I take goodness in this sense, the affecting of the weal of men, which is that the Grecians call philanthropia; and the word humanity, (as it is used) is a little too light to express it. Goodness I call the habit, and goodness of nature, the inclination1. This of all virtues2, and dignities of the mind, is the greatest; being the character of the Deity4: and without it, man is a busy, mischievous5, wretched thing; no better than a kind of vermin. Goodness answers to the theological virtue3, 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, nor man, come in danger by it. The inclination to goodness, is imprinted6 deeply in the nature of man; insomuch, that if it issue not towards men, it will take unto other 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; insomuch, as Busbechius reporteth, a Christian7 boy, in Constantinople, had like to have been stoned, for gagging in a waggishness8 a long-billed fowl9. Errors indeed in this virtue of 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 prey10 to those that are tyrannical and unjust. Which he spake, because indeed there was never law, or sect11, or opinion, did so much magnify goodness, as the Christian religion doth. Therefore, to avoid the scandal and the danger both, it is good, to take knowledge of the errors of an habit so excellent. Seek the good of other men, but be not in bondage12 to their faces or fancies; for that is but facility, or softness; which taketh an honest mind prisoner. Neither give thou AEsop’s cock a gem13, who would be better pleased, and happier, if he had had barley-corn. The example of God, teacheth the lesson truly: He sendeth his rain, and maketh his sun to shine, upon the just and unjust; but he doth not rain wealth, nor shine honor and virtues, upon men equally. Common benefits, are to be communicate with all; but peculiar14 benefits, with choice. And beware how in making the portraiture15, thou breakest the pattern. For divinity, maketh the love of ourselves the pattern; the love of our neighbors, 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 vocation16, 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 disposition17 towards it; as on the other side, there is a natural malignity18. For there be that in their nature do not affect the good of others. The lighter19 sort of malignity, turneth but to a crossness, or frowardness, or aptness to oppose, or difficulties, or the like; but the deeper sort, to envy and mere20 mischief21. Such men, in other men’s calamities22, are, as it were, in season, and are ever on the loading part: not so good as the dogs, that licked Lazarus’ sores; but like Ries, that are still buzzing upon any thing that is raw; misanthropi, that make it their practice, to bring men to the bough23, and yet never a tree for the purpose in their gardens, as Timon had. Such dispositions24, are the very errors of human nature; and yet they are the fittest timber, to make great pontics of; like to knee timber, that is good for ships, that are ordained25 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 courteous26 to strangers, it shows he is a citizen of the world, and that his heart is no island, cut off from other lands, but a continent, that joins to them. If he be compassionate27 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 remits28 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 anathema29 from Christ, for the salvation30 of his brethren, it shows much of a divine nature, and a kind of conformity31 with Christ himself.
1 inclination | |
n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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2 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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3 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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4 deity | |
n.神,神性;被奉若神明的人(或物) | |
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5 mischievous | |
adj.调皮的,恶作剧的,有害的,伤人的 | |
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6 imprinted | |
v.盖印(imprint的过去式与过去分词形式) | |
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7 Christian | |
adj.基督教徒的;n.基督教徒 | |
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8 waggishness | |
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9 fowl | |
n.家禽,鸡,禽肉 | |
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10 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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11 sect | |
n.派别,宗教,学派,派系 | |
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12 bondage | |
n.奴役,束缚 | |
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13 gem | |
n.宝石,珠宝;受爱戴的人 [同]jewel | |
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14 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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15 portraiture | |
n.肖像画法 | |
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16 vocation | |
n.职业,行业 | |
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17 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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18 malignity | |
n.极度的恶意,恶毒;(病的)恶性 | |
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19 lighter | |
n.打火机,点火器;驳船;v.用驳船运送;light的比较级 | |
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20 mere | |
adj.纯粹的;仅仅,只不过 | |
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21 mischief | |
n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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22 calamities | |
n.灾祸,灾难( calamity的名词复数 );不幸之事 | |
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23 bough | |
n.大树枝,主枝 | |
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24 dispositions | |
安排( disposition的名词复数 ); 倾向; (财产、金钱的)处置; 气质 | |
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25 ordained | |
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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26 courteous | |
adj.彬彬有礼的,客气的 | |
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27 compassionate | |
adj.有同情心的,表示同情的 | |
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28 remits | |
n.职权范围,控制范围,影响范围( remit的名词复数 )v.免除(债务),宽恕( remit的第三人称单数 );使某事缓和;寄回,传送 | |
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29 anathema | |
n.诅咒;被诅咒的人(物),十分讨厌的人(物) | |
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30 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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31 conformity | |
n.一致,遵从,顺从 | |
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