
           mischief
           ,
           in
           whom
           a
           part
           of
           my self
           is
           lodged
           ,
           in
           hope
           of
           a
           civil
           resurrection
           ,
           or
           entombed
           in
           his
           unworthiness
           ;
           and
           there
           to
           ly
           sacred
           ,
           and
           inviolable
           .
           If
           I
           am
           necessitated
           to
           wrong
           him
           in
           my
           own
           defence
           :
           so
           I
           may
           be
           ,
           to
           cut
           off
           one
           limb
           to
           save
           my
           whole
           body
           .
        
         
           II.
           While
           they
           strive
           for
           the
           glory
           of
           the
           price
           in
           a
           cornish
           hurling
           ,
           they
           sometimes
           cover
           the
           ball
           in
           the
           midst
           of
           the
           press
           ;
           sometimes
           leave
           a
           single
           observator
           to
           go
           way
           with
           it
           to
           the
           Gaole
           :
           so
           in
           this
           contention
           concerning
           the
           nobleness
           and
           use
           of
           friendship
           ,
           while
           on
           one
           hand
           they
           admit
           no
           end
           ,
           or
           fruit
           of
           friendship
           but
           it self
           :
           no
           pleasure
           ,
           no
           profit
           ,
           no
           private
           or
           publick
           business
           to
           forge
           ,
           or
           nourish
           it
           ;
           on
           the
           other
           that
           all
           friendship
           is
           but
           an
           idle
           fancy
           ,
           a
           meer
           notion
           without
           some
           solid
           interest
           ,
           as
           the
           basis
           of
           it
           ;
           or
           only
           an
           abstracted
           consideration
           ,
           no
           more
           to
           be
           found
           in
           Nature
           ,
           then
           
             materia
             prima
          
           in
           things
           
           sensible
           :
           They
           may
           leave
           the
           truth
           in
           the
           middle
           .
           Which
           to
           find
           and
           bear
           from
           them
           ,
           let
           us
           first
           consider
           of
           the
           later
           .
           I
           must
           confess
           it
           passeth
           among
           the
           fineness
           of
           the
           age
           ,
           as
           a
           paradox
           of
           courtship
           (
           and
           as
           if
           untutored
           spirits
           were
           only
           kind
           and
           loving
           )
           to
           be
           civil
           among
           men
           :
           and
           more
           to
           some
           then
           others
           ;
           but
           indeed
           to
           have
           no
           friend
           ,
           or
           friendship
           :
           as
           if
           it
           were
           but
           a
           meer
           fondness
           ,
           a
           feminine
           or
           a
           childish
           vagariness
           ,
           not
           to
           be
           admitted
           amongst
           the
           wise
           ,
           or
           valiant
           part
           of
           men
           :
           to
           whom
           of
           all
           the
           rules
           delivered
           to
           us
           from
           antiquity
           ,
           there
           is
           none
           that
           soundeth
           so
           authentick
           as
           that
           of
           
             Chito
             .
             Ita
             ama
             tanquam
             os
             urus
             ,
             ita
             odi
             tanquam
             amaturus
             .
          
           So
           love
           as
           if
           you
           were
           about
           to
           hate
           ,
           so
           hate
           as
           if
           you
           were
           about
           to
           love
           .
           For
           what
           account
           can
           be
           given
           of
           this
           chariness
           ,
           or
           these
           endearments
           betwixt
           two
           ,
           or
           a
           few
           persons
           ;
           but
           only
           to
           humour
           one
           anothers
           fancies
           ,
           or
           to
           bolster
           up
           one
           another
           in
           self-conceitedness
           ;
           and
           so
           take
           them
           off
           from
           action
           or
           design
           ,
           wherein
           he
           should
           be
           no
           friend
           ,
           that
           stands
           in
           our
           way
           ,
           though
           he
           were
           as
           a
           friend
           before
           ?
           There
           is
           a
           time
           in
           prudence
           to
           know
           ,
           and
           to
           forget
           ,
           to
           take
           acquaintance
           ,
           and
           to
           pass
           by
           without
           notice
           .
           As
           our
           ends
           alter
           ,
           and
           as
           we
           advance
           ,
           we
           must
           leave
           those
           persons
           ,
           and
           things
           behind
           us
           ,
           that
           we
           cannot
           take
           along
           with
           us
           ,
           it
           being
           not
           sufficient
           only
           ;
           but
           more
           then
           ample
           ,
           if
           we
           have
           been
           just
           ,
           or
           courteous
           ,
           or
           beneficial
           
           to
           them
           for
           the
           time
           ,
           wherein
           we
           had
           to
           do
           with
           them
           .
           All
           things
           slide
           ,
           and
           nothing
           bide
           ,
           
           is
           more
           true
           in
           this
           sence
           then
           then
           in
           the
           scepticks
           .
           And
           is
           it
           not
           a
           madness
           to
           go
           about
           to
           stop
           a
           current
           ,
           or
           impale
           a
           river
           for
           a
           fish-pond
           :
           while
           every
           man
           is
           bent
           upon
           his
           own
           concerns
           to
           hold
           them
           back
           to
           be
           intent
           upon
           ours
           ;
           or
           our
           own
           which
           are
           equally
           fleeting
           ,
           upon
           theirs
           ?
           To
           think
           to
           impropriate
           the
           use
           of
           any
           man
           ,
           or
           immancipate
           our selves
           ,
           while
           on
           both
           sides
           we
           are
           bound
           to
           covet
           liberty
           ,
           and
           ampliate
           our
           scope
           of
           living
           ,
           as
           much
           as
           possible
           ?
           Besides
           ,
           that
           change
           and
           variety
           in
           friends
           and
           friendship
           is
           no
           less
           acceptible
           ,
           than
           in
           any
           other
           case
           :
           but
           far
           more
           commodious
           ,
           since
           friends
           are
           to
           be
           used
           sparingly
           ,
           some
           in
           one
           thing
           ,
           some
           in
           another
           ,
           and
           our
           needs
           are
           various
           ,
           and
           our
           fortunes
           variable
           .
           Persons
           too
           do
           vary
           from
           themselves
           :
           wherein
           a
           man
           hath
           served
           us
           at
           one
           time
           ,
           he
           cannot
           or
           he
           lists
           not
           at
           another
           ,
           what
           we
           loved
           in
           him
           ,
           at
           another
           time
           is
           altered
           :
           And
           to
           pretend
           constancy
           to
           one
           ,
           that
           is
           become
           another
           ,
           is
           but
           forced
           :
           So
           that
           we
           had
           need
           to
           be
           cautious
           and
           versatile
           in
           this
           maneige
           ,
           where
           we
           cannot
           depend
           upon
           any
           sure
           or
           certain
           points
           .
           When
           did
           Caesar
           (
           the
           most
           sufficient
           man
           (
           per-adventure
           )
           in
           all
           assayes
           that
           ever
           was
           )
           though
           he
           loved
           many
           women
           fore
           slow
           an
           hours
           march
           for
           any
           of
           them
           ?
           Though
           he
           entertain'd
           his
           friends
           and
           partizans
           at
           most
           prodigious
           charges
           ,
           
           when
           did
           he
           ever
           stick
           at
           any
           of
           them
           that
           halted
           in
           their
           carriere
           ?
           Though
           he
           were
           so
           liberal
           ,
           he
           knew
           how
           to
           make
           more
           of
           them
           ,
           then
           they
           had
           made
           of
           him
           .
           And
           who
           would
           willingly
           come
           off
           a
           looser
           with
           a
           flourish
           of
           friendship
           ?
           
             Qui
             sibi
             Amicus
             est
             ,
             scito
             hunc
             amicum
             omnibus
             esse
             .
             Aristides
          
           would
           acknowledge
           friendship
           unto
           no
           man
           ,
           
           least
           by
           favour
           or
           disfavour
           he
           should
           be
           led
           into
           inconveniences
           .
           So
           little
           estate
           have
           some
           men
           made
           of
           that
           ,
           which
           others
           idolize
           ,
           who
           had
           rather
           be
           accounted
           Atheists
           then
           indifferent
           friends
           .
           Notwithstanding
           ,
           we
           are
           not
           so
           easily
           to
           be
           put
           by
           .
           To
           covet
           and
           to
           seek
           a
           pretended
           Amity
           for
           our
           own
           ends
           ,
           and
           cease
           as
           they
           are
           served
           ,
           
             
               To
               use
               ,
               
               and
               leave
               a
               friend
               's
               a
               beaten
               way
               ;
            
             
               Yet
               beaten
               as
               it
               is
               ,
               it
               leads
               astray
               .
            
          
        
         
           To
           seem
           to
           have
           a
           multitude
           of
           friends
           ,
           and
           have
           none
           is
           to
           deceive
           our selves
           more
           then
           others
           ,
           in
           the
           true
           solidity
           of
           our
           own
           concerns
           .
           He
           hath
           but
           light
           hold
           of
           another
           (
           however
           he
           imagine
           )
           whom
           he
           would
           oblige
           strongly
           for
           his
           purpose
           who
           is
           but
           lightly
           affected
           within
           himself
           .
           The
           pack
           is
           discerned
           ,
           and
           the
           fraud
           as
           covertly
           returned
           ?
           As
           if
           the
           language
           of
           those
           feigned
           courtesies
           ,
           colloguing
           passions
           ,
           falsifying
           promises
           and
           Apologies
           were
           not
           understood
           !
           Especially
           ,
           when
           they
           are
           to
           court
           for
           advantage
           (
           as
           it
           often
           happens
           )
           
           the
           same
           that
           have
           been
           legerly
           dismist
           before
           ,
           and
           have
           a
           sense
           of
           our
           ingratitude
           !
           These
           are
           veiles
           only
           of
           pusillanimity
           ,
           which
           in
           effect
           atchieve
           no
           great
           matter
           :
           A
           Roman
           generosity
           will
           tread
           upon
           them
           .
           Loyalty
           is
           essential
           to
           a
           Good
           Nature
           and
           business
           and
           commerce
           to
           express
           it
           .
           We
           cannot
           deny
           but
           mutual
           interests
           are
           a
           solid
           ground
           of
           friendly
           correspondency
           ,
           be
           it
           more
           or
           less
           .
           Some
           are
           only
           in
           more
           trivial
           matters
           ,
           wherein
           whatsoever
           is
           given
           to
           civility
           ,
           necessity
           ,
           expediency
           doth
           noth
           derogate
           from
           fidelity
           ,
           integrity
           ,
           and
           a
           good
           mind
           .
           Others
           are
           more
           neer
           and
           intimate
           to
           us
           .
           And
           is
           it
           not
           most
           natutural
           to
           us
           to
           love
           our
           dependencies
           ,
           our
           beneficiaries
           ,
           our
           faithful
           co-adjutours
           ,
           our
           trustees
           and
           Relyances
           ?
           And
           as
           we
           find
           the
           worth
           and
           value
           of
           them
           in
           reality
           ,
           so
           to
           prize
           ,
           affect
           ,
           and
           endear
           them
           .
           That
           is
           ,
           to
           add
           them
           to
           the
           number
           of
           our
           excellent
           friends
           ,
           not
           according
           to
           the
           advantage
           only
           that
           we
           receive
           (
           for
           we
           may
           love
           a
           friend
           more
           who
           is
           less
           useful
           )
           but
           the
           mind
           where
           withal
           we
           are
           served
           .
           Who
           but
           these
           know
           our
           secrets
           ?
           Who
           but
           these
           relieve
           us
           in
           our
           straites
           ?
           Who
           but
           these
           confirm
           us
           in
           our
           doubtful
           states
           ?
           And
           who
           but
           these
           have
           power
           to
           become
           our
           enemies
           if
           they
           prove
           unfaithful
           ?
           Therefore
           who
           was
           sought
           only
           that
           he
           might
           be
           used
           ,
           may
           be
           retained
           ,
           that
           he
           may
           be
           endeared
           .
           A
           friendship
           may
           be
           refined
           from
           interest
           to
           vertue
           ,
           but
           every
           one
           with
           whom
           we
           may
           have
           to
           do
           ,
           may
           not
           be
           
           worth
           the
           while
           :
           for
           who
           will
           go
           about
           to
           extract
           gold
           out
           of
           lead
           or
           tinn
           ,
           though
           he
           know
           it
           may
           be
           in
           it
           ?
           Though
           Good
           Nature
           be
           not
           interessed
           in
           design
           yet
           it
           is
           in
           consequence
           :
           for
           advantage
           and
           and
           pleasure
           cannot
           be
           abstracted
           from
           benefits
           ,
           and
           favours
           ,
           and
           mutual
           aides
           and
           offices
           .
           And
           it
           is
           but
           an
           ill
           constitution
           that
           doth
           not
           thrive
           upon
           good
           diet
           ,
           and
           convert
           it
           into
           good
           humours
           ,
           which
           is
           but
           a
           perpetual
           seading
           of
           new
           and
           inexhausted
           gratifyings
           .
           Wherefore
           ,
           under
           favour
           ,
           it
           is
           no
           part
           of
           imbecillity
           to
           be
           chary
           of
           our
           friends
           ,
           to
           commute
           and
           symbolize
           in
           all
           manner
           of
           affections
           with
           them
           .
           Nor
           is
           it
           any
           restraint
           to
           a
           large
           heart
           to
           have
           multiplicity
           ,
           and
           retain
           a
           fresh
           affection
           to
           those
           ,
           that
           have
           been
           contracted
           from
           his
           infancy
           ,
           with
           the
           rest
           that
           he
           shall
           collect
           to
           his
           last
           end
           ;
           but
           rather
           this
           is
           one
           ,
           and
           the
           only
           accomtling
           of
           his
           felicity
           to
           be
           a
           Patron
           unto
           one
           ,
           a
           companion
           unto
           another
           ,
           a
           correspondent
           unto
           others
           that
           are
           absent
           ,
           an
           Allie
           to
           more
           ,
           and
           an
           intimate
           yet
           to
           a
           few
           confidents
           .
           All
           with
           frankness
           and
           reality
           .
           This
           is
           no
           impeachment
           of
           just
           designs
           ,
           but
           a
           sure
           Promptuary
           of
           ready
           aides
           :
           no
           incumbrance
           in
           advancing
           ,
           but
           a
           certain
           furtherance
           without
           seeking
           ,
           no
           ensnaring
           of
           our
           fortune
           ;
           but
           a
           means
           to
           clear
           ,
           and
           expedite
           it
           .
           Let
           Caesar
           be
           considered
           ,
           and
           he
           never
           sleighted
           any
           of
           his
           true
           friends
           ,
           never
           lost
           any
           that
           he
           could
           retain
           :
           nay
           ,
           had
           so
           good
           a
           way
           of
           ingratiating
           himself
           with
           his
           souldiers
           ,
           that
           
           hardly
           any
           of
           them
           ever
           did
           revolt
           from
           him
           .
           A
           Captain
           belov'd
           like
           Alexander
           ,
           whole
           souldiers
           besieged
           him
           in
           his
           Tent
           ,
           (
           their
           arms
           cast
           down
           )
           with
           tears
           and
           groans
           three
           dayes
           together
           ,
           till
           he
           was
           willing
           to
           come
           out
           ,
           and
           be
           reconciled
           to
           them
           in
           the
           same
           postures
           .
           Such
           is
           the
           power
           of
           goodness
           ,
           where
           't
           is
           mixt
           with
           greatness
           ,
           whereas
           many
           triumphs
           of
           the
           Rigid
           ,
           and
           Tenacious
           Roman
           Captains
           have
           been
           disgraced
           with
           the
           murmuring
           of
           their
           followers
           .
           And
           many
           battels
           only
           lost
           out
           of
           hatred
           ,
           where
           there
           have
           before
           been
           such
           defects
           of
           gentleness
           .
           Let
           us
           know
           then
           that
           a
           friendly
           nature
           is
           bold
           and
           confident
           ,
           not
           more
           actively
           with
           its
           friend
           ,
           then
           passively
           towards
           him
           .
           To
           spare
           him
           is
           to
           loose
           him
           ,
           and
           disoblige
           him
           by
           the
           most
           unkindness
           ;
           spare
           your
           doubtful
           friends
           ;
           but
           use
           your
           certain
           ones
           ,
           and
           the
           more
           you
           use
           them
           the
           more
           you
           have
           them
           ;
           Only
           be
           sure
           you
           be
           certain
           ,
           and
           most
           of
           all
           confident
           in
           your
           own
           vertue
           ,
           &
           generosity
           ;
           which
           (
           like
           providence
           )
           produceth
           and
           maintaineth
           friendship
           with
           continuance
           of
           one
           perpetual
           Action
           .
        
         
           III.
           But
           to
           descend
           to
           the
           other
           part
           and
           consideration
           of
           dearest
           friendship
           ,
           which
           (
           having
           spoke
           alreay
           of
           Heroick
           love
           )
           we
           may
           now
           term
           Heroick
           friendship
           ,
           which
           I
           take
           to
           be
           the
           meeting
           and
           coincidence
           of
           two
           good
           Natures
           ,
           that
           resemble
           one
           another
           ,
           in
           identity
           of
           souls
           &
           wills
           :
           whereof
           many
           times
           the
           likeness
           of
           outward
           features
           
           and
           complexions
           may
           be
           an
           indication
           ,
           and
           a
           ready
           token
           of
           commencement
           (
           where
           it
           happens
           )
           at
           the
           first
           encounter
           of
           such
           an
           happy
           pair
           of
           lovers
           .
           So
           that
           this
           must
           be
           imagined
           to
           be
           somewhat
           rare
           ,
           and
           extraordinary
           :
           it
           being
           not
           only
           hard
           to
           find
           such
           a
           second
           self
           :
           in
           whose
           bosom
           we
           may
           have
           equal
           confidence
           ,
           as
           in
           our
           own
           :
           in
           whose
           help
           the
           same
           assurance
           ,
           who
           can
           have
           the
           same
           delight
           in
           our
           affection
           ,
           that
           he
           hath
           in
           loving
           of
           himself
           ,
           and
           in
           our
           embraces
           the
           same
           satisfaction
           ,
           that
           he
           hath
           in
           cherishing
           of
           his
           own
           soul
           and
           body
           ,
           and
           who
           can
           be
           equally
           concerned
           in
           our
           welfare
           and
           his
           own
           ,
           but
           also
           to
           find
           a
           first
           ,
           who
           can
           love
           as
           much
           ,
           as
           may
           deserve
           such
           requital
           .
           Let
           every
           one
           try
           how
           he
           finds
           it
           in
           himself
           ,
           how
           he
           feels
           his
           pulse
           beating
           towards
           it
           ,
           or
           his
           heart
           panting
           to
           escape
           from
           him
           into
           another
           breast
           .
           *
           This
           noble
           affection
           fals
           not
           on
           vulgar
           ,
           and
           common
           constitutions
           ,
           but
           on
           such
           as
           are
           mark't
           for
           vertue
           ;
           he
           that
           can
           love
           his
           friend
           with
           this
           noble
           ardour
           ,
           will
           in
           a
           competent
           degree
           affect
           all
           .
           I
           begin
           with
           this
           sentence
           ,
           since
           it
           comes
           into
           my
           mind
           :
           That
           it
           is
           but
           ordinary
           for
           some
           men
           to
           have
           sometimes
           a
           pheere
           ,
           or
           concubine
           ,
           
           as
           Mahomet
           the
           great
           (
           who
           after
           sacrificed
           her
           with
           his
           own
           hand
           to
           his
           pride
           and
           tyranny
           )
           that
           takes
           up
           all
           their
           time
           ,
           and
           pleasure
           .
           Others
           
             a
             Privado
          
           ,
           or
           only
           favourite
           ,
           the
           solitary
           object
           of
           their
           fancy
           and
           
           delight
           ,
           as
           our
           Edward
           II
           ,
           was
           accounted
           to
           have
           in
           
             Piers
             Gaveston
          
           ,
           which
           was
           reputed
           (
           too
           )
           an
           effeminate
           impotency
           ,
           and
           enthralment
           of
           his
           mind
           .
           An
           affection
           springing
           out
           of
           weakness
           and
           insufficiency
           ,
           and
           only
           tending
           to
           ease
           and
           pleasure
           :
           When
           a
           man
           is
           captivated
           with
           a
           man
           ,
           as
           if
           he
           were
           enamoured
           of
           a
           woman
           ;
           while
           his
           time
           ,
           his
           business
           ,
           his
           honour
           is
           distracted
           :
           while
           a
           senseless
           humour
           is
           only
           gratified
           :
           and
           he
           that
           is
           beloved
           (
           for
           the
           most
           part
           )
           knoweth
           how
           to
           make
           other
           use
           of
           it
           ,
           then
           his
           lover
           .
           A
           thing
           so
           fatal
           (
           notwithstanding
           )
           to
           that
           unhappy
           Prince
           ,
           that
           when
           sedition
           and
           rebellion
           had
           removed
           one
           he
           could
           not
           live
           without
           the
           raising
           of
           another
           in
           the
           person
           of
           the
           Lord
           Spencer
           ,
           whom
           the
           other
           Lords
           finding
           to
           draw
           all
           the
           Kings
           heart
           one
           way
           ;
           they
           never
           left
           till
           they
           had
           ungraciously
           procured
           both
           their
           ruines
           .
           So
           we
           see
           in
           common
           instances
           ,
           who
           are
           fond
           of
           one
           ,
           neglect
           all
           others
           ,
           which
           breeds
           contempt
           and
           hatred
           ;
           for
           who
           are
           despised
           ,
           despise
           again
           :
           and
           who
           think
           they
           ought
           to
           have
           an
           interest
           in
           one
           that
           is
           transported
           ,
           where
           they
           have
           it
           not
           ,
           do
           envy
           the
           transporter
           ,
           and
           cannot
           well
           refrain
           from
           some
           attempt
           upon
           him
           .
           In
           vices
           it
           is
           most
           common
           to
           have
           one
           seducer
           ,
           who
           gains
           a
           power
           upon
           his
           ward
           .
           We
           must
           not
           therefore
           measure
           this
           affection
           by
           intension
           ,
           much
           less
           by
           excess
           ,
           or
           intemperance
           ;
           but
           by
           adaequation
           of
           the
           object
           ,
           vertue
           of
           the
           persons
           ,
           and
           regularity
           of
           the
           Acts.
           
           Let
           us
           therefore
           hear
           my
           Lord
           of
           
           Montaigne's
           report
           (
           instead
           of
           many
           other
           )
           of
           his
           singular
           Amity
           with
           
             Monsicur
             de
             la
             Boitic
          
           ,
           
           which
           indeed
           he
           hath
           propounded
           to
           us
           (
           though
           of
           himself
           as
           a
           rare
           example
           .
        
         
           Which
           he
           affirmeth
           to
           have
           been
           such
           ,
           that
           certainly
           the
           like
           was
           not
           be
           read
           of
           ;
           and
           that
           amongst
           us
           men
           ,
           there
           is
           no
           track
           of
           it
           to
           be
           found
           in
           use
           .
           That
           there
           needeth
           so
           much
           happiness
           of
           rencounter
           to
           raise
           such
           another
           ,
           that
           it
           is
           much
           if
           fortune
           do
           afford
           the
           like
           once
           in
           three
           ages
           .
           They
           were
           first
           known
           to
           one
           another
           by
           report
           they
           sought
           one
           anothers
           acquaintance
           ,
           they
           found
           it
           by
           chance
           at
           a
           feast
           ,
           and
           became
           forthwith
           so
           taken
           ,
           so
           known
           ,
           and
           so
           obliged
           betwixt
           themselves
           ,
           that
           presently
           nothing
           became
           so
           intimate
           ,
           as
           the
           one
           to
           the
           other
           .
           That
           it
           was
           not
           one
           special
           consideration
           ,
           nor
           two
           ,
           nor
           three
           ,
           nor
           four
           ,
           nor
           a
           thousand
           .
           It
           was
           ,
           he
           knew
           not
           what
           ,
           quintessence
           of
           all
           ,
           which
           having
           seised
           his
           whole
           will
           brought
           it
           to
           be
           plunged
           ,
           and
           lost
           in
           his
           friends
           ;
           and
           his
           again
           in
           like
           manner
           with
           a
           pareil
           longing
           ,
           and
           concurrence
           in
           his
           own
           :
           not
           reserving
           any
           thing
           that
           was
           proper
           to
           either
           of
           them
           :
           nothing
           that
           was
           his
           or
           mine
           .
           That
           such
           a
           friendship
           abolisheth
           all
           words
           of
           difference
           ,
           benefit
           ,
           obligation
           ,
           acknowledgement
           ,
           request
           ,
           remerciment
           ,
           or
           the
           like
           :
           all
           in
           effect
           being
           common
           between
           them
           ;
           their
           wills
           ,
           thoughts
           ,
           judgements
           ,
           
           goods
           ,
           wives
           ,
           children
           ,
           honour
           and
           life
           :
           and
           their
           agreement
           to
           be
           but
           one
           soul
           in
           two
           bodies
           .
           And
           such
           a
           friendship
           he
           affirms
           to
           be
           discussive
           at
           all
           other
           obligations
           ,
           incompatible
           with
           any
           other
           friendship
           .
           Though
           his
           life
           had
           been
           sweetly
           passed
           to
           the
           time
           of
           his
           writing
           ,
           without
           any
           other
           great
           affliction
           ,
           then
           the
           loss
           of
           his
           friend
           :
           yet
           if
           he
           compare
           the
           whole
           to
           those
           four
           years
           ,
           wherein
           he
           enjoyed
           him
           ,
           that
           all
           the
           rest
           was
           but
           smoak
           ,
           or
           a
           dark
           ,
           and
           a
           tedious
           night
           to
           him
           .
           In
           fine
           ,
           that
           thereafter
           ,
           he
           abandoned
           all
           pleasure
           ,
           since
           his
           Participant
           was
           gone
           ,
           since
           all
           the
           comforts
           in
           the
           world
           did
           but
           redouble
           to
           him
           the
           regret
           of
           his
           loss
           ,
           thus
           far
           that
           noble
           Humanist
           ,
           Let
           us
           yet
           hear
           another
           refined
           spirit
           of
           our
           own
           Nation
           .
           
           I
           confess
           (
           saith
           he
           )
           I
           do
           not
           observe
           that
           order
           ,
           that
           the
           Schools
           ordain
           our
           affections
           ,
           to
           love
           our
           Parents
           ,
           wives
           ,
           children
           ,
           and
           then
           our
           friends
           :
           For
           excepting
           the
           injunctions
           of
           religion
           ,
           I
           do
           not
           find
           in
           my self
           such
           a
           necessary
           and
           indissoluble
           sympathy
           to
           all
           those
           of
           my
           bloud
           .
           I
           hope
           I
           do
           not
           break
           the
           fifth
           Commandment
           ,
           if
           I
           conceive
           I
           may
           love
           my
           friend
           before
           the
           nearest
           of
           my
           bloud
           ,
           even
           those
           to
           whom
           I
           owe
           the
           principles
           of
           life
           .
           I
           never
           yet
           cast
           a
           true
           affection
           on
           a
           woman
           ,
           but
           I
           have
           loved
           my
           friend
           as
           I
           do
           vertue
           ,
           my
           soul
           ,
           my
           God.
           —
           There
           are
           wonders
           in
           true
           affection
           ,
           it
           is
           a
           body
           of
           Enigmaes
           ,
           mysteries
           and
           riddles
           ,
           wherein
           two
           
           so
           become
           one
           ,
           as
           they
           both
           become
           two
           ,
           I
           love
           my
           friend
           before
           my self
           ,
           and
           yet
           methinks
           I
           do
           not
           love
           him
           enough
           ;
           some
           few
           moneths
           hence
           my
           multiplyed
           affection
           will
           make
           me
           believe
           I
           have
           not
           loved
           him
           at
           all
           ;
           when
           I
           am
           from
           him
           ,
           I
           am
           dead
           till
           I
           be
           with
           him
           ,
           when
           I
           am
           with
           him
           I
           am
           not
           satisfied
           ,
           but
           would
           still
           be
           nearer
           him
           :
           united
           souls
           are
           not
           satisfied
           with
           embraces
           ,
           but
           desire
           to
           be
           truly
           each
           other
           ,
           which
           being
           impossible
           ,
           their
           desires
           are
           infinite
           ,
           and
           must
           proceed
           without
           a
           possibility
           of
           satisfaction
           .
           —
           If
           we
           can
           bring
           our
           affections
           to
           look
           beyond
           the
           body
           ,
           and
           cast
           an
           eye
           upon
           the
           soul
           ,
           we
           have
           found
           out
           the
           true
           object
           not
           only
           of
           friendship
           ,
           but
           charity
           ,
           &c.
           
        
         
           I
           am
           ashamed
           of
           transcribing
           ,
           their
           sense
           and
           eloquence
           hath
           imported
           me
           :
           And
           yet
           I
           have
           maimed
           both
           by
           the
           culling
           :
           But
           't
           is
           more
           to
           my
           purpose
           then
           mine
           own
           .
        
         
           What
           shall
           we
           say
           to
           all
           this
           ?
           If
           it
           were
           but
           wit
           ,
           or
           generosity
           ,
           pity
           to
           be
           wrack't
           or
           chopt
           with
           Logick
           :
           but
           these
           are
           no
           ventets
           of
           smoak
           or
           chass
           .
           If
           there
           be
           such
           an
           Amity
           ,
           what
           shall
           I
           think
           of
           my self
           ?
           if
           not
           ,
           what
           of
           these
           excellent
           persons
           ,
           that
           have
           dilivered
           it
           ?
           We
           must
           suffer
           such
           souls
           to
           have
           suffered
           somewhat
           extraordinary
           .
           Therefore
           I
           am
           still
           either
           querulous
           ,
           or
           inquisitive
           .
        
         
           For
           what
           is
           that
           ,
           that
           I
           should
           love
           in
           such
           an
           Amity
           ?
           The
           person
           of
           my
           friend
           ?
           not
           for
           one
           special
           consideration
           ,
           nor
           two
           ,
           nor
           three
           ,
           nor
           four
           ,
           nor
           a
           thousand
           ,
           but
           a
           quintessence
           of
           I
           know
           not
           
           what
           ,
           that
           plungeth
           my
           will.
           Will
           it
           not
           also
           plunge
           my
           reason
           ,
           while
           agreableness
           to
           my
           fancy
           is
           all
           ,
           that
           is
           in
           view
           ?
           While
           I
           seem
           to
           abstract
           from
           sense
           and
           pleasure
           ,
           will
           not
           this
           ingulf
           me
           in
           unwary
           sensuality
           ?
           Is
           it
           likeness
           ?
           How
           can
           I
           then
           love
           him
           before
           my self
           ?
           Or
           how
           can
           I
           have
           a
           principle
           before
           my self
           ,
           though
           it
           be
           to
           love
           my
           Creator
           and
           Redeemer
           ?
           Is
           it
           the
           unity
           that
           is
           between
           us
           ?
           Whether
           then
           do
           I
           love
           my self
           in
           Him
           ,
           or
           him
           in
           me
           ?
           Whether
           more
           ?
           Or
           how
           do
           I
           distinguish
           so
           ,
           as
           to
           prefer
           that
           in
           will
           and
           reason
           ,
           which
           in
           Nature
           is
           the
           later
           ?
           Besides
           souls
           have
           no
           union
           but
           of
           consent
           ,
           they
           know
           no
           plunging
           ,
           or
           confusion
           .
           Therefore
           stil
           I
           am
           the
           rule
           and
           measure
           of
           my
           own
           affection
           ,
           and
           the
           constant
           principle
           to
           it
           :
           My
           friend
           can
           be
           but
           a
           moral
           or
           objective
           informer
           to
           me
           .
           He
           cannot
           bound
           ,
           or
           comprehend
           me
           ;
           much
           less
           can
           he
           circumscribe
           all
           my
           powers
           and
           my
           faculties
           ;
           though
           I
           may
           yield
           them
           to
           be
           determined
           at
           his
           pleasure
           .
           So
           that
           I
           am
           plunged
           indeed
           in
           this
           Rhetorick
           ,
           though
           I
           would
           be
           loth
           to
           spoil
           so
           fair
           an
           argument
           .
        
         
           But
           in
           what
           order
           shall
           we
           place
           this
           Amitie
           ?
           The
           learned
           Doctor
           prefers
           his
           Countrey
           :
           But
           
             Montaigne
             hesitates
          
           in
           a
           fine
           story
           .
           
           When
           
             Tiberius
             Gracchus
          
           was
           condemned
           of
           conspiracy
           :
           
             C.
             Blosius
          
           ,
           his
           principal
           friend
           suspected
           of
           intelligence
           with
           him
           ,
           was
           convented
           before
           the
           Consuls
           ,
           who
           demanding
           of
           him
           ,
           what
           he
           would
           do
           for
           Gracchus
           ?
           answered
           ,
           
           All
           things
           .
           And
           what
           if
           he
           had
           commanded
           you
           to
           burn
           our
           Temples
           ?
           He
           would
           never
           have
           done
           it
           ,
           replied
           Blosius
           .
           But
           what
           if
           he
           had
           ?
           said
           he
           ,
           I
           would
           have
           done
           it
           .
           Whereupon
           my
           Author
           .
           Those
           which
           accuse
           this
           answer
           as
           seditious
           do
           not
           apprehend
           this
           mystery
           ;
           nor
           presuppose
           (
           as
           it
           was
           in
           reality
           )
           that
           Blosius
           had
           the
           will
           of
           Gracchus
           in
           his
           sleeve
           ;
           both
           by
           power
           and
           cognisance
           They
           were
           more
           friends
           then
           Citisens
           ;
           more
           friends
           ,
           then
           friends
           or
           enemies
           of
           their
           Countrey
           ,
           then
           friends
           of
           ambition
           and
           trouble
           :
           Having
           perfectly
           committed
           themselves
           one
           to
           the
           other
           ,
           they
           held
           perfectly
           the
           reins
           of
           one
           anothers
           inclination
           :
           And
           make
           them
           to
           guide
           this
           harness
           by
           vertue
           ,
           and
           the
           conduct
           of
           reason
           (
           as
           it
           is
           impossible
           to
           suppose
           it
           without
           )
           the
           answer
           of
           Blosius
           was
           as
           it
           should
           be
           .
           What
           do
           we
           think
           of
           this
           ?
           If
           the
           judgement
           of
           one
           lead
           him
           unto
           Treason
           by
           vertue
           ,
           and
           the
           conduct
           of
           reason
           ,
           as
           he
           supposeth
           ,
           must
           the
           others
           too
           ?
           Again
           must
           we
           prefer
           our
           friend
           ,
           or
           vertue
           ?
           If
           our
           friend
           ,
           we
           are
           as
           before
           .
           If
           *
           vertue
           ,
           our
           wives
           and
           children
           (
           at
           the
           least
           )
           have
           a
           preobligement
           on
           us
           .
           And
           vertue
           defends
           any
           intercession
           of
           a
           later
           act
           of
           choice
           ,
           between
           the
           first
           ,
           and
           the
           pledges
           of
           God
           and
           Nature
           .
           Some
           things
           are
           incommunicable
           of
           their
           own
           Nature
           ;
           of
           
           all
           others
           friendship
           may
           have
           power
           .
           But
           it
           cannot
           by
           seising
           of
           my
           soul
           ,
           procure
           ,
           that
           I
           should
           not
           be
           perswaded
           as
           I
           judge
           ,
           that
           I
           should
           not
           will
           what
           I
           think
           most
           meet
           .
           Nay
           ,
           external
           things
           ,
           My
           Prince
           and
           Countrey
           bear
           away
           my
           allegiance
           ,
           and
           the
           rights
           of
           my
           wife
           and
           children
           are
           inviolate
           against
           the
           necessities
           of
           my
           friend
           (
           but
           not
           the
           hazarding
           of
           them
           if
           it
           ly
           in
           my
           power
           )
           I
           can
           do
           no
           more
           but
           communicate
           with
           him
           in
           all
           I
           am
           and
           have
           ,
           that
           is
           communicable
           .
        
         
           But
           methinks
           ,
           my
           Authors
           has
           improved
           this
           Notion
           very
           curiously
           ;
           when
           he
           tells
           us
           ,
           that
           such
           a
           friendship
           abolisheth
           all
           words
           of
           difference
           ,
           benefit
           ,
           obligation
           ,
           request
           ,
           or
           remerciement
           ,
           &c.
           
           And
           so
           it
           seems
           to
           me
           in
           comparison
           ;
           that
           the
           dearest
           friends
           cannot
           be
           beholden
           the
           one
           to
           the
           other
           ;
           cannot
           exceed
           ,
           or
           surpass
           one
           another
           :
           nor
           have
           any
           thing
           private
           ,
           saving
           wherein
           privacy
           advantageth
           community
           .
           For
           if
           our
           thoughts
           and
           apprehensions
           were
           plainly
           one
           ,
           now
           should
           there
           be
           place
           for
           advice
           and
           councel
           ?
           If
           our
           mutual
           endeavours
           did
           meet
           one
           another
           in
           the
           same
           actions
           ;
           how
           could
           their
           be
           accommodation
           ?
           If
           estates
           and
           interests
           were
           not
           distinct
           ,
           how
           should
           one
           have
           to
           supply
           what
           the
           other
           wanted
           ?
           But
           such
           is
           the
           Candour
           of
           benevolence
           ,
           making
           no
           account
           ,
           or
           difference
           of
           penury
           or
           abundance
           in
           one
           subject
           ,
           so
           either
           be
           supplyed
           .
           or
           both
           alike
           miserable
           :
           Wherefore
           a
           miserable
           man
           is
           not
           capable
           of
           this
           beatitude
           .
           Now
           't
           was
           ever
           agreed
           ,
           
           that
           the
           friendship
           of
           dearness
           cannot
           extend
           unto
           many
           .
           My
           Author
           seems
           to
           hold
           ,
           not
           only
           that
           it
           cannot
           be
           beyond
           a
           duality
           ,
           but
           that
           one
           failing
           the
           other
           never
           can
           repair
           it
           .
           Though
           a
           man
           may
           renew
           his
           espousals
           ,
           he
           must
           live
           a
           perpetual
           widower
           to
           his
           friend
           .
           Indeed
           ,
           we
           cannot
           put
           but
           one
           in
           the
           superlative
           degree
           ,
           but
           a
           father
           of
           20.
           children
           may
           have
           so
           natural
           an
           affection
           to
           them
           all
           ,
           that
           he
           can
           hardly
           tell
           (
           in
           all
           respects
           )
           which
           to
           forego
           ,
           if
           he
           were
           put
           to
           the
           necessity
           of
           his
           choice
           .
           And
           of
           a
           few
           friends
           ,
           when
           one
           is
           present
           he
           may
           be
           as
           the
           dearest
           ,
           when
           another
           comes
           he
           may
           be
           in
           balance
           .
           Gold
           may
           weigh
           against
           Gold
           ,
           when
           the
           pieces
           &
           the
           scales
           are
           both
           even
           .
           And
           it
           is
           not
           probably
           want
           of
           high
           affections
           ,
           that
           holds
           the
           common
           lover
           of
           more
           friends
           in
           this
           suspense
           ;
           but
           only
           want
           of
           partiality
           ,
           acting
           by
           the
           goodness
           of
           his
           Nature
           ,
           and
           not
           calling
           reason
           to
           distinguish
           .
           Of
           this
           unique
           Amity
           ,
           we
           are
           the
           less
           sollicitous
           ,
           because
           it
           is
           not
           properly
           any
           part
           or
           consequent
           of
           a
           Good
           Nature
           ,
           but
           only
           of
           some
           Heroick
           vertue
           :
           if
           any
           such
           be
           in
           Nature
           ,
           whose
           effects
           are
           impossible
           (
           to
           be
           truly
           each
           other
           )
           and
           desires
           infinite
           (
           to
           be
           satisfied
           with
           enjoyment
           )
           whereas
           by
           Nature
           ,
           never
           any
           tendency
           was
           in
           vain
           .
        
         
           But
           by
           this
           ,
           I
           am
           put
           upon
           examining
           ,
           what
           kind
           of
           passions
           I
           have
           ever
           found
           within
           my
           own
           breast
           towards
           an
           high
           Amity
           .
           In
           my
           childhood
           ,
           I
           found
           the
           first
           allective
           of
           my
           affections
           was
           admiration
           .
           
           When
           I
           saw
           any
           of
           my
           play-fellows
           of
           a
           jovial
           ,
           hardy
           ,
           and
           complyant
           Nature
           ,
           fashion'd
           to
           his
           own
           pleasure
           ,
           and
           others
           favour
           ,
           I
           remember
           I
           were
           wont
           to
           have
           an
           unquiet
           fondness
           to
           be
           endeared
           to
           him
           :
           sometimes
           with
           more
           ,
           sometimes
           with
           less
           success
           ,
           until
           my
           passions
           ,
           oft
           returning
           weary
           &
           disappointed
           ,
           (
           finding
           (
           as
           I
           imagine
           )
           spirits
           light
           and
           aiery
           to
           be
           made
           to
           favour
           ,
           rather
           then
           affection
           ;
           and
           that
           friendship
           could
           not
           be
           without
           somewhat
           of
           the
           deep
           humour
           )
           became
           timerous
           &
           sollicitous
           about
           the
           next
           objects
           that
           I
           assayled
           ;
           thinking
           that
           I
           wanted
           wit
           or
           spirit
           to
           go
           about
           to
           gain
           any
           one
           ;
           since
           I
           still
           seemed
           to
           my self
           to
           love
           more
           ,
           then
           to
           have
           been
           beloved
           .
           Therefore
           where
           I
           found
           my
           childish
           accoglienzaes
           answered
           ,
           I
           thought
           my self
           beholden
           ,
           and
           were
           ready
           to
           spoil
           all
           by
           being
           over-busy
           with
           my
           foolish
           kindnesses
           .
           But
           when
           I
           came
           to
           have
           learned
           some
           letters
           ,
           I
           found
           to
           be
           of
           one
           form
           ,
           of
           one
           exercise
           ,
           and
           often
           one
           in
           fault
           together
           &
           one
           punishment
           ,
           was
           a
           means
           of
           endearing
           me
           to
           one
           or
           other
           of
           my
           Classis
           :
           and
           that
           indeed
           ,
           there
           was
           some
           geniality
           in
           that
           affection
           ,
           that
           was
           able
           to
           hold
           us
           great
           friends
           in
           the
           University
           .
           Addicting
           my self
           to
           some
           study
           ,
           I
           had
           a
           fit
           of
           great
           regret
           of
           the
           times
           past
           (
           like
           the
           pang
           of
           Doctor
           Faustus
           ,
           who
           desired
           of
           his
           familiar
           to
           see
           Rosamond
           ,
           that
           had
           been
           dead
           an
           100
           years
           before
           )
           I
           could
           not
           be
           satisfied
           for
           want
           of
           pictures
           to
           represent
           those
           brave
           men
           whom
           I
           read
           ,
           and
           read
           of
           ,
           thinking
           
           that
           they
           had
           left
           no
           commendation
           possible
           for
           posterity
           .
           Nay
           at
           last
           ,
           I
           could
           not
           be
           kind
           with
           my
           stars
           ,
           because
           I
           were
           not
           born
           to
           know
           ,
           and
           live
           in
           the
           constant
           sight
           of
           that
           most
           accomplish't
           and
           taking
           person
           the
           immortal
           Sir
           
             P.
             Sidney
          
           ,
           under
           whose
           two
           pictures
           I
           have
           stood
           gazing
           at
           
           wilton-house
           ,
           till
           shame
           has
           impell'd
           me
           to
           look
           on
           other
           things
           with
           little
           notice
           ,
           and
           desire
           has
           brought
           me
           back
           again
           .
           In
           the
           ardour
           of
           my
           youth
           ,
           those
           same
           vagary
           qualities
           ,
           that
           keep
           women
           from
           being
           tame
           ,
           and
           entice
           us
           ,
           with
           we
           know
           not
           what
           Graces
           (
           as
           the
           birds
           in
           the
           air
           ,
           render
           themselves
           amiable
           ,
           as
           they
           fly
           in
           their
           party-coloured
           feathers
           ,
           which
           being
           taken
           are
           despised
           )
           allured
           me
           no
           otherwise
           in
           men
           ;
           suspecting
           still
           there
           was
           more
           in
           such
           persons
           ,
           than
           I
           could
           discover
           ,
           and
           holding
           me
           enamour'd
           to
           the
           objects
           of
           my
           suspicion
           ,
           which
           touched
           me
           in
           things
           as
           well
           as
           persons
           .
           So
           that
           being
           ready
           to
           visit
           France
           ,
           I
           expected
           to
           find
           as
           much
           difference
           as
           if
           they
           had
           had
           another
           Heaven
           and
           Earth
           ,
           then
           we
           enjoy
           ,
           And
           so
           I
           found
           my self
           in
           vain
           affected
           at
           the
           Key
           of
           Calais
           ,
           there
           being
           a
           goodly
           high
           wall
           and
           magnificent
           towards
           the
           sea
           ,
           and
           an
           indifferent
           town
           within
           it
           .
           Since
           I
           came
           to
           years
           of
           discretion
           (
           which
           I
           am
           feign
           to
           account
           by
           law
           ,
           rather
           then
           by
           reason
           )
           admiration
           ceased
           ;
           but
           not
           that
           opinion
           ;
           that
           there
           are
           some
           inimitable
           qualities
           and
           graces
           in
           certain
           persons
           which
           do
           necessarily
           draw
           my
           heart
           to
           a
           bien-veilance
           ,
           and
           a
           
           passion
           of
           acquaintance
           ,
           yet
           it
           seems
           to
           me
           ,
           when
           I
           have
           made
           my
           addresses
           ,
           that
           not
           what
           i
           like
           in
           them
           ;
           so
           much
           as
           what
           they
           like
           in
           me
           is
           my
           assured
           ground
           of
           friendship
           :
           but
           if
           I
           am
           sought
           unto
           by
           any
           ,
           that
           has
           so
           mean
           a
           spirit
           ,
           then
           what
           I
           like
           in
           them
           only
           ;
           or
           in
           their
           intention
           is
           my
           obligement
           :
           for
           I
           ask
           no
           more
           but
           rectitude
           ;
           other
           accomplishments
           I
           account
           matter
           of
           respect
           ,
           but
           only
           this
           of
           true
           affection
           .
           And
           having
           found
           this
           but
           in
           divers
           breasts
           ,
           I
           cannot
           complain
           of
           the
           falseness
           of
           the
           world
           (
           as
           many
           do
           ,
           which
           should
           rather
           reflect
           on
           the
           fallacy
           of
           their
           former
           judgements
           ,
           &
           their
           oscitancy
           of
           conversation
           )
           but
           rather
           of
           my
           own
           deficiencies
           ,
           if
           I
           have
           not
           any
           one
           friendship
           high
           and
           absolute
           .
           Nothing
           is
           more
           molestation
           to
           me
           ,
           then
           to
           apprehend
           ,
           that
           the
           meanest
           of
           my
           friends
           is
           unsatisfied
           in
           any
           thing
           of
           my
           behaviour
           ;
           that
           the
           best
           should
           not
           be
           highly
           drawen
           and
           allured
           with
           the
           postures
           and
           expressions
           of
           my
           affection
           .
           Of
           reality
           I
           cannot
           doubt
           ,
           feeling
           how
           effectual
           it
           is
           within
           myself
           ;
           but
           to
           noble
           strains
           and
           advancements
           every
           wit
           and
           spirit
           is
           not
           proper
           :
           Only
           when
           Stars
           meet
           they
           leap
           into
           conjunction
           ,
           and
           accomplish
           their
           own
           orbe
           ,
           and
           amuse
           the
           world
           with
           their
           light
           and
           splendour
           .
           In
           brief
           (
           that
           I
           may
           not
           spoil
           my
           character
           with
           too
           much
           oftentation
           )
           I
           account
           my
           friendship
           my
           repast
           ,
           my
           entertainment
           ,
           my
           diversion
           ,
           my
           religion
           ,
           and
           no
           fault
           to
           be
           so
           great
           as
           any
           Act
           of
           pride
           ,
           or
           ingratitude
           ,
           that
           tendeth
           to
           dissolve
           it
           .
           
           I
           love
           with
           vertue
           ,
           and
           I
           love
           for
           vertue
           (
           to
           what
           degree
           soever
           I
           observe
           it
           )
           yet
           I
           do
           not
           covet
           to
           Monopolize
           any
           one
           unto
           my self
           ,
           that
           he
           should
           love
           no
           other
           besides
           me
           ,
           (
           I
           do
           not
           think
           that
           I
           can
           deserve
           so
           much
           of
           any
           man
           )
           nor
           am
           I
           myself
           willing
           to
           be
           sequestred
           .
           But
           I
           love
           to
           walk
           ,
           and
           talk
           ,
           and
           intermingle
           with
           all
           the
           world
           :
           taking
           such
           friendship
           for
           restraint
           ,
           and
           no
           bounty
           ,
           which
           shall
           go
           about
           to
           abridge
           me
           ,
           or
           confine
           me
           :
           save
           only
           in
           respect
           of
           special
           Acts
           ,
           and
           services
           .
           I
           am
           contented
           to
           live
           only
           at
           the
           rate
           of
           a
           Good
           Nature
           ,
           without
           attaining
           higher
           glory
           ,
           or
           seeking
           of
           an
           Amity
           in
           Unity
           ,
           and
           an
           Unity
           in
           Identity
           of
           soules
           ,
           or
           of
           Platonical
           Ideaes
           :
           which
           every
           man
           that
           can
           be
           a
           friend
           ,
           cannot
           understand
           ;
           or
           hardly
           any
           other
           ,
           who
           is
           so
           perswaded
           (
           as
           generally
           we
           are
           )
           of
           creation
           ,
           and
           production
           of
           things
           visible
           .
        
         
           §
           VII
           .
           When
           I
           would
           dispatch
           ,
           I
           am
           incumbred
           ;
           I
           did
           not
           think
           there
           had
           been
           so
           much
           in
           hospitality
           .
           Whoever
           receiveth
           me
           with
           a
           good
           look
           is
           presently
           become
           my
           Host
           ;
           and
           a
           mans
           bounty
           is
           a
           much
           seen
           in
           his
           countenance
           ,
           as
           at
           his
           Table
           .
           Sometimes
           an
           invitation
           obligeth
           more
           then
           an
           entertainment
           :
           commonly
           the
           lesser
           feasts
           are
           the
           more
           gracious
           ;
           and
           the
           meaner
           houses
           ,
           and
           narrow
           entries
           afford
           the
           more
           receipt
           within
           .
           The
           fair
           City
           of
           Siena
           hath
           an
           ancient
           wall
           ,
           and
           a
           strait
           gate
           :
           but
           with
           his
           inscription
           (
           that
           slack'd
           my
           weariness
           when
           I
           arrived
           
           there
           )
           
             Cor
             pandit
             tibi
             Sena
             magis
             .
             Thy
             heart
             Siena's
             more
             ,
             enlarged
             then
             thy
             door
             .
          
           And
           so
           it
           has
           reputation
           of
           the
           hospitablest
           Town
           in
           Italy
           .
           I
           know
           not
           whether
           receiveth
           the
           more
           content
           in
           it
           :
           he
           that
           affordeth
           a
           bounteous
           aspect
           ,
           or
           he
           that
           accepts
           it
           :
           for
           it
           is
           no
           less
           hospitality
           to
           accept
           of
           kindness
           worthily
           ,
           then
           to
           bestow
           it
           freely
           .
           A
           Good
           Nature
           is
           seen
           alike
           in
           both
           ,
           what
           joy
           and
           promptness
           is
           there
           in
           the
           action
           ?
           What
           love
           and
           service
           in
           the
           addresses
           of
           mind
           and
           body
           ?
           It
           stands
           not
           upon
           its
           provision
           .
           Let
           decency
           ,
           or
           magnificence
           see
           to
           that
           :
           If
           it
           have
           it
           ,
           it
           is
           ready
           to
           produce
           it
           :
           If
           not
           ,
           it
           is
           not
           abashed
           ,
           it
           absents
           not
           itself
           :
           it
           supplies
           ,
           as
           much
           as
           may
           be
           ,
           with
           good
           will
           :
           and
           it
           may
           be
           grieved
           ,
           if
           things
           necessary
           be
           not
           in
           its
           power
           to
           procure
           .
           Caesar
           in
           an
           house
           where
           he
           was
           honestly
           entertained
           ,
           dipped
           his
           salad
           freely
           in
           corrupted
           oyl
           (
           which
           by
           error
           was
           brought
           to
           the
           Table
           )
           rebuking
           his
           company
           for
           taking
           notice
           of
           it
           ;
           and
           eat
           of
           it
           yet
           more
           freely
           to
           rebuke
           them
           ;
           &
           save
           his
           Host
           from
           having
           any
           apprehension
           of
           it
           .
           Such
           a
           value
           did
           he
           put
           upon
           a
           small
           punctilio
           of
           civility
           ,
           as
           some
           other
           might
           have
           reckon'd
           it
           ;
           but
           indeed
           it
           was
           no
           small
           matter
           in
           the
           reason
           ,
           which
           touched
           so
           nearly
           on
           the
           Coast
           of
           Gratitude
           .
           And
           so
           I
           leave
           the
           rest
           of
           this
           vertue
           to
           liberality
           ,
           and
           her
           associates
           .
        
         
           I
           know
           not
           but
           I
           may
           borrow
           somewhat
           from
           the
           next
           title
           ,
           if
           I
           entreat
           here
           of
           Charity
           ,
           first
           ,
           
           of
           that
           which
           receiveth
           strangers
           in
           ,
           and
           next
           of
           that
           ,
           that
           relieveth
           them
           without
           :
           whether
           it
           be
           Humanity
           or
           Hospitality
           :
           It
           is
           certainly
           ,
           a
           character
           of
           Good
           Nature
           ,
           which
           is
           more
           apt
           to
           condescend
           ,
           then
           to
           aspire
           ,
           and
           to
           yield
           to
           pity
           ,
           then
           to
           rise
           to
           glory
           .
           The
           poor
           Mariner
           driven
           in
           by
           tempest
           is
           not
           to
           be
           questioned
           for
           his
           pratique
           :
           nor
           an
           enemy
           ship-wrack't
           upon
           our
           Coast
           to
           be
           treated
           as
           a
           prisoner
           of
           war.
           If
           it
           be
           in
           boistrous
           weather
           ,
           a
           poor
           Traveller
           is
           not
           sent
           to
           seek
           for
           a
           sign
           ,
           where
           Gentle
           people
           live
           :
           Nor
           a
           man
           that
           commits
           a
           trespass
           by
           his
           own
           misfortune
           :
           especially
           when
           he
           seeks
           no
           more
           but
           succour
           ,
           to
           be
           distrain'd
           ,
           or
           roughly
           handled
           .
           I
           will
           dismiss
           this
           also
           with
           a
           pleasant
           story
           .
           In
           the
           dreadful
           Massacre
           of
           Paris
           ,
           while
           the
           Catholick
           swords
           reak't
           in
           vengeance
           ,
           a
           poor
           Huguenot
           ,
           escaping
           his
           pursuers
           ,
           came
           violently
           bouncing
           with
           hands
           and
           feet
           at
           the
           chamber
           door
           of
           the
           King
           of
           Navarre
           (
           at
           that
           time
           protector
           of
           the
           miserable
           party
           )
           crying
           
             Navarre
             ,
             Navarre
          
           .
           The
           King
           was
           gone
           forth
           :
           
           a
           Lady
           of
           the
           bed-chamber
           ,
           thinking
           he
           was
           returned
           in
           hast
           (
           and
           knowing
           that
           mischief
           was
           abroad
           )
           hastily
           ran
           to
           ope
           the
           door
           ;
           and
           let
           in
           a
           wounded
           Gentleman
           pursued
           instantly
           by
           four
           souldiers
           .
           To
           save
           his
           life
           ,
           he
           cast
           himself
           upon
           the
           Queens
           bed
           :
           who
           for
           fear
           leaped
           out
           ,
           and
           he
           after
           her
           ,
           holding
           her
           alwayes
           by
           the
           middle
           ,
           and
           using
           her
           as
           his
           buckler
           .
           She
           ,
           poor
           Lady
           knew
           not
           the
           
           man
           ,
           or
           whether
           he
           came
           to
           mischief
           Her
           ,
           or
           whether
           the
           souldiers
           intended
           it
           to
           him
           ,
           or
           to
           Herself
           ,
           but
           upon
           her
           out-cries
           :
           in
           came
           the
           Captain
           of
           the
           guards
           ,
           who
           chasing
           at
           the
           rudeness
           of
           the
           Archers
           ,
           he
           chased
           them
           out
           of
           that
           presence
           ;
           and
           granted
           the
           life
           of
           the
           poor
           Gentleman
           that
           embraced
           the
           Queen
           ,
           to
           her
           discretion
           ;
           which
           was
           (
           though
           she
           her self
           were
           a
           zealous
           Catholick
           )
           to
           lodge
           him
           in
           her
           own
           Cabinet
           ,
           till
           he
           were
           cured
           of
           his
           wounds
           was
           not
           this
           a
           noble
           act
           of
           bounty
           ?
        
         
           
             And
             yet
             could
             you
             but
             laugh
             ,
             if
             you
             had
             seen
          
           
             That
             chast
             ,
             
             though
             rude
             embraces
             of
             the
             Queen
             ?
          
        
         
           2.
           
           For
           the
           other
           part
           of
           tenderness
           ,
           which
           we
           call
           charity
           ;
           it
           may
           admit
           of
           some
           dispute
           ,
           whether
           a
           Good
           Nature
           do
           it
           for
           the
           love
           of
           the
           Action
           ,
           or
           of
           the
           good
           that
           is
           in
           it
           ;
           or
           only
           to
           gratifie
           its
           own
           humour
           ,
           or
           the
           importunity
           of
           its
           own
           Nature
           ?
           Once
           again
           :
           our
           most
           ingenious
           Doctor
           who
           has
           shew'd
           himself
           no
           superficial
           Statist
           of
           his
           own
           ,
           or
           our
           common
           humanity
           tells
           us
           thus
           .
           I
           give
           no
           alms
           to
           satisfy
           the
           hunger
           of
           my
           Brother
           :
           but
           to
           fulfil
           and
           accomplish
           the
           will
           ,
           and
           command
           of
           my
           God.
           I
           draw
           not
           my
           purse
           for
           his
           sake
           ,
           that
           demands
           it
           ;
           but
           his
           that
           enjoyn'd
           it
           .
           I
           relieve
           no
           man
           upon
           the
           Rhetorick
           of
           his
           
           miseries
           :
           nor
           to
           content
           mine
           own
           commiserating
           disposition
           ;
           
           for
           this
           is
           still
           but
           moral
           charity
           ,
           and
           an
           act
           that
           oweth
           more
           to
           passion
           ,
           then
           to
           reason
           .
           He
           that
           relieves
           another
           upon
           the
           bare
           suggestion
           ,
           and
           bowels
           of
           pity
           ,
           doth
           not
           this
           so
           much
           for
           his
           sake
           ,
           as
           for
           his
           own
           .
           For
           by
           compassion
           we
           make
           others
           misery
           our
           own
           ;
           and
           so
           by
           relieving
           them
           we
           relieve
           our selves
           also
           .
           Yet
           (
           to
           do
           my
           noble
           friend
           ,
           to
           whom
           I
           have
           a
           particular
           obligement
           the
           more
           right
           )
           he
           had
           told
           us
           before
           .
           
           I
           have
           ever
           endeavoured
           to
           nourish
           the
           merciful
           disposition
           ,
           and
           humane
           inclination
           I
           borrowed
           from
           my
           Parents
           ,
           and
           regulate
           it
           to
           the
           written
           ,
           and
           prescribed
           laws
           of
           Charity
           .
        
         
           Yet
           am
           I
           apt
           to
           imagine
           ,
           that
           a
           Good
           Nature
           acting
           only
           to
           satisfy
           the
           importunity
           of
           its
           own
           inclination
           ,
           is
           more
           abundant
           in
           goodness
           ,
           then
           acted
           by
           a
           rule
           ,
           or
           precept
           ;
           unless
           it
           be
           a
           rule
           ,
           that
           comes
           to
           it
           in
           effect
           ,
           (
           though
           not
           in
           form
           of
           words
           )
           by
           its
           proper
           observation
           .
        
         
           We
           hang
           (
           a
           good
           part
           of
           mankind
           )
           wavering
           ,
           and
           trembling
           in
           the
           balance
           ,
           while
           on
           the
           one
           hand
           ,
           we
           are
           prescribed
           a
           strict
           and
           rigid
           vertue
           ,
           consisting
           in
           certain
           rules
           and
           dictates
           from
           which
           we
           may
           not
           vary
           without
           offence
           ,
           and
           danger
           .
           On
           the
           other
           ;
           all
           kind
           of
           actions
           are
           presented
           to
           us
           so
           disguised
           with
           the
           same
           titles
           ,
           that
           there
           is
           nothing
           left
           to
           be
           vice
           :
           neither
           any
           part
           of
           life
           to
           be
           serious
           ,
           The
           Mantle
           of
           wit
           ,
           or
           love
           ,
           or
           honor
           
           serves
           to
           palliate
           all
           ,
           that
           were
           ugly
           in
           its
           proper
           colors
           ,
           both
           to
           sense
           and
           reason
           .
           But
           if
           we
           cannot
           easily
           be
           exact
           with
           the
           first
           ,
           or
           dissolute
           with
           the
           later
           ,
           it
           were
           worth
           while
           to
           know
           this
           mystery
           :
           That
           to
           live
           by
           rule
           is
           but
           to
           hamper
           Nature
           ,
           to
           live
           in
           fear
           ,
           and
           fall
           into
           superstition
           :
           but
           to
           live
           without
           it
           ,
           (
           as
           it
           is
           a
           glass
           or
           mirror
           ,
           wherewithal
           to
           dress
           our
           Natures
           )
           is
           to
           steer
           our
           course
           without
           a
           compass
           :
           for
           excess
           and
           defect
           consist
           in
           curious
           points
           :
           and
           our
           own
           Natures
           (
           in
           the
           case
           )
           are
           the
           first
           Monitors
           ,
           and
           the
           most
           intimate
           :
           and
           which
           employ
           our
           reasons
           to
           be
           exact
           about
           it
           .
           Temperance
           ,
           and
           abstinence
           are
           certain
           and
           prescribed
           vertues
           :
           yet
           there
           is
           no
           written
           rule
           that
           can
           keep
           us
           entire
           in
           the
           practice
           of
           them
           in
           particular
           cases
           :
           for
           the
           vertues
           are
           not
           in
           the
           objects
           that
           are
           indifferent
           :
           nor
           in
           the
           acts
           that
           are
           variable
           (
           for
           that
           may
           be
           excess
           to
           me
           ,
           which
           is
           temperance
           to
           another
           ;
           and
           the
           same
           act
           as
           to
           my self
           at
           one
           time
           may
           be
           an
           excess
           ,
           which
           at
           another
           time
           was
           just
           )
           but
           only
           in
           right
           reason
           ,
           according
           unto
           Nature
           ;
           
           as
           a
           wise
           man
           shall
           judge
           (
           not
           another
           wise
           man
           ;
           but
           the
           same
           that
           is
           to
           be
           engaged
           in
           the
           action
           .
           )
        
         
           To
           come
           to
           our
           purpose
           .
           To
           be
           moved
           with
           compassion
           upon
           the
           sight
           and
           sense
           of
           anothers
           misery
           is
           a
           token
           of
           Good
           Nature
           ,
           which
           is
           a
           divine
           instinct
           within
           us
           ,
           the
           Original
           (
           if
           I
           may
           say
           so
           with
           the
           favour
           of
           our
           Divines
           )
           of
           the
           second
           
           table
           .
           Therefore
           to
           hear
           when
           the
           bowels
           of
           compassion
           call
           upon
           us
           ,
           is
           to
           hear
           when
           God
           calls
           ,
           and
           to
           execute
           his
           will
           ,
           though
           we
           do
           not
           think
           of
           his
           command
           .
           Whereas
           to
           give
           liberally
           ,
           meerly
           on
           a
           sense
           of
           duty
           ,
           if
           it
           may
           be
           called
           obedience
           ,
           it
           cannot
           be
           called
           Charity
           .
           And
           what
           avails
           it
           to
           give
           away
           10000.
           
           Manors
           without
           Charity
           ?
           Indeed
           the
           Fathers
           Confessors
           are
           apt
           to
           teach
           their
           suppliants
           of
           Absolution
           ,
           that
           it
           is
           not
           Charity
           to
           give
           from
           a
           motive
           within
           ones
           self
           ;
           but
           only
           out
           of
           love
           to
           God
           ,
           and
           obedience
           to
           his
           Commands
           ;
           whereby
           they
           have
           made
           themselves
           Masters
           of
           mens
           Charity
           :
           and
           have
           not
           been
           a
           little
           charitable
           to
           themselves
           .
           I
           suppose
           we
           have
           the
           same
           sense
           amongst
           many
           of
           our
           Religion
           :
           since
           only
           Rich
           and
           Old
           take
           themselves
           to
           be
           bound
           to
           Charity
           ,
           and
           to
           see
           a
           young
           Gallant
           drop
           an
           Alms
           in
           the
           street
           were
           enough
           to
           make
           him
           question'd
           to
           be
           soft
           .
           I
           am
           (
           almost
           )
           of
           opinion
           ,
           that
           who
           giveth
           of
           compassion
           (
           when
           he
           doth
           not
           actually
           thing
           of
           God
           ,
           or
           his
           command
           )
           is
           the
           more
           charitable
           ;
           and
           not
           the
           less
           obedient
           :
           and
           shall
           be
           noted
           ,
           and
           rewarded
           ,
           though
           he
           forget
           ,
           and
           take
           no
           notice
           of
           his
           own
           benefit
           .
           For
           (
           as
           I
           conceive
           )
           the
           Samaritan
           ,
           that
           took
           up
           the
           wounded
           Jew
           did
           it
           not
           out
           of
           Religion
           (
           because
           they
           were
           as
           excommunicated
           persons
           to
           one
           another
           )
           but
           only
           out
           of
           sense
           of
           humanity
           and
           compassion
           .
           And
           yet
           the
           Saviour
           of
           the
           World
           commends
           that
           Act
           ,
           as
           true
           
           Religion
           .
           If
           a
           beggar
           importune
           us
           ,
           shame
           may
           move
           us
           ,
           though
           there
           be
           no
           witness
           ;
           and
           whereof
           ,
           was
           that
           sense
           given
           us
           ?
           If
           another
           do
           not
           give
           when
           he
           thinks
           he
           ought
           ,
           fear
           impels
           him
           .
           And
           whether
           is
           it
           better
           to
           act
           out
           of
           fear
           ,
           or
           out
           of
           shame
           ?
           Notwithstanding
           ,
           I
           am
           afraid
           of
           this
           argument
           ,
           as
           intrenching
           too
           much
           upon
           Divinity
           .
           I
           do
           not
           question
           ,
           but
           it
           is
           a
           more
           excellent
           way
           of
           Charity
           to
           give
           for
           the
           love
           of
           God
           ,
           rather
           then
           for
           the
           love
           of
           our selves
           ,
           and
           our
           own
           quiet
           or
           any
           man
           ,
           and
           his
           relief
           :
           but
           I
           do
           not
           think
           in
           Religion
           ,
           that
           they
           can
           be
           dis-joyned
           ,
           or
           distinguished
           .
           As
           to
           say
           ,
           I
           give
           out
           of
           Charity
           :
           not
           because
           I
           campassionate
           my
           Brother
           ;
           but
           because
           I
           am
           so
           commanded
           :
           but
           I
           am
           commanded
           to
           have
           compassion
           (
           if
           Nature
           do
           not
           give
           it
           me
           )
           and
           so
           to
           exhibit
           .
           I
           do
           not
           think
           ,
           that
           to
           give
           out
           of
           Good
           Nature
           is
           so
           much
           as
           a
           Moral
           vertue
           ;
           but
           a
           good
           disposition
           :
           that
           by
           reason
           may
           be
           directed
           to
           any
           height
           or
           perfection
           whatsover
           ;
           but
           without
           it
           ,
           that
           neither
           will
           not
           reason
           can
           produce
           an
           Act
           of
           Charity
           .
           So
           that
           still
           to
           advance
           reason
           ,
           or
           Religion
           is
           not
           to
           derogate
           from
           the
           simplicity
           of
           Nature
           :
           which
           when
           Divines
           lay
           so
           low
           in
           corruption
           ,
           and
           imbecillity
           ,
           I
           suppose
           they
           mean
           in
           another
           sense
           ,
           then
           I
           intend
           .
        
         
           §
           .
           VIII
           .
           I
           reckon
           not
           much
           what
           entertainment
           I
           have
           made
           ;
           but
           I
           am
           now
           ready
           to
           serve
           up
           the
           disette
           with
           a
           few
           sprinklings
           yet
           remaining
           under
           the
           notion
           of
           humanity
           ;
           with
           its
           adjuncts
           
           and
           embellishments
           :
           knowing
           that
           the
           banquet
           is
           oftentimes
           more
           valuable
           ,
           then
           the
           whole
           meal
           .
        
         
           1.
           
           And
           first
           ,
           it
           is
           the
           part
           of
           humanity
           to
           refrain
           all
           disgusts
           ,
           to
           restrain
           all
           incommodities
           ,
           and
           to
           aid
           against
           the
           incursion
           of
           any
           evils
           in
           our
           common
           life
           .
           Therefore
           it
           doth
           not
           cherish
           in
           it self
           any
           private
           humour
           of
           diet
           ,
           or
           repose
           ,
           or
           singular
           mode
           of
           carriage
           to
           be
           allow'd
           ,
           or
           yielded
           to
           it
           by
           any
           other
           :
           it
           affecteth
           not
           usurpation
           of
           precedences
           or
           accommodations
           ;
           but
           is
           contented
           with
           such
           part
           as
           time
           ,
           and
           occasion
           ,
           and
           the
           persons
           present
           do
           freely
           and
           readily
           afford
           to
           it
           :
           nor
           to
           fill
           any
           place
           with
           it self
           through
           vain
           glory
           ,
           and
           self
           commendation
           ;
           or
           assume
           all
           the
           talk
           ;
           or
           take
           upon
           it self
           to
           censure
           persons
           ,
           or
           judge
           of
           things
           ;
           nor
           admits
           of
           jeers
           ,
           or
           abuses
           ;
           or
           suffers
           the
           dead
           ,
           or
           the
           absent
           to
           be
           traduced
           ;
           or
           the
           simple
           to
           be
           too
           much
           disparaged
           .
           It
           questions
           not
           the
           merit
           or
           the
           quality
           ,
           which
           any
           one
           pretends
           to
           ;
           though
           it
           discern
           an
           incomportment
           ,
           it
           makes
           no
           semblance
           of
           it
           :
           it
           will
           not
           expose
           any
           one
           ,
           unless
           it
           be
           to
           detect
           some
           malice
           :
           it
           helpeth
           good
           constructions
           ,
           being
           tender
           of
           others
           fame
           ,
           as
           it
           is
           of
           its
           own
           ,
           and
           desireth
           to
           have
           others
           so
           :
           it
           taketh
           notice
           of
           distinctions
           ,
           being
           a
           sign
           of
           rudeness
           to
           come
           a
           second
           time
           into
           the
           Company
           of
           any
           Noble
           Person
           ,
           and
           not
           to
           know
           who
           he
           is
           :
           
           it
           yieldeth
           honor
           to
           men
           of
           spirit
           ,
           and
           of
           vertuous
           acquirements
           (
           though
           modest
           )
           and
           to
           their
           arrogance
           too
           sometimes
           .
           For
           in
           Ben
           Johnson's
           company
           ,
           they
           say
           ,
           that
           an
           absolute
           domination
           ruled
           with
           the
           pleasure
           of
           his
           subjects
           .
        
         
           Further
           ,
           though
           a
           Good
           Nature
           do
           avoid
           oftentation
           for
           its
           own
           part
           ;
           yet
           is
           it
           not
           impatient
           of
           anothers
           impertinence
           ,
           or
           idle
           commendations
           of
           himself
           :
           but
           rather
           sollicitous
           and
           concern'd
           for
           him
           how
           he
           will
           come
           off
           :
           it
           is
           apt
           to
           bear
           a
           part
           of
           shame
           for
           him
           ,
           if
           he
           be
           impudent
           :
           or
           with
           him
           ,
           if
           he
           be
           sensible
           (
           as
           it
           often
           happens
           )
           when
           he
           doth
           not
           find
           that
           applause
           ,
           that
           he
           expected
           .
           I
           know
           not
           how
           it
           happens
           to
           ingenious
           spirits
           ,
           such
           as
           have
           real
           wit
           ,
           and
           real
           courage
           to
           be
           bashful
           :
           when
           dunces
           and
           droans
           are
           confident
           :
           is
           it
           a
           vertue
           or
           a
           weakness
           in
           them
           ?
           Only
           this
           we
           may
           observe
           ;
           as
           there
           is
           a
           laughter
           that
           sheweth
           no
           complacency
           ,
           so
           there
           is
           a
           blushing
           that
           argues
           sometimes
           a
           conscious
           guilt
           and
           no
           goodness
           :
           sometimes
           a
           purpose
           of
           revenge
           .
           And
           how
           do
           you
           think
           does
           blushing
           become
           a
           Blackmoor
           ?
           But
           where
           this
           passion
           doth
           express
           a
           sense
           or
           doubt
           (
           thought
           it
           be
           but
           a
           misprision
           )
           of
           any
           indecency
           ,
           or
           unhandsome
           faltring
           ,
           or
           miscarrying
           ,
           I
           cannot
           say
           ,
           it
           is
           it self
           a
           vertue
           ,
           but
           a
           token
           of
           it
           :
           nor
           a
           weakness
           ,
           but
           a
           kind
           of
           remission
           :
           such
           as
           is
           an
           ample
           satisfaction
           of
           it self
           for
           any
           small
           fault
           ,
           
           and
           a
           tacit
           promise
           of
           amendment
           :
           for
           he
           that
           hath
           blushed
           for
           his
           mis-adventure
           ha's
           stopt
           all
           anger
           ,
           and
           has
           his
           pardon
           without
           asking
           :
           which
           is
           some
           relief
           to
           such
           an
           one
           ,
           as
           knows
           ,
           That
           apologies
           are
           not
           to
           be
           made
           without
           reason
           ;
           neither
           are
           as
           other
           Compliments
           ,
           but
           intrench
           so
           much
           upon
           the
           Quality
           ,
           or
           discretion
           of
           the
           Author
           .
           I
           should
           say
           more
           ,
           that
           it
           is
           an
           excellent
           token
           when
           blushes
           do
           not
           put
           out
           of
           countenance
           ;
           for
           then
           a
           vertuous
           confidence
           is
           seen
           under
           it
           ,
           which
           will
           soon
           recover
           and
           overcome
           it
           :
           and
           then
           ,
           these
           foolish
           blushes
           do
           not
           misbecome
           ,
           but
           add
           a
           singular
           grace
           and
           lustre
           to
           a
           young
           face
           (
           especially
           )
           and
           to
           the
           other
           sex
           ;
           for
           who
           sees
           a
           Lady
           Blush
           ,
           and
           take
           it
           up
           handsomely
           ,
           can
           hardly
           escape
           to
           be
           enamour'd
           .
           It
           is
           a
           sign
           of
           vertue
           ,
           which
           is
           more
           alluring
           then
           the
           fairest
           skin
           and
           neatest
           features
           in
           the
           world
           .
           But
           still
           it
           is
           to
           be
           regarded
           how
           this
           suffusion
           is
           recollected
           ;
           for
           if
           the
           shamefulness
           proceed
           from
           ignorance
           or
           imbecillity
           ,
           it
           rather
           paints
           then
           lightens
           ;
           if
           it
           happen
           to
           a
           sullen
           nature
           ,
           it
           dejects
           and
           stains
           it
           ;
           they
           cannot
           presently
           resume
           their
           confidence
           ,
           and
           reduce
           it
           with
           a
           glory
           ,
           as
           our
           Good
           Nature
           can
           ,
           and
           can
           do
           no
           otherwise
           .
        
         
           To
           restrain
           incommodities
           it
           behooves
           us
           also
           to
           bear
           our
           own
           infirmities
           and
           inconveniences
           ,
           and
           (
           as
           much
           as
           possibly
           )
           to
           conceal
           them
           ,
           that
           we
           
           may
           not
           disturb
           our
           friends
           or
           neighbours
           ,
           or
           impede
           the
           alacrity
           of
           our
           company
           .
           Sick
           persons
           do
           retire
           ,
           and
           they
           that
           visit
           them
           come
           on
           purpose
           to
           condole
           and
           sympathize
           with
           them
           ;
           only
           they
           that
           have
           the
           Plague
           love
           to
           spread
           their
           infection
           ,
           and
           many
           that
           have
           the
           Itch
           ;
           and
           of
           this
           latter
           sort
           are
           the
           Querulous
           company
           ,
           that
           are
           ever
           complaining
           or
           finding
           fault
           with
           one
           or
           other
           ,
           being
           either
           old
           ,
           or
           crazy
           ,
           or
           prejudiced
           ,
           or
           otherwise
           distempered
           .
        
         
           
             Nescio
             an
             Anticyram
             ratio
             illis
             destinet
             omnem
             .
          
        
         
           Humanity
           requires
           us
           to
           take
           sometimes
           a
           part
           of
           others
           inconveniences
           upon
           our selves
           to
           alieviate
           them
           ;
           to
           personate
           another
           man
           (
           sometimes
           )
           to
           save
           a
           mischief
           that
           is
           coming
           towards
           him
           :
           to
           bear
           a
           part
           of
           anothers
           blame
           ,
           when
           we
           are
           innocent
           ,
           and
           to
           conceal
           his
           ,
           to
           save
           anger
           ,
           or
           divert
           punishment
           ,
           for
           a
           Good
           Nature
           is
           averse
           to
           all
           punishment
           and
           inclin'd
           to
           all
           lenity
           .
           It
           was
           a
           speech
           taken
           well
           from
           Nero
           ,
           and
           promising
           a
           better
           reign
           ,
           when
           a
           table
           was
           brought
           to
           him
           to
           be
           signed
           for
           the
           death
           of
           a
           malefactor
           ,
           he
           took
           the
           style
           ,
           saying
           of
           his
           own
           motion
           .
           
             O
             quàm
             mallem
             nescisse
             literas
          
           !
           O
           how
           I
           had
           rather
           that
           I
           could
           not
           write
           !
           And
           as
           Tacitus
           has
           left
           the
           History
           ,
           he
           became
           worst
           the
           soonest
           ,
           that
           we
           ever
           read
           of
           any
           .
           Nay
           ,
           it
           is
           but
           humanity
           (
           sometimes
           )
           to
           run
           
           voluntarily
           into
           danger
           to
           prevent
           a
           greater
           or
           a
           publick
           jeopardy
           .
           And
           some
           one
           man
           has
           taken
           strangely
           upon
           himself
           .
           A
           soldier
           of
           the
           Great
           Caesar
           took
           a
           pile
           into
           his
           own
           body
           to
           cover
           his
           Commander
           .
           Curtius
           mounted
           and
           arm'd
           at
           all
           points
           leaped
           into
           a
           gulph
           to
           divert
           an
           ill
           Omen
           .
           The
           two
           Decii
           devoted
           their
           lives
           for
           two
           victories
           .
           Tribune
           with
           400.
           soldiers
           took
           a
           mortal
           station
           to
           redeem
           the
           rest
           of
           the
           Army
           out
           of
           straits
           .
        
         
           We
           see
           ,
           besides
           ,
           when
           there
           is
           a
           fire
           ,
           every
           unconcerned
           person
           will
           adventure
           himself
           to
           extinguish
           it
           ,
           when
           violence
           is
           done
           to
           an
           innocent
           ,
           every
           one
           will
           concern
           himself
           to
           rescue
           ;
           when
           a
           man
           is
           in
           danger
           of
           being
           drowned
           ,
           a
           stranger
           will
           venture
           in
           to
           save
           him
           .
           So
           that
           Humanity
           and
           Good
           Nature
           are
           not
           only
           in
           sleight
           and
           superficial
           points
           ,
           but
           extend
           to
           realities
           .
           On
           the
           contrary
           an
           ill
           Nature
           ,
           though
           it
           be
           strong
           ,
           or
           wealthy
           ,
           or
           well
           accommodated
           cannot
           find
           in
           its
           heart
           to
           be
           helpful
           ,
           or
           compassionate
           ,
           or
           commucative
           with
           another
           ;
           but
           if
           it
           be
           in
           misery
           ,
           it
           hateth
           all
           that
           are
           more
           happy
           ,
           and
           wisheth
           it
           were
           but
           able
           to
           involve
           them
           in
           the
           same
           state
           with
           it self
           ,
           Medea
           (
           the
           fairest
           copy
           that
           we
           have
           of
           an
           ill
           nature
           )
           in
           the
           Latine
           Tragedian
           :
        
         
           
             And
             if
             thou
             perish
             ,
             it
             delights
          
           
             To
             draw
             with
             it
             Sicilian
             nights
             .
             
          
        
         
         
           Or
           with
           its
           death
           to
           conjure
           the
           dissolution
           of
           the
           Universe
           with
           the
           prayer
           of
           Nero
           ,
           
             
               Let
               earth
               and
               fire
               when
               I
               must
               dy
            
             
               Be
               mixt
               and
               temper'd
               with
               the
               skie
               .
               
            
          
        
         
           Or
           as
           Perseus
           ,
           the
           last
           King
           of
           Macedon
           ,
           when
           he
           was
           taken
           captive
           by
           the
           Romans
           (
           trained
           from
           a
           Sanctuary
           )
           cursed
           those
           Gods
           ,
           that
           had
           not
           afforded
           him
           protection
           .
        
         
           Which
           makes
           me
           think
           of
           what
           an
           admirable
           temper
           that
           ignoble
           vertue
           patience
           is
           compounded
           ,
           while
           it
           is
           either
           not
           at
           all
           regarded
           ,
           or
           noted
           only
           by
           superficial
           animadverters
           ,
           as
           a
           mark
           of
           abjection
           ,
           or
           a
           poor
           spirit
           ;
           it
           signifies
           an
           excellent
           aequanimity
           ,
           an
           invincible
           fortitude
           ,
           a
           certain
           prudence
           ,
           and
           a
           singular
           piece
           and
           proportion
           of
           good
           humors
           ,
           which
           neither
           taxeth
           fate
           ,
           nor
           providence
           ,
           nor
           repineth
           at
           seeming
           inequalities
           ,
           while
           it
           sees
           its
           inferiors
           preferred
           ,
           its
           fortunes
           dissipated
           ,
           its
           merits
           undervalued
           ,
           its
           friends
           disheartened
           ;
           while
           nothing
           in
           the
           world
           seems
           to
           favour
           it
           ;
           it
           is
           not
           curdled
           ,
           or
           turned
           ,
           but
           saves
           it self
           with
           salt
           ,
           and
           reserves
           it self
           for
           the
           fresh
           water
           :
           what
           were
           all
           the
           arguments
           of
           Philosophy
           concerning
           vanity
           ,
           indifferency
           ,
           metriopathy
           ,
           if
           they
           had
           not
           this
           subject
           ?
           What
           were
           all
           valour
           ,
           or
           hardiness
           ,
           or
           skill
           of
           enterprizing
           ,
           if
           there
           were
           
           not
           patience
           to
           endure
           incommodities
           ,
           and
           expect
           the
           best
           seasons
           ?
           In
           fine
           ,
           what
           end
           would
           there
           be
           of
           injuries
           ,
           if
           there
           were
           not
           this
           Good
           Natur'd
           quality
           to
           bound
           ,
           and
           determine
           them
           ?
           Either
           to
           subside
           in
           oblivion
           ,
           or
           a
           voluntary
           sequestration
           of
           revengeful
           thoughts
           ?
           When
           we
           read
           that
           Wine
           ,
           and
           Women
           ,
           and
           Truth
           are
           strongest
           ,
           why
           was
           not
           time
           thought
           upon
           ,
           which
           conquers
           and
           preys
           on
           all
           things
           ?
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Yet
           patience
           bows
           the
           fangs
           of
           time
           ,
           and
           brings
           about
           that
           victory
           by
           culling
           seasons
           out
           of
           it
           ,
           which
           neither
           force
           nor
           fortune
           could
           complete
           at
           once
           ,
           compatible
           but
           to
           a
           Good
           Nature
           and
           an
           high
           Spirit
           ,
           if
           it
           be
           not
           maliciously
           mistaken
           ,
           a
           stupidity
           (
           suppose
           )
           or
           a
           rest
           after
           weariness
           ,
           or
           a
           manicle
           of
           pure
           force
           and
           necessity
           are
           no
           more
           then
           brutish
           .
        
         
           Lastly
           ,
           as
           an
           aid
           against
           incursion
           of
           evil
           accidents
           humanity
           is
           never
           out
           of
           one
           office
           or
           an
           other
           ,
           either
           to
           procure
           Amities
           ,
           or
           prevent
           enmities
           ,
           or
           reconcile
           breaches
           ,
           or
           to
           clear
           some
           mens
           reputations
           ,
           or
           to
           cover
           some
           mens
           disgraces
           ,
           or
           palliate
           others
           just
           designs
           that
           they
           may
           gain
           effect
           ,
           it
           being
           most
           essential
           to
           a
           Good
           Nature
           to
           be
           loyal
           and
           trusty
           ,
           and
           as
           secret
           as
           its
           discretion
           serves
           to
           be
           .
           It
           delights
           in
           speaking
           praises
           ,
           and
           in
           relating
           any
           mans
           goods
           fortune
           ,
           without
           any
           glance
           of
           envy
           or
           detraction
           :
           Nay
           ,
           it
           is
           
           not
           much
           concerned
           with
           the
           success
           of
           an
           enemy
           ,
           or
           repineth
           at
           anothers
           gain
           obtained
           to
           its
           own
           prejudice
           ,
           if
           not
           unjustly
           .
           For
           it
           seeks
           its
           own
           interest
           with
           a
           most
           indifferent
           industry
           in
           respect
           of
           passion
           ;
           though
           a
           most
           intense
           in
           respect
           of
           action
           ,
           because
           it
           moves
           only
           in
           a
           streight
           line
           ,
           and
           will
           rather
           waive
           it
           s
           own
           advantage
           ,
           then
           interfere
           with
           another
           ,
           that
           seeks
           it
           in
           the
           same
           way
           .
           In
           fine
           ,
           a
           Good
           Nature
           is
           entirely
           so
           just
           ,
           that
           a
           dog
           ,
           or
           an
           horse
           ,
           or
           an
           old
           tree
           fare
           the
           better
           for
           it
           .
        
         
           §
           §
           II.
           It
           is
           the
           part
           of
           Humanity
           to
           ampliate
           all
           favours
           ,
           to
           extend
           all
           bounties
           ,
           to
           share
           and
           not
           exempt
           it self
           from
           common
           lot
           and
           fortune
           .
        
         
           To
           begin
           with
           affability
           ,
           which
           is
           an
           exhibiting
           of
           ones
           own
           person
           to
           ordinary
           use
           and
           accommodation
           ,
           to
           confer
           and
           to
           converse
           among
           men
           without
           exception
           ;
           it
           hath
           ever
           been
           in
           such
           honor
           amongst
           all
           civil
           Nations
           ,
           and
           in
           such
           restraint
           amongst
           the
           barbarous
           ,
           as
           argues
           it
           to
           be
           an
           excellent
           point
           of
           humanity
           ,
           though
           nothing
           seem
           more
           natural
           and
           familiar
           .
           The
           life
           and
           institution
           of
           King
           Cyrus
           was
           form'd
           to
           this
           kind
           of
           liberality
           ,
           insomuch
           that
           if
           any
           of
           his
           friends
           were
           disjoyned
           from
           him
           at
           the
           Table
           ,
           he
           would
           not
           fall
           too
           ,
           
           with
           any
           cheer
           ,
           till
           he
           had
           sent
           somewhat
           of
           his
           own
           service
           to
           each
           of
           
           them
           .
           Alexander
           was
           free
           and
           open
           to
           all
           his
           soldiers
           :
           Mithridates
           could
           call
           whole
           regiments
           by
           their
           names
           ;
           and
           Caesar
           was
           so
           conversant
           amongst
           his
           men
           ,
           that
           every
           one
           was
           ambitious
           to
           be
           known
           to
           him
           ,
           and
           by
           him
           to
           be
           call'd
           upon
           by
           name
           gave
           each
           man
           invincible
           resolution
           .
           
             M.
             Antonius
          
           ,
           
           who
           alone
           of
           all
           the
           Emperors
           (
           in
           the
           judgment
           of
           the
           Historian
           )
           did
           apply
           the
           study
           of
           Philosophers
           not
           to
           terms
           of
           speech
           ,
           or
           knowledge
           of
           opinions
           ,
           but
           to
           use
           and
           practice
           in
           his
           life
           ;
           did
           demean
           himself
           so
           civilly
           and
           agreeably
           unto
           all
           men
           ,
           that
           he
           gave
           his
           hand
           freely
           to
           all
           that
           came
           to
           him
           ,
           and
           suffered
           not
           his
           Guards
           to
           prohibit
           any
           one
           .
        
         
           On
           the
           other
           side
           the
           Kings
           and
           Emperors
           of
           the
           Barbarous
           Nations
           have
           used
           from
           ancient
           times
           hitherto
           ,
           to
           keep
           themselves
           at
           a
           great
           distance
           from
           the
           people
           ,
           rarely
           to
           be
           seen
           ,
           never
           to
           be
           spoken
           to
           but
           by
           some
           few
           of
           their
           favourites
           .
           As
           at
           this
           day
           the
           Russian
           ,
           the
           Mogul
           ,
           and
           the
           
             Grand
             Seignior
          
           ;
           a
           thing
           that
           renders
           them
           as
           odious
           ,
           as
           contemptible
           to
           our
           European
           manners
           ;
           which
           exact
           from
           our
           greatest
           Persons
           (
           one
           time
           or
           other
           )
           the
           greatest
           affability
           .
           Much
           more
           of
           meaner
           subjects
           to
           be
           easie
           of
           access
           ,
           ready
           of
           speech
           ,
           and
           speedy
           of
           dispatch
           .
        
         
           And
           to
           this
           it
           may
           seem
           that
           curtesie
           properly
           doth
           belong
           giving
           and
           receiving
           all
           kind
           of
           favour
           
           in
           comportment
           ,
           wherein
           it
           is
           a
           shame
           to
           be
           vanquished
           ,
           and
           a
           glory
           to
           contend
           in
           condescention
           .
           Every
           Complimenter
           knows
           this
           ,
           but
           he
           turns
           his
           back
           and
           laughs
           ,
           and
           this
           that
           is
           not
           seen
           makes
           the
           compliment
           (
           as
           the
           vulgar
           count
           it
           )
           the
           other
           is
           but
           obligation
           ,
           and
           ought
           to
           be
           sincere
           .
           And
           it
           implies
           two
           things
           ;
           first
           ,
           that
           a
           man
           does
           not
           esteem
           himself
           better
           then
           another
           (
           saving
           his
           quality
           ,
           if
           there
           be
           any
           diffrence
           .
           )
           And
           secondly
           ,
           that
           he
           is
           sensible
           of
           any
           favour
           ,
           and
           does
           not
           take
           a
           kindness
           (
           as
           I
           have
           heard
           the
           French
           to
           tax
           the
           humor
           of
           us
           English
           )
           for
           an
           obligation
           ,
           which
           also
           implies
           two
           things
           farther
           ,
           first
           ,
           that
           a
           courteous
           person
           gently
           weighs
           the
           tendency
           of
           a
           fair
           address
           ;
           and
           secondly
           ,
           that
           he
           answers
           it
           with
           reality
           according
           to
           import
           .
           If
           it
           be
           an
           excuse
           ,
           he
           takes
           it
           in
           good
           part
           ,
           and
           is
           not
           difficult
           :
           if
           it
           be
           a
           tender
           ,
           he
           receives
           it
           with
           remerciment
           :
           if
           it
           be
           a
           benefit
           ,
           he
           shews
           what
           account
           he
           makes
           of
           it
           by
           his
           expressions
           of
           alacrity
           .
           And
           when
           the
           party
           is
           gone
           ,
           the
           sense
           is
           doubted
           ,
           by
           how
           much
           assentation
           is
           removed
           ,
           and
           to
           acknowledge
           now
           is
           more
           free
           ,
           for
           what
           else
           can
           a
           man
           justly
           glory
           in
           ,
           but
           in
           that
           wherein
           he
           secretly
           rejoyceth
           ?
           Gratitude
           in
           a
           generous
           heart
           is
           sweet
           ,
           and
           most
           prolifique
           of
           good
           humours
           .
           It
           gurgleth
           with
           the
           heart-bloud
           out
           of
           one
           ventricle
           into
           another
           ,
           till
           it
           be
           heated
           to
           perfection
           ,
           and
           fit
           to
           engender
           more
           kindness
           ,
           And
           what
           pleasure
           doth
           it
           multiply
           
           in
           that
           conceipt
           ?
           how
           doth
           it
           prefer
           to
           live
           in
           other
           breast
           ,
           more
           then
           in
           its
           own
           ?
           And
           to
           perish
           that
           it
           may
           revive
           to
           a
           loving
           remembrance
           ?
           Which
           is
           the
           reason
           why
           it
           is
           perpetual
           ,
           and
           can
           never
           be
           disobliged
           ;
           boundless
           ,
           and
           thinks
           it
           never
           has
           requited
           ;
           and
           insatiable
           in
           the
           covering
           of
           new
           exchanges
           .
        
         
           It
           is
           a
           part
           of
           courtesy
           too
           ,
           to
           be
           ready
           to
           be
           acquainted
           ,
           as
           well
           as
           accosted
           ;
           but
           there
           is
           a
           secret
           difficulty
           ,
           which
           I
           have
           observed
           ordinary
           in
           this
           particular
           amongst
           the
           better
           spirits
           ;
           and
           that
           is
           ,
           from
           whence
           in
           point
           of
           decency
           ,
           or
           expediency
           an
           acquaintance
           should
           begin
           ,
           if
           two
           persons
           be
           well
           disposed
           to
           it
           .
           One
           is
           loth
           to
           seek
           :
           the
           other
           loth
           to
           interpret
           such
           apparence
           ,
           before
           it
           is
           exprest
           (
           though
           possibly
           perceived
           )
           least
           he
           should
           be
           overforward
           ,
           or
           mistaken
           :
           for
           a
           free
           spirit
           cannot
           be
           like
           Horace
           his
           tantum
           in
           seeking
           of
           acquaintance
           :
           he
           cannot
           impose
           himself
           ,
           or
           demit
           of
           his
           own
           spirit
           ,
           to
           be
           ingratiated
           with
           a
           stranger
           :
           
           but
           they
           do
           not
           observe
           while
           they
           affect
           to
           reserve
           to
           each
           other
           a
           particular
           point
           of
           grandeur
           ,
           they
           stand
           off
           in
           punctilio's
           ,
           which
           are
           petty
           feminine
           intrigues
           ,
           and
           not
           magnanimous
           :
           whereas
           true
           greatness
           is
           preserved
           only
           by
           generosity
           .
           Every
           man
           is
           open
           to
           another
           ,
           when
           occasion
           brings
           
           them
           into
           presence
           :
           and
           every
           good
           intention
           justifies
           it self
           ,
           if
           there
           be
           no
           interest
           to
           draw
           it
           into
           suspition
           .
           Access
           and
           recess
           are
           free
           ,
           and
           to
           fashion
           an
           occasion
           more
           particular
           out
           of
           a
           general
           ,
           with
           a
           natural
           address
           ;
           addeth
           more
           grace
           to
           him
           that
           commenceth
           ,
           then
           to
           him
           that
           secondeth
           an
           application
           ;
           and
           it
           should
           be
           considered
           ;
           that
           to
           enterprise
           was
           ever
           more
           noble
           ,
           then
           to
           hold
           ones
           self
           passive
           ,
           wherefore
           ,
           where
           there
           is
           such
           a
           sense
           betwixt
           two
           ,
           it
           becomes
           both
           to
           become
           discreet
           essayers
           ,
           and
           not
           to
           affect
           the
           glory
           to
           be
           later
           :
           for
           it
           is
           the
           more
           Humane
           to
           be
           confident
           ,
           where
           a
           retreat
           is
           alwayes
           Generous
           .
           It
           is
           another
           point
           of
           this
           Good
           Quality
           to
           be
           complaisant
           in
           Company
           ;
           serious
           where
           they
           are
           so
           disposed
           ;
           free
           and
           merry
           when
           time
           serves
           :
           composed
           ,
           when
           we
           are
           to
           conserve
           dignity
           .
           Light
           and
           active
           ,
           when
           we
           are
           to
           entertain
           ,
           or
           to
           be
           diverted
           .
           The
           humour
           is
           not
           to
           be
           brought
           with
           us
           ;
           but
           to
           be
           taken
           up
           at
           the
           sight
           of
           the
           presence
           .
           Such
           is
           the
           correspondency
           of
           discourse
           .
           Not
           to
           bring
           in
           Cato
           among
           Poets
           ,
           nor
           Lucian
           among
           Divines
           and
           tender
           consciences
           .
           Nor
           a
           Councel
           of
           war
           into
           a
           banqueting
           house
           ,
           nor
           the
           Privy
           Councel
           into
           a
           Ladies
           Chamber
           ,
           nor
           a
           subtle
           Contract
           into
           the
           Temple
           :
           but
           to
           shew
           our selves
           well
           affected
           and
           delighted
           with
           the
           ball
           that
           is
           in
           hand
           ,
           or
           the
           argument
           that
           we
           find
           upon
           the
           Carpet
           ,
           And
           such
           must
           be
           the
           procedure
           to
           the
           
           persons
           ,
           in
           whom
           we
           are
           to
           take
           content
           :
           and
           acknowledge
           their
           variety
           .
           If
           there
           be
           of
           the
           (
           
             beaux
             esprits
          
           )
           the
           refined
           wits
           among
           them
           ,
           or
           of
           the
           (
           
             Cavaglien
             garbati
             è
             politi
          
           )
           more
           accomplished
           Gentlemen
           ;
           or
           a
           mixture
           of
           Qualities
           and
           Tempers
           ;
           Humanity
           requires
           us
           to
           consort
           withall
           for
           the
           time
           ,
           as
           far
           as
           our
           sufficiency
           conduceth
           ,
           and
           forbiddeth
           not
           to
           delight
           more
           in
           what
           we
           find
           agreeable
           ,
           and
           to
           make
           our
           own
           company
           out
           of
           any
           number
           ,
           when
           it
           may
           be
           done
           without
           Scism
           :
           for
           we
           may
           not
           break
           up
           a
           society
           ,
           till
           it
           is
           for
           their
           own
           ease
           ,
           or
           intercourse
           .
           But
           if
           (
           perchance
           )
           our
           fortune
           bring
           us
           into
           company
           ,
           where
           the
           defects
           exceed
           the
           treat
           ;
           Humanity
           will
           hardly
           allow
           (
           unless
           by
           the
           way
           of
           wit
           ;
           which
           is
           either
           of
           little
           force
           ,
           or
           apt
           to
           afford
           more
           matter
           to
           their
           peculancy
           )
           least
           we
           seem
           to
           make
           our selves
           Masters
           where
           we
           have
           no
           Authority
           :
           much
           less
           to
           condemn
           like
           judges
           in
           full
           commission
           :
           but
           yet
           obligeth
           us
           to
           disprove
           without
           disgust
           ,
           and
           to
           retire
           without
           passion
           ,
           if
           occasion
           do
           not
           bind
           us
           .
           But
           if
           it
           do
           ,
           a
           good
           countenance
           may
           be
           able
           to
           qualify
           the
           company
           ,
           or
           to
           keep
           any
           thing
           that
           is
           unhandsome
           ,
           or
           over-bold
           from
           fastning
           on
           it self
           .
           Not
           ,
           but
           that
           reproof
           may
           be
           sometimes
           very
           natural
           ;
           and
           sometimes
           necessary
           ;
           where
           it
           is
           like
           to
           do
           more
           good
           then
           hurt
           .
           Especially
           ,
           ones
           private
           friends
           humanity
           calls
           upon
           one
           to
           admonish
           :
           but
           not
           to
           entermeddle
           (
           though
           with
           
           one
           particular
           )
           where
           the
           ill
           qualities
           surpass
           the
           good
           .
           [
           
             Je
             trouve
             rude
             de
             juger
             celuy-la
             ,
             en
             qui
             les
             mauvaises
             qualitez
             surpassem
             les
             bonnes
             .
          
           Montaigne
           .
           l.
           3.
           ch
           .
           13.
           ]
        
         
           To
           pass
           from
           words
           to
           act
           ;
           we
           are
           bound
           in
           humanity
           to
           direct
           a
           stranger
           upon
           his
           request
           ;
           to
           reduce
           him
           ,
           if
           we
           perceive
           him
           in
           an
           error
           ,
           without
           asking
           :
           to
           assist
           him
           in
           attaining
           his
           desire
           ,
           when
           we
           can
           do
           it
           without
           indecency
           ,
           or
           impediment
           to
           ourselves
           :
           but
           we
           are
           bound
           to
           guard
           some
           decorum
           ,
           even
           against
           civil
           offices
           :
           for
           a
           man
           may
           not
           offer
           his
           service
           to
           a
           vertuous
           Lady
           ,
           that
           is
           a
           stranger
           to
           him
           ,
           when
           she
           wants
           a
           ready
           servant
           ,
           though
           peradverture
           it
           would
           be
           a
           kindness
           to
           her
           ,
           because
           it
           will
           bring
           a
           point
           of
           decency
           on
           both
           sides
           in
           question
           :
           but
           if
           there
           be
           any
           great
           need
           ,
           it
           will
           not
           only
           excuse
           ,
           but
           over-balance
           it
           to
           the
           side
           of
           high
           civility
           .
           So
           it
           does
           not
           befit
           a
           person
           of
           Quality
           to
           aid
           a
           porter
           ,
           though
           he
           be
           nearer
           then
           another
           ;
           but
           if
           it
           be
           to
           save
           the
           poor
           man
           from
           any
           great
           harm
           ,
           he
           ought
           to
           consider
           himself
           also
           to
           be
           but
           a
           man.
           And
           the
           like
           instances
           we
           might
           deduce
           to
           other
           cases
           .
           Therefore
           to
           proceed
           a
           little
           farther
           ,
           when
           we
           fee
           another
           labouring
           about
           a
           business
           ,
           that
           we
           can
           do
           without
           pains
           ,
           it
           is
           a
           part
           of
           Good
           Nature
           to
           relieve
           and
           expedite
           him
           .
           Some
           smaller
           inconveniences
           we
           are
           to
           take
           upon
           our selves
           for
           
           the
           greater
           commodity
           of
           another
           ,
           and
           a
           little
           greater
           on
           our selves
           ,
           if
           they
           be
           divers
           that
           shall
           perceive
           the
           benefit
           of
           our
           decession
           .
           Why
           should
           I
           take
           up
           a
           great
           room
           by
           preoccupation
           ,
           to
           straiten
           others
           ,
           if
           I
           may
           do
           as
           well
           or
           (
           almost
           )
           as
           sweetly
           with
           a
           less
           ?
           Why
           should
           I
           eat
           alone
           if
           I
           have
           to
           spare
           and
           others
           want
           ?
           Nay
           ,
           why
           should
           not
           I
           delight
           ,
           or
           at
           least
           command
           my self
           (
           sometimes
           )
           to
           want
           for
           company
           ?
           Alexander
           the
           Great
           ,
           when
           he
           was
           with
           a
           choice
           party
           of
           his
           horse
           in
           pursuit
           of
           Darius
           ,
           was
           like
           to
           perish
           with
           his
           men
           for
           want
           of
           water
           .
           At
           the
           last
           ,
           some
           of
           his
           men
           brought
           a
           small
           quantity
           ,
           whereof
           when
           he
           was
           about
           to
           drink
           ,
           seeing
           how
           wistfully
           his
           Gentlemen
           ,
           that
           were
           about
           him
           look'd
           upon
           it
           ,
           he
           return'd
           the
           water
           back
           ,
           saying
           ,
           he
           would
           not
           drink
           and
           they
           faint
           .
           And
           when
           they
           saw
           his
           continence
           and
           generosity
           ;
           
           they
           all
           cryed
           out
           ,
           they
           were
           neither
           thirsty
           nor
           weary
           ,
           nor
           wholely
           mortal
           ,
           while
           they
           had
           such
           a
           King.
           In
           the
           Sacred
           Story
           King
           David
           would
           not
           drink
           of
           water
           that
           his
           Champions
           brought
           him
           though
           his
           soul
           thirsted
           ,
           because
           they
           had
           ventured
           their
           lives
           for
           it
           .
           And
           never
           was
           a
           King
           of
           Israel
           so
           beloved
           as
           he
           .
           Sir
           
             P.
             Sidney
          
           ,
           when
           he
           had
           recovered
           his
           mortal
           wound
           near
           Zutphen
           ,
           and
           thirsted
           by
           reason
           of
           the
           inslammation
           ;
           while
           he
           was
           setting
           
           the
           bottle
           to
           his
           mouth
           ,
           espied
           a
           poor
           soldier
           ,
           
           who
           had
           likewise
           took
           his
           last
           at
           the
           same
           break
           fast
           ,
           looking
           gastly
           towards
           it
           .
           To
           whom
           the
           noble
           Knight
           ,
           my
           friend
           ,
           saith
           he
           ,
           thy
           necessity
           is
           yet
           the
           greater
           ,
           And
           so
           made
           him
           drink
           first
           ,
           and
           then
           pledg'd
           him
           .
           And
           what
           English
           man
           was
           ever
           so
           lamented
           at
           a
           Funeral
           ?
           A
           Good
           Nature
           is
           not
           willing
           to
           exempt
           it self
           from
           its
           part
           of
           suffering
           ,
           
           when
           it
           may
           ,
           or
           can
           :
           but
           a
           Noble
           Nature
           will
           suffer
           voluntarily
           to
           excuse
           a
           weaker
           .
           Which
           is
           yet
           more
           :
           Humanity
           will
           offer
           violence
           to
           the
           stoutest
           soul
           breathing
           ,
           when
           it self
           suffers
           ,
           and
           cannot
           surmount
           the
           rage
           of
           destiny
           .
           Marcellus
           ,
           who
           was
           the
           most
           pugnacious
           ,
           earnest
           Captain
           of
           his
           age
           ,
           when
           he
           saw
           the
           City
           of
           Syracuse
           ,
           which
           he
           had
           so
           long
           besieged
           sack't
           and
           burn't
           by
           his
           soldiers
           ,
           while
           he
           could
           not
           help
           it
           ,
           wept
           in
           grief
           ,
           and
           indignation
           .
           And
           so
           did
           Titus
           ,
           called
           the
           delight
           of
           mankind
           ,
           at
           the
           subversion
           of
           Jerusalem
           ,
           complaining
           of
           the
           Jews
           rebellions
           that
           had
           constrained
           him
           .
           These
           were
           manly
           tears
           ,
           that
           are
           able
           to
           affect
           men
           ,
           more
           then
           all
           the
           art
           ,
           or
           eloquence
           in
           the
           world
           :
           for
           they
           cannot
           happen
           without
           a
           great
           commotion
           ;
           nor
           come
           from
           a
           brave
           man
           without
           a
           vehement
           disturbing
           the
           spectators
           :
           yet
           when
           common
           Nature
           suffers
           every
           man
           must
           be
           moved
           .
           If
           a
           man
           weep
           easily
           ,
           
           he
           is
           soft
           and
           childish
           ;
           but
           if
           he
           can
           weep
           at
           his
           own
           discretion
           ,
           I
           would
           not
           undertake
           to
           write
           his
           character
           .
           I
           think
           I
           have
           heard
           ,
           that
           the
           Fox
           and
           the
           Crocodile
           can
           dissemble
           weeping
           ,
           but
           they
           are
           both
           but
           dissembling
           .
           Ingenuity
           can
           only
           press
           them
           from
           a
           noble
           heart
           through
           pity
           of
           some
           irreparable
           loss
           ;
           or
           grief
           of
           some
           indignity
           that
           deprives
           it
           of
           the
           honour
           and
           favour
           that
           it
           most
           esteems
           with
           a
           Prince
           ,
           or
           a
           Parent
           ,
           or
           some
           Heroick
           lover
           .
           Shall
           I
           add
           to
           these
           ,
           that
           it
           is
           a
           part
           of
           the
           bounty
           of
           a
           Good
           Nature
           ,
           that
           it
           delights
           in
           mens
           affections
           ,
           and
           real
           inclinations
           ?
           That
           it
           thinks
           it
           not
           worth
           the
           while
           to
           live
           in
           this
           light
           ,
           if
           there
           were
           not
           a
           mutual
           transmigration
           into
           one
           anothers
           breasts
           ?
           If
           it
           were
           not
           to
           raise
           our
           memories
           above
           the
           level
           ,
           and
           to
           live
           upon
           the
           wings
           of
           favour
           after
           we
           are
           dead
           ?
           And
           as
           no
           Appetite
           is
           given
           in
           vain
           ,
           this
           makes
           it
           do
           acceptably
           ,
           and
           avoid
           all
           things
           ingrateful
           .
           But
           however
           ,
           it
           is
           its
           own
           reward
           at
           present
           ,
           for
           what
           in
           this
           life
           is
           so
           sweet
           as
           favour
           ?
           If
           we
           are
           present
           with
           our
           friends
           ,
           this
           only
           makes
           us
           feel
           the
           value
           of
           our
           enjoyments
           :
           If
           we
           are
           absent
           ,
           or
           dejected
           ,
           or
           fallen
           into
           disgrace
           :
           that
           they
           will
           vindicate
           and
           recommend
           us
           is
           our
           hope
           of
           recovery
           ▪
           And
           when
           we
           dy
           ,
           we
           feel
           (
           almost
           )
           within
           the
           Coffin
           the
           wind
           and
           showers
           of
           sighs
           and
           tears
           ,
           wherewith
           they
           follow
           us
           to
           our
           graves
           :
           from
           whence
           we
           may
           chance
           to
           answer
           
           them
           in
           a
           pale
           Violet
           ,
           or
           a
           lock
           of
           time
           ,
           or
           (
           it
           maybe
           )
           in
           the
           sprig
           of
           a
           Palm-tree
           ,
           with
           this
           Motto
           ,
           
             Depressa
             resurgo
          
           .
        
         
           §
           .
           §
           .
           III.
           To
           conclude
           with
           some
           embellishments
           ,
           which
           we
           consider
           as
           attractive
           qualities
           in
           a
           Good
           Nature
           .
           A
           person
           may
           be
           more
           beloved
           for
           a
           little
           vertue
           well
           managed
           ,
           then
           for
           many
           great
           ones
           ,
           which
           (
           peradventure
           )
           cannot
           be
           made
           to
           serve
           the
           ends
           of
           meaner
           qualities
           .
           There
           are
           excellent
           vertues
           ,
           that
           are
           not
           properly
           the
           objects
           of
           our
           love
           ,
           but
           rather
           of
           our
           honor
           and
           admiration
           ,
           and
           so
           by
           consequent
           have
           not
           their
           attraction
           so
           much
           to
           sense
           as
           reason
           ,
           for
           wisdom
           ,
           and
           learning
           ,
           and
           constancy
           ,
           and
           severity
           ,
           and
           courage
           ,
           and
           resolution
           are
           only
           good
           bottoms
           :
           if
           they
           come
           to
           be
           nealed
           with
           an
           amiable
           temper
           ,
           they
           may
           then
           affect
           with
           advantage
           ,
           and
           gain
           more
           by
           their
           light
           ,
           then
           they
           could
           have
           done
           by
           their
           heat
           .
           For
           commonly
           the
           fortune
           of
           mens
           fancies
           playeth
           more
           with
           superficial
           graces
           ,
           and
           makes
           the
           plausible
           and
           compliant
           more
           happy
           then
           the
           Valiant
           or
           the
           Politick
           .
           As
           if
           it
           were
           more
           humane
           ,
           and
           obliging
           to
           be
           versatile
           ,
           facile
           ,
           temporary
           ,
           then
           stout
           ,
           invincible
           ,
           constant
           and
           immovable
           .
           Though
           these
           be
           the
           more
           Heroick
           vertues
           ,
           which
           turn
           the
           world
           about
           in
           spite
           of
           meaner
           courages
           .
           For
           attraction
           ,
           it
           is
           it self
           no
           vertue
           ,
           but
           a
           splendor
           of
           liberty
           ,
           that
           giveth
           grace
           and
           
           honor
           to
           every
           action
           ;
           it
           is
           a
           coruscation
           of
           many
           fair
           qualities
           in
           divers
           postures
           ,
           as
           a
           Diamond
           hath
           a
           lustre
           from
           divers
           points
           according
           to
           the
           polishing
           .
           Here
           there
           issues
           a
           ray
           of
           wit
           ,
           promising
           more
           in
           reserve
           ,
           then
           an
           height
           or
           flight
           of
           spirit
           ,
           not
           to
           be
           defined
           by
           any
           other
           ;
           here
           alacrity
           ,
           there
           resumption
           ;
           here
           a
           lovingness
           ,
           there
           a
           chastity
           ,
           not
           to
           be
           attempted
           ;
           here
           a
           little
           courage
           (
           and
           not
           too
           much
           ,
           for
           a
           rampant
           lustiness
           doth
           not
           become
           ,
           not
           a
           valiant
           man
           ;
           and
           among
           meticulous
           women
           ,
           we
           prise
           not
           a
           Virago
           )
           there
           a
           deal
           of
           pity
           .
           Here
           is
           bounty
           ,
           there
           is
           modesty
           .
           In
           fine
           ,
           that
           which
           is
           reserved
           ,
           or
           seems
           to
           be
           ,
           though
           it
           is
           not
           seen
           what
           ,
           gaineth
           more
           ,
           then
           that
           which
           is
           discovered
           .
           There
           is
           one
           sort
           of
           attraction
           that
           affecteth
           our
           superiors
           ,
           and
           infallibly
           draws
           their
           favours
           and
           condescentions
           ,
           which
           is
           more
           in
           the
           manner
           of
           submissions
           ,
           then
           in
           the
           thing
           it self
           .
           Where
           there
           is
           a
           sensibility
           of
           their
           pleasures
           ,
           a
           resentment
           of
           their
           concerns
           ,
           a
           convenance
           with
           the
           points
           of
           their
           honor
           and
           tenderness
           ,
           and
           a
           promptness
           of
           address
           to
           usher
           up
           those
           tendencies
           ;
           they
           are
           taken
           with
           their
           servant
           ,
           as
           if
           it
           were
           with
           their
           own
           familiar
           Genius
           .
           There
           is
           another
           to
           raise
           the
           benevolence
           of
           our
           inferiors
           ,
           which
           is
           in
           curtesie
           ,
           modesty
           ,
           reservation
           ,
           and
           permission
           .
           And
           another
           of
           obliging
           equals
           ,
           which
           depends
           upon
           their
           various
           inclinations
           .
        
         
         
           A
           liberty
           of
           address
           ,
           a
           grace
           of
           motion
           ,
           a
           roundness
           of
           recess
           ,
           an
           alacrity
           in
           presence
           ,
           and
           secret
           forms
           of
           transition
           affect
           all
           Gentile
           spirits
           ,
           and
           leave
           an
           admiration
           in
           the
           vulgar
           .
           To
           appear
           to
           be
           kind
           ,
           and
           loving
           ,
           and
           yet
           to
           be
           choice
           in
           bestowing
           of
           its
           favours
           maketh
           every
           one
           ,
           that
           is
           not
           haughty
           ,
           or
           stupid
           ,
           to
           seek
           to
           render
           themselves
           worthy
           .
           To
           be
           free
           and
           pleasant
           ,
           and
           as
           dextrous
           to
           take
           it
           up
           ,
           and
           become
           what
           is
           requisite
           to
           deceive
           the
           expectation
           ;
           when
           it
           begins
           to
           be
           bold
           and
           thinks
           of
           discovering
           and
           mastering
           what
           before
           it
           admired
           ,
           trains
           a
           lover
           into
           new
           mazes
           .
           Expectation
           is
           to
           be
           answered
           ,
           and
           not
           satisfied
           ,
           suspition
           to
           be
           dissappointed
           .
           Besides
           ,
           there
           are
           several
           suits
           and
           modes
           of
           temper
           ,
           which
           a
           rich
           spirit
           hath
           ever
           ready
           in
           its
           wardrope
           :
           the
           dress
           may
           be
           altered
           every
           day
           with
           a
           little
           cost
           or
           pains
           .
           Who
           appeareth
           still
           in
           one
           habit
           of
           mind
           and
           humor
           is
           soon
           comprehended
           ,
           and
           contemned
           ,
           though
           he
           pretend
           plainess
           ,
           it
           is
           taken
           for
           simplicity
           .
           What
           took
           at
           one
           time
           will
           not
           please
           at
           another
           .
           But
           a
           subtile
           spirit
           will
           soon
           find
           in
           company
           what
           is
           acceptable
           ,
           and
           how
           to
           train
           and
           divert
           discourse
           before
           satiety
           ;
           while
           we
           give
           our selves
           freely
           ,
           we
           should
           not
           
             nostri
             copiam
             facere
          
           ,
           but
           from
           the
           best
           entertainment
           rise
           with
           an
           appetite
           ,
           and
           part
           cleanly
           ,
           that
           the
           next
           meeting
           may
           be
           more
           sweet
           .
        
         
         
           The
           rest
           I
           believe
           are
           inexplicable
           ,
           but
           if
           they
           were
           to
           be
           discabined
           by
           Art
           ,
           they
           could
           not
           be
           translated
           ,
           where
           Nature
           were
           not
           a
           bounteous
           Mistress
           .
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A62729-e160
           
             
               Natura
               una
               ,
               &
               communis
               est
               omnium
               :
               fortissimus
               verò
               quisquam
               generosissimus
               est
               .
            
             Salust
             .
          
           
             
               Ad
               nullum
               consurgit
               opus
               ,
               cùm
               corpare
               languet
               .
            
          
           
             
               In
               vitium
               ducit
               culpae
               fuga
               si
               caret
               arte
               .
            
          
           
             *
             
               M.
               de
               la
               chambre
            
             .
          
           
             *
             
               Sext
               Empiricus
            
             .
          
           
             *
             
               Buenco
               .
               raçon
               quebranta
               mala
               ventura
               .
            
          
           
             Liv.
             1.
             
          
           
             *
             
               '
               Ev
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Plotin
             .
          
           
             
               Liv.
               l.
            
             42.
             
          
           
             
               Eld.
               Broth.
               Fletcher
            
             .
          
           
             *
             
               Cav
               .
               Biondi
               .
               Donz.
               Desterrada
               .
            
          
           
             *
             
               Les
               Essais
               de
               Michel
               Seigneur
               de
               Montaigne
               .
            
          
           
             
               Liv.
               l.
            
             2.
             
          
           
             
               L.
               l.
            
             8.
             
          
           
             Cic.
             Pro
             Roscio
             
               ne
               non
               tam
               prohibere
               ,
               quàm
               admonere
               videretur
            
          
           
             
               Liv.
               l.
            
             7.
             
          
           
             *
             Plutarch
             .
          
           
             
               Des
               pass
            
             .
             1.2
             .
             artic
             .
             86.
             
          
           
             
               Co.
               Mont.
               Vraniag
            
             .
          
           
             Mr.
             Howell
             .
          
           
             Liv.
             1.28
             .
          
           
             L.
             29.
             
          
           
             
               Mem.
               de
               Max.
               de
               Bethunc
            
             .
          
           
             
               Q.
               Curtius
            
             .
          
           
             
               Deuc
               è
               amore
               ,
               quivi
               è
               fede
               .
            
          
           
             
               Euripid.
               Med.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               La
               forza
               de
               amore
               non
               risquanda
               al
               delisto
               .
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Plut.
             
          
           
             
               Tuta
               frequensque
               via
               est
            
             ,
             &c.
             
          
           
             *
             
               Rel.
               Med.
               p.
            
             2.
             s.
             6.
             
          
           
             Scudery
             .
          
           
             
               De
               l'
               Amitie
               ch
            
             .
             27.
             l.
             1.
             
          
           
             Dr.
             
               Browne
               loc
               .
               cit
            
             .
          
           
             Ch.
             27.
             l.
             1.
             
          
           
             *
             Cic.
             
               de
               amicit
               .
               Sic
               definit
               .
               Haec
               habui
               de
               amicitia
               quae
               dicerem
               .
               Vos
               autem
               hortor
               ,
               ut
               ita
               virtutem
               locetis
               ,
               sine
               quâ
               amicitia
               esse
               non
               potest
               :
               ut
               ed
               excepta
               ,
               nihil
               amicitia
               praeftabilius
               esse
               puretis
               .
            
          
           
             
               Mem.
               de
               la
               Reyne
               Mar.
               l.
            
             1
             
          
           
             Spectatum
             admissi
             ,
             &c.
             
          
           
             
               Rel.
               Med.
               l.
            
             2.
             
             S.
             2.
             
          
           
             Sect.
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               Trahere
               cum
               pereas
               ,
               libet
               .
               Sen.
               
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Xenoph
          
           
             
               Herodian
               .
               l.
            
             1
             .
          
           
             Occurrit
             quidam
             notus
             mihi
             nomine
             tantum
             ,
             &c.
             Ser.
             1
             ▪
             Sat.
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             
          
           
             
               S.
               F.
               Grevill
            
          
           
             Ferre
             quam
             sortem
             patiuntur
             omnes
             nemo
             recuset
             .