self-denials for though these things are unneighborly or unnatural, if we consider only their present effect upon the party suffering by them, yet we must remember that the public and other persons, besides those with whom we have immediate intercourse, are our neighbors whenever their interests will be affected by what we do; and we ourselves each of us make one of the neighborhood, which will be advantaged by a trouble or inconvenience brought upon any part of it for the greater benefit of the whole, or of any other part. Yet still the neighborhood is not dissolved. between us and any whom we find just cause to afflict, but is overpowered by the stronger obligation of doing a greater good to some other parts of the neighborhood; the force of it subsists entire notwithstanding the contrary attraction, as the force of gravitation continues to act upon a plummet though you pull upwards with a string, and will draw it down again the moment you let go your hand: so that competitors, enemies, and persecutors do not cease to be our neighbors, but remain entitled to the benefit of that relation at intervals whenever our duty to others who stand in as near relation, will permit.

Nor is it necessary in every case of contention and severity, to have an immediate discernment of the benefits resulting therefrom for it may be justified by rules prevailing among mankind, which carry a presumption of having been founded upon a necessity or expedience we may not be able to discern.: but then to give them that presumption, they must be rules of judgment and sobriety, not of passion or arbitrary custom, and taken upon authority of the discreet and intelligent, not of the giddy and the impetuous.

But if a neighborhood be so large as that there can be little intercourse among them all, it is convenient for the benefit of all to distribute into little clans, among whom there may be a closer attachment, and more continual commerce of good offices: in forming of which under societies, they will have respect to characters, qualifications, old acquaintance, convenience of situation, and other circumstances, rendering them more apt to join together for mutual emolument or pleasure. And if it be proper for some one or more of them to take order in matters of general concern, each will give him all the assistance and deference requisite for the better performance of his charge.

For we ought never to forget that we are sensitivo-rational animals, governed partly by appetite, habit, custom, appearance, and all the family of imagination, and but partly by reason: nor can the latter faculty work her purposes half so effectually as when

aided by the other. Were each man to attach himself to the services of a stranger, one of different manners and character, whom he had no other inducement to oblige than being a fellow-creature, he could not proceed with the same vigor and heartiness as when prompted by natural affection, inclination, mutual convenience, or general custom, and approbation.

Nor could he join so industriously under those who have the ⚫ care of public services, upon the single view of their being public services, without a due respect for authority and sense of obligation to stimulate him. So that there would be fewer benefits done and received among mankind, and good neighborhood must suffer, if we were to depend upon reason alone and not press the inferior powers of our nature into her service but the inferior powers will not always come upon call, therefore we must employ them when they are to be had, and put reason upon such work wherein she may have the benefit of their services.

Thus the duties of particular relations, connections, and stations, grow out of a due regard to good neighborhood, because it will be best promoted by paying a just attention to them. Hence it follows that, whenever things are so circumstanced as that the prosecution of those duties would manifestly carry us contrary to the general good, they are superseded, and we must hate father and mother, wife and children, in comparison of that universal body whereof we are members; but whenever this case does not happen, as it very rarely does happen, every one is our nearest neighbor, in proportion as we stand best qualified and situated, as well with respect to our inward disposition and powers, as to common opinions and usages, to serve him most effectually and heartily and when equal benefits come into competition, the nearer neighbor always deserves preference before the more remote.

4. Therefore it is an unjust cavil that has been raised against the Gospel by some who pretend that it does not inculcate all the moral duties, because it has omitted to give any precepts upon Friendship. For we have just now seen that love to the neighborhood will incline us to encourage those affections which may give a spring to our endeavors in acts of kindness, and the more ties wherewith we are obligated to any, the nearer he stands in proximity to us so that it is impossible for any man, who is truly charitable or a good neighbor, in the Scripture sense of the terms, even to prove a treacherous, an uncertain, or a bad friend, because all social duties are implied and virtually contained in that general precept called the second great commandment. But so it may be said likewise that he, who fulfils this commandment,

cannot possibly be a bad husband, or a bad father, or son, or master, or servant, or subject; nevertheless, it was found necessary to give particular injunctions for all those stations: was it not then an oversight that the duties of friendship were omitted?

To this may be answered, that other connections are general, taking place among the vulgar, the ignorant, the selfish, the perverse, and persons of all denominations and characters: they are cast upon us by nature, or entered into for necessity or convenience, and men would be tempted continually to violate them if not restrained by rules and injunctions. But true friendship subsists only among a few persons of good character and refined sentiments, which will direct them sufficiently how to perform the functions of it: it is a tie of choice, not of nature or situation, and the exercises of it flow spontaneously from the relish found in them so there is no occasion to drive him that will lead, for precept and obligation are wholly superfluous in matters whereto the heart is prompted by inclination; they could have none other effect than to make a task and burden of that which was a pleasure before. It is true, a friend ought to stand ranked among the nearest of our neighbors; but this consideration serves only to justify our particular attachment to him, and our giving scope to the impulses of friendship to take their natural effect upon our actions.

But it will be asked, have there not been fickle, unfaithful friends? are they not blemishes in society, deserving a caution and direction to prevent others from following their example? I grant there are frequent misbehaviors in those common connections and intimacies which the world dignifies with the name of friendship: and so are there frequent infidelities, dissimulations, and inconstancies, amongst lovers; yet I never heard it objected against the Gospel, that there are no rules of duty laid down for our conduct in courtship. For affection and passion require rules of restraint, more than those for keeping up their fervor without abatement: had particular injunctions been given for this purpose, they could not have been so clearly framed, as not to be perpetually misunderstood, and do more hurt in the world than benefit.

What multitudes of novels are spread abroad, all aiming to inculcate the indispensable duty of constancy? and what effect have they had upon the minds of the boys and girls who study them? Constancy is certainly a virtue and a praise; but what is constancy in their apprehension? nothing but an inflexible obstinacy of attachment to whatever happens to hit their fancy, against all reason, and prudence, and advice. How much more impenetrably would they be armed against remonstrances by the sanction of

Religion, had it been written, And thou shalt be constant in love, for this is the third great commandment like unto the two former. But the Gospel has strongly inculcated the duties of honesty, sincerity, and fidelity in our dealings, of equitableness in our thoughts, and words, and actions, or practising the golden rule to do as we would be done by, to weigh the pleasures, the rights, and advantages, the disappointments, vexations, and damage of others in the same balance wherein we would weigh our own and our own reason and common sense, if we consult them, will instruct us how to apply those general rules to particular cases in love or friendship, without overlooking our other duties to the world, to our parents, to our children yet unborn, to our other neighbors, and to ourselves.

If friendship had been made a duty, the world might still have remained liable to gross mistakes concerning the thing which is the object of that duty for where shall we find an exact and steady definition of friendship? the learned have been greatly divided upon this head, some having laid down rules for our conduct therein which others have condemned. Nor is this to be wondered at, for indeed there are very various sorts and degrees of friendship, so that the same rules cannot be applicable to all, but what are proper cautions in one, would, be justly blameable in another: particularly that ascribed to bias, which directs us to behave with a friend, as if we knew he would one day become an enemy.

Were there any determinate fixed idea of friendship, we might, expect to find it in Cicero's treatise upon that subject, entitled Lælius: but how vague, how desultory, how fluctuating are his notions! First he tells you, upon the authority of the Philosophers, that friendship can subsist only among the good, but none is good except the perfect Wise-man, an ideal character, which never really existed upon earth. This he thinks too strict and rigid, therefore by good or wise would have such understood whose lives have been exemplary for fidelity, integrity, equity, and generosity, exempt from all tincture of greediness, inordinate desire, or intemperance of passion, uniform and steady in their conduct, like Fabricius, Curius, and Caruncanius: and explains friendship to be nothing else than a perfect harmony of sentiment, as well with respect to religious matters as those relating to human life. It is easy to see into what narrow compass this description both of the subjects and essence of friendship, must contract it: and accordingly he takes notice that in history one can scarce pick out three or four pair of true friends, to which he hopes in future times Scipio and Laelius will be added for another. Nor can it

escape our observation, of how little use it would be to mankind to enjoin a virtue which can take place in so few instances, and which persons of the character above described will run into of their own accord, without direction or exhortation.

Nevertheless, in other places of the same treatise he changes his note representing friendship as a common and easy thing: so common as to be found everywhere, and so easy as to be understood and admired by everybody. For, says he, friendship is the only thing in human life whose value all join with one voice in acknowledging: virtue has been run down by many as mere arrogance and ostentation; many despise riches, as believing contentment better had with a little; honors which set the desires of some in a flame, are by many accounted nothing but bubble and emptiness; in like manner, whatever other things have their respective admirers, appear wholly worthless in the eyes of multitudes. But upon friendship all men unite in the same opinion: those who apply their thoughts to public affairs, those who delight in the secrets of nature and treasures of learning, those who attend only to the management of their private concerns, even those who make pleasure their sole study; all agree that there is no living without friendship, if one wishes to have any enjoyment of life. For friendship somehow finds means to insinuate itself into the characters of all men, nor will suffer any scheme of life to be carried on without it. Nay, if there be any of so morose and savage a temper as to resemble Timon of Athens, the man-hater, yet such a one could not bear to be without a friend, in whose bosom he might disburden his spleen.

After this changeable description given by the most accurate and eloquent hand, we may guess what idea the generality must entertain of friendship: and indeed if we observe the common discourses of mankind, we shall find a friend to be one we frequently visit, who is our boon companion, or joins with us in our pleasures and diversions, or encourages us in our business, or unites in the same scheme, or votes the same way at an election, or is our patron or dependent, who we hope will help us in rising to preferment or increasing our interest. Such attachments are apt to grow but too violent of themselves, making men partial, passionate, unjust to others who are not their friends, and regardless of the common weal, or of what mischief they do in their zeal for those they favor, and need curbing rather than encouraging by the sanction of a lawgiver. Lælius 'himself acknowledges the evils of them, and produces a flagrant instance which happened within his own knowledge; for in a court of judicature,

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