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of the thing; and is a duty springing up within the spirit of the obliged person, to whom it is more natural to love his friend, and to do good for good, than to return evil for evil; because a man may forgive an injury, but he must never forget a good turn. For everything that is excellent, and everything that is profitable, whatsoever is good in itself or good to me, cannot but be beloved; and what we love we naturally cherish and do good to. He therefore that refuses to do good to them whom he is bound to love, or to love that which did him good, is unnatural and monstrous in his affections, and thinks all the world born to minister to him, with a greediness worse than that of the sea, which although it receives all rivers into itself, yet it furnishes the clouds and springs with a return of all they need. J. TAYLOR

310. OBLIGATION ΤΟ MUTUAL LOVE AMONGST MEN FOUNDED ON THEIR NATURAL EQUALITY. The like natural inducement hath brought men to know that it is no less their duty to love others than themselves; for seeing those things which are equal must needs all have one measure; if I cannot but wish to receive good, even as much at every man's hands, as any man can wish unto his own soul, how should I look to have any part of my desire herein satisfied, unless myself be careful to satisfy the like desire, which is undoubtedly in other men, being of one and the same nature? To have anything offered them repugnant to this desire, must needs in all respects grieve them as much as me; so that if I do harm, I must look to suffer, there being no reason that others should show greater measure of love to me than they have by me showed unto them; my desire, therefore, to be loved of my equals in nature, as much as possible may be, imposeth upon me a natural duty of bearing to themward fully the like affection; from which relation of equality between ourselves and them that are as ourselves, what several rules and canons natural reason hath drawn for direction of life, no man is ignorant. R. HOOKER

311. THE AFFECTIONS.

Another article of this knowledge is the inquiry touching the affections; for as in medicining of the body it is in order first to know the divers complexions and constitutions, secondly the diseases, and

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lastly the cures; so in medicining of the mind, after knowledge of the divers characters of men's natures, it followeth in order to know the diseases and infirmities of the mind, which are no other than the perturbations and distempers of the affections. For as the ancient politiques in popular estates were wont to compare the people to the sea and the orators to the winds, because as the sea would of itself be calm and quiet if the winds did not move and trouble it, so the people would be peaceable and tractable if the seditious orators did not set them in working and agitation; so it may be fitly said, that the mind in the nature thereof would be temperate and stayed, if the affections, as winds, did not put it into tumult and perturbation. And here again I find strange as before, that Aristotle should have written divers volumes of Ethics, and never handled the affections, which is the principal subject thereof; and yet in his Rhetorics, where they are considered but collaterally and in a second degree—(as they may be moved by speech) he findeth place for them, and handleth them well for the quantity; but where their true place is, he pretermitteth them. For it is not his disputations about pleasure and pain that can satisfy this inquiry, no more than he that should generally handle the nature of light, can be said to handle the nature of colours; for pleasure and pain are to the particular affections as light is to particular colours. Better travails I suppose had the Stoics taken in this argument, as far as I can gather by that which we have at second hand: but yet it is like it was after their manner, rather in subtilty of definitions (which in a subject of this nature are but curiosities) than in active and ample descriptions and observations. So likewise I find some particular writings of an elegant nature touching some of the affections; as of anger, of comfort upon adverse accidents, of tenderness of countenance, and other. But the poets and writers of histories are the best doctors of this knowledge; where we may find painted forth with great life, how affections are kindled and incited; and how pacified and refrained; and how again contained from act and further degree; how they disclose themselves, how they work, how they vary, how they gather and fortify, how they are inwrapped one within another, and how they do fight and encounter one with another; and other the like particularities amongst the which this last is of special use in moral and civil matters: how (I say) to set affection against

affection, and to master one by another, even as we use to hunt beast with beast and fly bird with bird, which otherwise percase we could not so easily recover: upon which foundation is erected that excellent use of præmium and pœna whereby civil states consist; employing the predominant affections of fear and hope, for the suppressing and bridling the rest. For as in the government of states it is sometimes necessary to bridle one faction with another, so it is in the government within.

LORD BACON

312. THE PROGRESS OF LIBERTY. If any truth has been more strikingly illustrated than another in the present times, it is this, that you shall not touch the liberty of the lower classes of the people, without making the higher orders pay a severe retribution. You shall not take away one privilege, you shall not diminish one right, without suffering ten-fold, fifty-fold, an hundred-fold, yourselves. You shall not commit changes upon the people without changing your own power into weakness, your economy into profusion. As men become enlightened, they advance in liberty; in that career seldom are any found retrograde; and in proportion to their advances you must concede to them. Is it to be conceived that men who have enjoyed for such a length of days the light and happiness of freedom, can be restrained and shut up again in the gloom of ignorance and degradation? As well, Sir, might you try by a miserable. dam to shut up the flowing of a rapid river; the rolling and impetuous tide would burst through every impediment that man might throw in its way, and the only consequence of the impotent attempt would be, that having collected new force by its temporary suspension, enforcing itself through new channels, it would spread devastation and ruin on every side. The progress of liberty is like the progress of the - stream; it may be kept within its banks; it is sure to fertilise the country through which it runs; but no power can arrest it in its passage; and short-sighted as well as wicked must be the heart of the projector that would strive to divert its course. C. J. FOX

313. THE TRUE POET. To write pathetically cannot proceed but from a lofty genius. A poet must be born with this quality; yet, unless he help himself by an acquired knowledge

of the passions, what they are in their own nature and by what springs they are to be moved, he will be subject either to raise them where they ought not to be raised, or not to raise them by the just degrees of nature, or to amplify them beyond the natural bounds, or not to observe the crisis and turns of them in their cooling and decay; all which errors proceed from want of judgment in the poet, and from being unskilled in the principles of moral philosophy. Nothing is more frequent in a fanciful writer than to foil himself by not managing his strength: therefore, as in a wrestler, there is first required some measure of force, a well-built body, and active limbs, without which all instruction would be vain; yet these being granted, if he want the skill which is necessary to a wrestler, he shall make but small advantage of his natural robustuousness; so in a poet, his inborn vehemence and force of spirit will only run him out of breath the sooner, if it be not supported by the help of art. J. DRYDEN

314. SERPIT.

SEMPER AMARI ALIQUID MEDIA INTER GAUDIA There is in this world continual interchange of pleasing and greeting accidence, still keeping their succession of times and overtaking each other in their several courses; no picture can be all drawn of the brightest colours, nor a harmony consorted only of trebles; shadows are needful in expressing of proportions, and the bass is a principal part in perfect music; the condition here alloweth no unmeddled joy, our whole life is temperate between sweet and sour, and we must all look for a mixture of both the wise so wish better that they still think of worse, accepting the one, if it come with liking, and bearing the other without impatience, being so much masters of each other's fortunes, that neither shall work them to excess. The dwarf groweth not on the highest hill, nor the tall man loseth not his height in. the lowest valley; and as a base mind, though most at ease, will be dejected, so a resolute virtue in the deepest distress is most impregnable.

R. SOUTHWELL

315. INTELLECT OF ADAM IN PARADISE. It was Adam's happiness, in the state of innocence, to have his faculties clear and unsullied. He came into the world a philosopher, which sufficiently appeared by his writing the nature of

things upon their names: he could view essences in themselves, and read forms without the comment of their respective properties: he could see consequents yet dormant in their principles, and effects yet unborn and in the womb of their causes. Could any difficulty have been proposed, the resolution would have been as early as the proposal; it could not have had time to settle into doubt. Like a better Archimedes, the issue of all his inquiries was an evρŋêa, an Evρŋka, the offspring of his brain, without the sweat of his brow. I confess, 'tis difficult for us, who date our ignorance from our first being, and are still bred up with the same infirmities about us with which we were born, to raise our thoughts and imagination to those intellectual perfections that attended our nature in the time of innocence, as it is for a peasant, bred up in the obscurities of a cottage, to fancy in his mind the unseen splendours of a court. We may, however, collect the excellency of the understanding then by the glorious remainders of it now, and guess at the stateliness of the building by the magnificence of its ruins.

R. SOUTH

316. FORMATION OF JUST PUBLIC PRINCIPLES—A DUTY OF PRIVATE MORALITY. Little prospective wisdom can that man obtain, who, hurrying onwards with the current or rather torrent of events, feels no interest in their importance, except as far as his curiosity is excited by their novelty; and to whom all reflection and retrospect are wearisome. If ever there were a time when the formation of just public principles becomes a duty of private morality; when the principles of morality in general ought to be made to bear upon our public suffrages and to affect every great national determination; when, in short, his country should have a place by every Englishman's fire-side; and when the feelings and truths, which give dignity to the fireside and tranquillity to the death-bed, ought to be present and influential in the cabinet and in the senate,-that time is now with us. S. T. COLERIDGE

317. THE GOOD OF THE COMMUNITY AND SELF-GOOD. There is inbred and imprinted upon every thing an appetite to good of a double nature: the one, as a whole in itself; the other, as a part or member of some greater whole. And

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