open; what kept fecret; what fhould be fhewed in Half-lights; and to whom, and when; (which are the true Political and Civil Arts, as Tacitus justly terms them) a Habit of Diffimulation would be only a Hinderance. But if a Man cannot attain to this degree of Judgment and Difcretion; 'tis generally best to be close, and diffemble. For where there is no choice in Particulars, 'tis the fafeft to proceed warily in the general; as they walk foftly, who are dim-fighted. Certainly, the ableft Men have been open and frank in their Dealings, and had the Reputation of Punctuality and Veracity; but then, like well-manag'd Horfes, they knew where to ftop or turn. And if at any time they practifed Diffimulation, when the Cafe required it; their former Character of free and open Dealing render'd them perfectly invifible.

2. There are three Degrees of veiling ones felf. The first is Taciturnity; Three kinds whereby a Man keeps his Mind to himself, without discovering his Opi- of Diffimu. lation. nion to others. The fecond is negative Diffimulation; when a Man defignedly drops Intimations that he is not what he is. And the third is affirmative Simulation; when a Man openly and exprefly feigns and pretends to be what he is not.

3. As for the firft of thefe; viz. Taciturnity; 'tis the Virtue of a Con- viz. Tacifeffor: and certainly the fecret Man hears many Confeffions. For who will turnity. open himself to a Blab? But the Reputation of Secrecy, eafily unlocks the Minds of others. And as Confeffion is not for wordly Ufe,but for the Eafe of the Confcience; fo filent Men, for the fame reason, come to the Knowledge of many things, while others rather difcharge their Mind, than impart it. In fhort, Myfteries are due to the Silent. Befides, Nakedness is uncomely as well in the Mind as the Body: and not to be too open procures no small Reverence to Mens Counfels and Actions. On the other hand, great Talkers are commonly vain and credulous: For he who talks what he knows, will alfo talk what he knows not. Let it therefore pafs for a Maxim, that a Habit of Taciturnity is both a political and a moral Virtue. Add to this, that a Man's Face fhould not contradict his Tongue. For to betray ones felf by the Countenance or Gesture is a great Weakness; and a thing frequently more obferved and credited than a Man's Words.

For the fecond, which is Diffimulation; it often neceffarily follows upon Diffimula Taciturnity: So that to be fecret, one muft, in fome degree, diffemble. tion. For Men are too cunning to permit, that any one fhould preferve an Indifference; without inclining the Balance on either fide. They will fo befet a Man with fubtile Questions, draw him on, and fift him, that, without an abfurd Silence, he muft fhew an Inclination one way or other; or elfe they will conclude as much from his Silence, as if he had fpoke. And for Equivocations and Ambiguities, they cannot hold out long. Whence no Man can be fecret, without fome degree of Diffimulation; which is, as. it were, the Verge of Secrecy.

5. But for the third Degree, which is Simulation, or falfe Profeffion; I And Simuhold it more culpable, and lefs politick; unless it be in great and extra- lation

This is a great Secret in Civil Policy; and the Moral of Pluto's Helme

ordi

The Advan

mulation and

Diffimulation

ordinary Matters. Hence a conftant Cuftom of falfe Profeffion is a Vice, arifing either from a natural Fearfulness, or a Mind that labours under fome great Defect: which abfolutely requiring to be difguifed, caufes Simulation to be practifed in other things alfo; that the Habit may be kept

up.

6. The Advantages of Simulation and Diffimulation are chiefly three. tages of Si- The first is, to lay Oppofition afleep; and to furprize. For to publish ones Intentions is founding the Alarm to Oppofers. The fecond is, to fecure an honourable Retreat; for to engage ones felf by an open Declaration, is to be wedged by the Dilemma of going through or being foiled. The third is, to discover the Defigns of another: For he who divulges his own Defigns will feldom be stopped; but rather urged to go on, whilft the Hearer turns this freedom of Speech, to freedom of Thought 8. It is a fhrewd Proverb of the Spaniard; Tell a Lie, and find a Truth: As if Simulation were the Key of Difcovery.

vantages.

Their Difad- 7. There are also three Difadvantages to balance the former. For, (1.) Simulation and Diffimulation commonly argue Timidity; which clips the Wings of Bufinefs. (2). They puzzle and perplex the Minds of ma-ny, who, perhaps, would otherwife co-operate: which makes a Man walk almoft alone to his own Ends. But, (3.) the greatest Disadvantage is, that they deprive a Man of a principal Instrument of Action; Trust. The best Compofition is, to have the Reputation of Veracity; the Habit of Taciturnity; the feasonable Use of Diffimulation; and the Faculty of Simulation, when it is neceffary h.

Whether Love 1. of Solitude be

BrutalVirtue.

I

ESSAY V. Of FRIENDSHIP.

T were difficult to put more Truth and Falfhood together, in few Words, than in that Saying, Whoever delights in Solitude is either a a Divine or wild Beaft, or a God. wild Beaft, or a God. For 'tis true, that a natural and fecret Hatred of Society, has fomewhat of the Savage: But falfe, that it should have any Mark of the Divine Nature; except it proceed not from a Love of Retirement, but a Defire to fequefter ones felf for the fake of fublimer Contemplations. But little do Men perceive what Solitude is; and how far it extends. For a Crowd is no Company: Mens Faces are but like Pictures in a Gallery; and Talk but a tinkling Cymbal; where there is no Love. This is intimated by the Latin Proverb, Magna Civitas, Magna Solitudo. For in large Towns, Friends and Acquaintance are more difperfed, and hold Converfation lefs than in fmaller Neighbourhoods. We may go farther,

and

Both the Latin and the English are here fomewhat perplexed, or ambiguous. The Cafe intended feems to be a Cafe of Simulation; or falfe Profeffion; when one Perfon opens himself to another, fuppofing him his Friend; which Opinion the other countenances, till he has drawn out the Secret, and then turns it to his own Advantage.

h See the Preliminaries to the De Augment. Scient. §. III. and the De Augmentis it felf, §. XX. Of ETHICKS, or MORALITY.

Great Cities are wide Defarts.

and truly affert, that it is a more miferable Solitude, to want true Friends: without which the World is but a Wilderness. And in this fenfe also of Solitude, whoever in his Nature and Affections is averfe to Friendship, participates of the Brute.

"

2. A principal Advantage of Friendship is the ease and discharge of that The Advan Anxiety, and fullness of Heart, which Paffions of all kinds induce. Thofe tazes of Friendship Diseases of the Body that proceed from Stoppage and Suffocation, are viz. eafing the most dangerous; and the cafe is much the fame in Disorders of the the Mind. Mind. Sarza is faid to open the Liver; Steel the Spleen, &c. but nothing opens the Heart like a true Friend; to whom we may impart, in the way of Civil Confeffion, our Griefs, Joys, Fears, Hopes, Sufpicions, Cares, Counfels, and whatever lies upon the Heart to opprefs it. 'Tis ftrange how highly Monarchs prize this Fruit of Friendship; fo as often to purchafe it at the hazard of their Safety and Greatnefs. For Princes from the height of their Fortune, above that of their Subjects, cannot reap this Advantage, but by raifing fome Person to be, as it were, their Companion or Equal; which frequently has its Inconvenience. Modern Languages give fuch Perfons the Name of Favourites or Minions; as if it were matter of Grace and Favour; but the Roman Title, Participes Curarum, expreffes their true Ufe and Caufe for to have them Partners in their Cares, is that which ties the Knot. And this has been practifed, not by weak and effeminate Princes only, but alfo by the wifeft and moft political; who, after the manner of private Perfons, have often joined to themselves fome of their Servants, under the common Name and Notion of Friends. That myftic Precept of Pythagoras is dark, but juft; Eat not. the Heart. Certainly, to give the thing a harsh Phrafe, those who want, Friends to open their Griefs to, are Canibals of their own Hearts. This communicating of ones felf to a Friend, has two contrary Effects; for it doubles Joys, and halves Griefs: Since no Man imparts his Joys to a Friend, but rejoices the more; nor his Griefs, but grieves the lefs. For, as in Bodies, Union ftrengthens and cherishes all natural Actions; but weakens and blunts all violent Impreffions; the cafe is the fame in Minds.

3. The Second Advantage of Friendship regards the Understanding; as Improving the former does the Affections: For as Friendship makes Serenity in the the UnderAffections; fo it makes Day-light in the Understanding. And this holds ftanding. true, not only of faithful Counsel; but whoever has his Mind clouded, or overcharged with Thought, his Understanding clears up, and makes, as it were, a fair Day, by communicating freely, and difcourfing with another: For, by this means, he revolves his Thoughts more easily, marfhals them better, fees how they look when turn'd into Words, and grows wifer, by an Hour's Converfation, than by a Day's Meditation. It was juftly faid by Themistocles, that Speech is like Tapestry unfolded, when the Imagery appears diftinct; but Thoughts, like Tapestry in the Bale, where the Figures are rolled up together. Nor is this fecond Advantage of Friendship, viz. the opening of the Understanding, restrained to fuch Friends,

as

as are able to advife; but even without this, a Man thus learns of himself, brings his own Thoughts to light, and whets his Wit as against a Stone, which has itself no Edge. In fhort, a Man had better impart himself to a Securing good Statue, or a Picture, than fuffer his Thoughts to fmother, in Silence. But Counsel. to compleat this fecond Advantage of Friendship, faithful Counfel is likewife required from a Friend. Heraclitus faid well, Dry Light is the best. And, certainly, the Light that a Man receives in the way of Advice from another, is drier and purer than what comes from his own Understanding and Judgment; which is ever infufed and drenched in his own Affections. Whence the Advice of a Friend differs as much from a Man's own Opinion, as the Advice of a Friend from that of a Flatterer: For there is no greater Flatterer than a Man to himfelf; and no furer Remedy against Self-Flattery, than the Liberty of a Friend.

lity.

This Counfel 4. Counfel is of two kinds; and regards either Morality, or Bufinefs. of two kinds, For the first; the best Prefervative of the Mind, is the faithful Admoniregarding, tion of a Friend. Strict Self-Examination is fometimes too piercing and (1.) Moracorrofive a Remedy: Reading Books of Morality, is a little flat and dead: Obferving our own Faults in others, is fometimes unfuitable to our Cafe: The best Medicine, for operation and taking, is friendly Admonition. 'Tis ftrange, what grofs Errors and Abfurdities are committed, efpecially by the Great, for want of a friendly Admonisher; to the difadvantage both of their Fame and Fortune. For they are as Men, that behold their Face in a Glafs, and prefently forget their Features".

And (2.)
Business.

The third

5. As for Bufinefs; 'tis an ancient Saying, that two Eyes fee more than one. 'Tis alfo certain, that a By-ftander often fees more of the Game than a Player; and that a Mufquet is fired truer upon a Reft, than upon the Arm; tho fome lofty Natures think themselves all in all. But this is certain, whatever may be alledged to the contrary, that Counsel is what directs and fettles Bufinefs. But if a Man think to take Counfel piece-meal, and to ask Advice of one, in this Bufinefs, and of another in that; it may be better than not to afk Advice at all; but he runs two Rifques; viz. (1.) that of not being faithfully advised: For 'tis rare, unless from a perfect and entire Friend, to receive Advice that fhall not be diftorted to the Ends of him who gives it: And (2.) that the Advice he thus receives from different Perfons, tho ever fo well intended, fhall often prove pernicious, or a Mixture of Remedy and Inconvenience; like confulting a Phyfician verfed in the Cure of the Disease, but unacquainted with the Conftitution; who may therefore effect a prefent Cure, and injure the Health in fome other refpect. But a Friend fully acquainted with our Cafe, will be cautious of falling upon farther Inconveniences, whilft he promotes the prefent Business. Depend not, therefore, upon fcatter'd Counfels; for they will rather diftract and miflead, than direct and fettle.

6. After thefe two noble Advantages of Friendship, viz. Peace in the Advantage Affections, and fupport of the Judgment, comes that which is like the

of Friend.

hip; viz. Alfistance.

See the Effay ubon Counsel, or Advice.

Pome

1

6

Pomegranate, full of Kernels; viz. Afiftance, and bearing a Part in all
Actions and Occafions. And here the most expeditious way of juftly repre-
fenting the numerous Ufes of Friendship, were to enquire how many
things there are, which a Man cannot well do for himself; whence it will
appear but a moderate Saying of the Ancients, that a Friend is a fecond
Self: For to judge truly, a Friend may be more than ones felf. Men are
mortal, and often die without finishing what they principally affected; as
the bestowing of a Child; the finifhing of a Work, and the like. If,
therefore, a Man has a true Friend, he may reft fecure, the Care of these
things will be continued after him: So that he has, as it were, two Lives
in bis Defires. Man is confined to a Body, and that Body confined to a
Place; but where Friendship is, all the Offices of Life are performable,
either by himself or his Deputy; that is, his Friend. How many things
are there which a Man cannot, with any Grace, or Decency, fay or do for
himself? A Man can fcarce alledge his own Merits with Modefty; much
lefs extol them: He cannot fometimes fubmit to fupplicate, petition, &c.
But all these things are graceful in the Mouth of a Friend. So again, a
Man ftands in many Relations, which he cannot diveft himself of. He
cannot speak to his Son, but as a Father; to his Wife, but as a Husband;
to his Enemy, but with Referve: Whereas a Friend may speak to them
all, as the Cafe requires, without the fame Refpect of Perfons. It were
needless to enumerate all the things of this kind. We have given the Rule:
And when a Man cannot act his Part in his own Perfon, and has no Friend
to appear
for him, 'tis the better way to quit the Stage.

I.

ESSAY VI. Of the MORAL DUTY of a JUDGE.

JUD

UDGES fhould remember, that their Office is to interpret the Law, The general not to make it: otherwife, their Authority would be like that claimed Duty of a by the Church of Rome; which, under pretence of interpreting Scripture, Judge. fometimes adds, alters, pronounces what is not found, and, under the colour of Antiquity, introduces Novelty. Judges fhould rather be learned than ingenious; reverend than affable; advised than confident. Above all things, Integrity is their Portion and proper Virtue. Curfed, fays the Law, is he that removeth the ancient Land-Mark. Certainly, the Mislayer of a Mark-Stone is to blame: but the unjuft Judge is a capital Remover of Land-Marks, when he determines amifs of Lands and Properties. One unjuft Sentence is more pernicious than many bad Examples: For these only corrupt the Stream; but that the Fountain. So Solomon fays, a righteous man falling before the wicked, is as a troubled Fountain, and a corrupt Spring.

2. The Office of a Judge may relate, (1.) to the Parties; (2.) the His Office diPleaders; (3) the Clerks and inferior Officers; and (4.) to the Sovereign or State. vided, as it Firft, for the Parties. There are thofe, fays the Scripture, that turn judgment contending into wormwood; and furely there are thofe that turn it into Vinegar: For Parties,or of

L

relates to the

In-fenders.