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goodness of nature the inclination. This, of all virtues and dignities of the mind, is the greatest, being the character of the Deity; and without it man is a busy, mischievous, wretched thing, no better than a kind of vermin. Goodness answers to the theological virtue charity, and admits no excess but error. The desire of power in excess caused the angels to fall; the desire of knowledge in excess caused man to fall: but in charity there is no excess, neither can angel or man come in danger by it. The inclinatior to goodness is imprinted deeply in the nature of man ; insomuch that, if it issue not towards men, it will take unto uther living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms to dogs and birds ; ilsomuch, as Busbechius reporteth, a Christian boy in Constantinople had like to have been stoned for gagging in a waggishness a long-billed fowl. Errors, indeed, in this virtue, in goodness or charity, may be committed. The Italians have an ungracious proverb, " Tanto buon che val niente;" “ So good, that he is good for nothing:" and one of the doctors of Italy, Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, That the Christian faith had given up good men in prey to those that are tyrannical and unjust;" which he spake, because, indeed, there was never law, or sect, or opinion, did 80 much magniíy goodiess as the Chrisiian religion dotl:. therefore, to avcid the scandal, and
the danger both it is good to take knowledge of the errors of a habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility or softness, which taketh an honest mind pris
Neither give thou Æsop's cock a gem, who would be better pleased and happier if he had a barley-corn. The exa...ple of God teacheth this lesson truly; “He sendeth his rain, and maketh his sun to shine upon the just and the unjust;” but he doth not rain wealth, nor shine honour and virtues upon men equally: common benefits are to be communicated with all, but peculiar benefits with choice. And beware how, in making the portraiture, thou breakest the pattern : for divinity maketh the love of ourselves the pattern; the love of our neighbours but the portraiture. “Sell all thou hast, and give it to the poor, and follow me:" but sell not all thou hast, except thou come and follow me; that is, except thou have a vocation wherein thou mayest do as much good with little means as with great; for, otherwise, in feeding the streams, thou driest the fountain. Neither is there only a habit of goodness directed by right reason; but there is in some men, even in nature, a disposition towards it; as, on the other side, there is a natural malignity : for there be that in their nature do not affect the good of others The lighter sort of malignity turneth but to a crossness, or frowardness, or aftness to oppose, or difficileness, or the like; but the deener
sort to envy or mere miscbief. Such men, in other men's calamities, are, as it were, in season, and are ever on the loading parts : not 30 good as the dogs that licked Lazarus' sores, but like flies that are still buzzing upon any thing that is raw; misanthropi, that make it their practice to bring men to the bough, and yet have never a tree for the
purpose in their
gardens, as Timon had : such dispositions are the very errors of human nature, and yet they are the fittest timber to make great politics of; like to knee timber, that is good for ships that are ordained to be tossed, but not for building houses that shall stand firm. The parts and signs of goodness are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off from other lands, hut a cor inent that joins to them : if he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree that is wounded itself when it gives the balm: if he easily pardons and remits offences, it shows that his mind is planted above injuries, so that he cannot be shot: if he be thankful for small benefits, it shows that he weighs men's minds, and not their trash : but, above all, if he have St. Paul's perfection, that he would wish to be an anathema from Christ, for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.
OF A KING.
1. A KING is a mortal god on earth, unto whom the living God hath lent his own name as a great honour; but withal told him, he should die like a man, lest he should be proud, and flatter himself that God hath with his name imparted unto him his nature also.
2. Of all kind of men, God is the least beholding unto them; for he doeth most for them, and they do ordinarily least for him.
3. A. king, that would not feel his crown too heavy for him, must wear it every day; but it he think it too light, he knoweth not of what metal it is made.
4. He must make religion the rule of government, and not to balance the scale; for he that casteth in religion only to make the scales even, his own weight is contained in those characters, “Mene, mene, tekel upharsin,” “He is found too light, his kingdom shall be taken from him.”
5. And that king that holds not religion the best reason of state, is void of all piety and justice, the supporters of a king.
6. He must be able to give counsel himself, but not rely thereupon; for though happy events justify their counsels, yet it is better that the evil event of good alvice be rather imputed to a subject than a sovereign.
7. He is the fountain of honcur, which should not run with a waste pipe, lest the
courtiers sell the water, and then (as papists say of their holy wells) it loses the virtue.
8. He is the life of the law, not only as he is “lex loquens" himself, but because he animateth the dead letter, making it active towards all his subjects, “præmio et pænâ.”
9. A wise king must do less in altering his laws than he may; for new government is ever dangerous; it being true in the body politic, as in the corporal, that “omnis subita immutatio est periculosa :” and though it be for the better, yet it is not without a fearful apprehension; for he that changeth the fundamental laws of a kingdom thinketh there is no good title to a crown but by conquest.
10. A king that setteth to sale seats of jus-. tice oppresseth the people; for he teacheth his judges to sell justice; and “precio parata precio venditur justitia."
11. Bounty and magnificence are virtues very regal, but a prodigal king is nearer a tyrant than a parsimonious; for store at home draweth not his contemplations abroad; but want supplieth itself of what is next, and many times the next way: a king herein must be wise, and know what he may justly do.
12. That king which is not feared is not loved; and he that is well seen in his craft must as well study to be feared as loved; yet not loved for fear, but feared for love.
13. Therefore, as he must always resemble him whose great name he beareth, and that as in manifesting the sweet influence of his mercy