And such as being done, or about to be done to others, make us pity them.

They that fear not, are,

Such as expect not evil; or not now; or not this; or not from these.

And therefore men fear little in prosperity.

And men fear little that think they have suffered already. An Orator therefore that would put Fear into the Auditor, must let him see that he is obnoxious; and that greater than he do suffer, and have suffered from those, and at those times they least thought.

CHAP. VII.

Of Assurance.

ASSURANCE is hope, arising from an imagination that the help is near, or the evil afar off.

The things therefore that beget Assurance are,

The remoteness of those things that are to be feared, and the nearness of their contraries.

And the facility of great, or many helps or remedies.
And neither to have done, nor received Injury.

And to have no Competitors, or not great ones, or if great ones, at least friends; such as we have obliged, or are obliged to. And that the danger is extended to more, or greater than us. Assured, or Confident, are,

They that have oft escaped danger.

And they to whom most things have succeeded well. And they that see their Equals, or inferiours not afraid. And they that have wherewith to make themselves feared, as wealth, strength, etc.

And such as have done others no wrong.

And such as think themselves in good terms with God Almighty.

And such as think they will speed well that are gone before,

X

CHAP. VIII.

Of Shame.

SHAME is a perturbation of the Mind arising from the apprehension of Evil, past, present, or to come, to the prejudice of a mans own, or his friends reputation.

The things therefore which men are ashamed of are those Actions which proceed from Vice, as,

To throw away ones Arms; to run away; signs of Cowardliness.

To deny that which is committed to ones trust, a sign of Injustice.

To have lyen with whom, where, and when we ought not, signs of Intemperance.

To make gain of small and base things; not to help with money whom and how much we ought; to receive help from meaner men; to ask money at use from such as one thinks will borrow of him; to borrow of him that expects payment of somewhat before lent; and to redemand what one has lent, of him that one thinks will borrow more; and so to praise, as one may be thought to ask; signs of Wretchedness.

To praise one to his face; to praise his vertues too much, and colour his vices; signs of Flattery.

To be unable to indure such labours as men indure that are elder, tenderer, greater in quality, and of less strength than he; signs of Effeminacy.

To be beholden often to another; and to upbraid those that are beholding to him; signs of Pusillanimity.

To speak and promise much of ones self more than is due; signs of Arrogance.

To want those things which ones Equals, all, or most of them have attained to, is also a thing to be ashamed of.

And to suffer things ignominious, as to serve about anothers person; or to be imployed in his base Actions.

In Actions of Intemperance, whether willingly, or unwill ingly committed; there is shame in Actions of Force, only when they are done unwillingly.

The men before whom we are ashamed, are such as we respect; namely,

Those that admire us.

And those whom we desire should admire us.

And those whom we admire.

Those that contend with us for Honour.

Those whose opinion we contemn not.

And therefore men are most ashamed in the presence, Of old and well bred men.

Of those we are always to live with.

Of those that are not guilty of the same fault.

Of those that do not easily pardon.

And of those that are apt to reveal our faults; such as ar men injured, Backbiters, Scoffers, Comick Poets.

And of those before whom we have had always good success.
And of those who never asked any thing of us before.
And of such as desire our Friendship.

And of our familiars, that know none of our crimes.

And of such as will reveal our faults to any of those that are named before.

But in the presence of such whose judgment most men despise, men are not ashamed.

Therefore we are ashamed also in the presence,

Of those whom we reverence.

And of those who are concerned in our own, or Ancestors, or Kinsfolks actions or misfortunes, if they be shameful. And of their Rivals.

And of those that are to live with them that know their disgrace.

The Common Opinions concerning Impudence are taken from the contrary of these.

CHAP. IX.

Of Grace, or Favour.

GRACE is that Vertue, by which a man is said to do a good turn, or to do service to a man in need; not for his own but for his cause to whom he does it.

Great Grace is when the need is great; or when they are hard or difficult things that are coníerred, or when the time is seasonable, or when he that confers the favour is the only, or the first man that did it.

Need, is a desire joyned with grief for the absence of the thing desired.

Grace therefore it is not, if it be not done to one that needs. Whosoever therefore would prove that he has done a Grace, or Favour, must shew that he needeth it to whom it was done. Grace it is not,

Which is done by Chance.

Nor which is done by Necessity.

Nor which has been Requited.

Nor that which is done to ones Enemy.

Nor that which is a Trifle.

Nor that which is Nought, if the Giver know the fault. And in this manner a man may go over the Prædicaments, and examine a benefit, whether it be a Grace for being This, or for being so Much, or for being Such, or for being Now, etc.

СНАР. Х.

Of Pity, or Compassion.

PITY is a perturbation of the mind, arising from the apprehension of hurt or trouble to another that doth not deserve it. and which he thinks may happen to himself, or his.

And because it appertains to Pity, to think that he, or his may fall into the misery he pities in others, it follows that they be most compassionate,

Who have passed through Misery.

And old Men.

And weak Men.

And timorous Men.

And learned Men.

And such as have Parents, Wife, and Children.

And such as think there be honest Men.

And that they are less compassionate,

Who are in great despair.

Who are in great prosperity.

And they that are angry; for they consider not.

And they that are very confident; for they also consider not.

And they that are in the Act of contumely; for neither do these consider.

And they that are astonished with fear.

And they that think no Man honest.

The things to be pitied are,

Such as grieve, and withal hurt.

Such as destroy.

And Calamities of fortune, if they be great; as none or few friends, deformity, weakness, lameness, etc.

And evil that arrives where good is expected.

And after extream evil, a little good.

And through a Mans life to have no good offer it self; o being offered, not to have been able to enjoy it.

Men to be pitied are,

Such as are known to us, unless they be so near to us, a their hurt be our own.

And such as be of our own years.

Such as are like us in manners.

Such as are of the same, or like stock.

And our equals in dignity.

Those that have lately suffered, or are shortly to suffer injury: and those that have the marks of injury past.

And those that have the words or actions of them in the present misery.

CHAP XI.

Of Indignation.

OPPOSITE in a manner to Pity in good Men, is Indignation, which is grief for the prosperity of a Man unworthy.

With Indignation there is always joyned a joy for the prosperity of a Man worthy, as Pity is always with contentment in the adversity of them that deserve it.

In wicked Men the opposite of Pity is,

Envy; as also the companions thereof delight in the harm of others, which the Greeks in one word have called έπikαιρɛкakia. But of these in the next Chapter.

Men conceive Indignation against others, not for their vertues, as Justice, etc.

For these make Men worthy; and in Indignation we think Men unworthy.

But for those goods which men indued with vertue, and noble Men, and handsome Men are worthy of.