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THESE exterior Shows and Appearances of Humanity render a Man wonderfully popular and beloved, when they are founded upon a real Good-nature; but without it are like Hypocrisie in Religion, or a bare Form of Holiness, which, when it is discovered, makes a Man more detestable than professed In piety.

GOOD-NATURE is generally born with us; Health, Prosperity and kind Treatment from the World are great Cherishers of it where they find it, but nothing is capable of forcing it up, where it does not grow of it self

. It is one of the Blellings of a happy Conftitution, which Education may improve but not produce.

XENOPHON in the Life of his Imaginary Prince, whom he describes as a Pattern for Real ones, is always celebrating the Philanthropby, or Good-nature of his Hero, which he tells us he brought into the World with him, and gives many remarkable Initances of it in his Childa hood, as well as in all the several Parts of his Life. Nay, on his Death-bed, he describes him as being pleased, that while his Soul returned to him who made it, his Body should incorporate with the great Mother of all things, and by that means become beneficial to Mankind. For which reason he gives his Sons a positive Order not to enshrine it in Gold or Silver, but to lay it in the Earth as soon as the Life was gone out of it.

AN Instance of such an Overflowing of Humanity, such an exuberant Love to Mankind, could not have entered into the Imagination of a Writer, who had not a Soul filled with great Ideas, and a general Benevolence to Mankind.

I Ñ that celebrated Passage of Salust, where Cæfar and Cato are placed in such beautiful, but opposite Lights; Cæfar's Character is chiefly made up of Good-nature, as it shewed it self in all its Forms towards his Friends or his Enemies, his Servants or Dependants, the Guilty or the Distressed. As for Cato's Character, it is rather awful than amiable. Justice seems most agreeable to the Nature of God, and Mercy to that of Man. A Being who has nothing to Pardon in himself, may reward every Man according to his Works; but he whose


best Actions must be seen with Grains of Allowance, cannot be 100 mild; moderate and forgiving. For this reason, among all the monstrous Characters in Human Nature, there is

B. 0. 'G Syst.- Catal,



none fo Odious, nor indeed so exquisitely Ridiculous, as
that of a rigid severe Temper in a Worthless Man.

THIS Part of Good-nature, however, which consists
in the pardoning and over-looking of Faults, is to be ex-
ercised only in doing our selves Justice, and that too in the
ordinary Commerce and Occurrences of Life; for in the
Publick Administrations of Justice, Mercy to one may be
Cruelty to others.

IT is grown almost into a Maxim, that Good-natured
Men are not always Men of the most Wit. The Observa-
tion, in my opinion, has no Foundation in Nature. The
greateft Wits I have conversed with are Men eminent for
their Humanity. I take therefore this Remark to have
been occasioned by two Reasons. First, Becaufe Ill-nature
among ordinary Obfervers passes for Wit. A spightful
Saying gratifies so little Passions in those who hear
it, that it generally meets with a good Reception. The
Laugh rises upon it, and the Man who utters it is looked
upon as a shrewd Satyrift

. This may be one Reason, why
a great many pleasant Companions appear so surprizingly
dull, when they have endeavoured to be Merry in Printi
the Publick being more just than Private Clubs or Affem-
blies, in distinguifhing between what is wit and what is

ANOTHER Reason why the Good-natured Man may
sometiines bring his Wit in Question, is perhaps, because
he is apt to be moved with Compassion for those Misfor-
tunes or Infirmities, which another would turn into Ridi-
cule, and by that means gain the Reputation of a Wit.
The Ill-natured Man, though but of equal Parts, gives him-
felf a larger Field to expatiate in; he exposes those Failings
in Human Nature which the other would cast a Veil over,
laughs at Vices which the other either excuses or conceals,
gives Urteranee to Reflections which the other stifles, falls
indifferently upon Friends or Enemies, exposes the Perfon
who has obliged him, and, in short, sticks at nothing that
may establish his Character of a Wit. It is no Wonder
therefore he succeeds in it better than the Man of Huma-
nity, as a person who makes use of indirect Methods is
more likely to grow Rich than the fair Trader. L

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I N' D Ε Χ.


CTION the Felicity of the Soul, Numb, 116.
Affiliation and Sorrow, not always expreft by Tears,

N.95. True Affli&tion labours to be invisible, ibid.
Age: the unnatural Misunderstanding between Age and
Youth, N. 153. The Authority of an aged virtuous

Person preferable to the Pleasures of Youth, ibid.
Albacinda, her Character, N. 144.
Alexander, his Artifice in his Indian Expedition, N. 127.

His Answer to those who ask'd him if he would not be
a Competitor for the Prize in the Olympick Games,ibid.
Amaryllis, her Character, N. 144.
Ambition the Occasion of Factions, N. 125.
Animals, the different Make of every Species, N. 120. The

Instinct of Brutes, ibid. exemplify'd in several Instances,
ibid. God himself the Soul of Brutes, 121. The Variety

of Arms with which they are provided by Nature, ibid.
Amusements of Life, when innocent, necessary and al-

lowable, N. 99.
Apparitions, the Creation of weak Minds, N. 110.
Arable, (Mrs.) the great Heiress, the Spectator's Fel.

low-Traveller, N. 132.
Aristotle, his Account of the World, N. 166.
Aristus and Afpafia, an happy Couple, N. 128.
Artist, wherein he has the Advantage of an Author, N. 166.
Affociation of honeft Men proposed by the Spectator, N. 126.
Author: in what Manner one Author is a Mole to ano-

ther, N. 124. Wherein an Author has the Advantage
of an Artist, 166. The Care an Author ought to take
of what he writes, ibid. A Story of an Atheistical Au-
thor, ibid.

Baleaton for itN. 156.

AREFACE, his Success with the Ladies, and the
Bear-Garden, the Spectator's Method for the Improvement
of it, N. 14,


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N. 147.

N. 144.

Beatties; whether Male or Female, very untractable, N.

87. and fantastical, 144. impertinent and disagreeable,

ibid. The Efficacy of Beauty, ibid.
Board Wages, the ill Effects of it, N. 88.
Bodily Exercises, of ancient Encouragement, N. 161.
Books reduced to their Quintessence, N. 124. The Lega-

cies of great Genius's, 166,
Burnet, (Dr.) Some Passages in his Theory of the Earth-
considered, N. 143, and 146.

ASAR (Falius) his Reproof to an ill Reader,

Cambray (the Bishop of) his Education of a Daughter

-recommended, N. 95.
Ćant, from whence said to be derived N. 147,
Care: what ought to be a Man's chief Care, N. 122.
Carneades, the Philosopher, his Definition of Beauty,
Caffers, the Proof he gave of his Temper in his Child,

hood, N. 157
Caftle-Builders, who, and their follies exposed, N. 167.
Censure, a Tax, by whom paid to the Publick, and for

what, N. 101.
Chaplain, the Character of Sir Roger de Coverley's, N. 106,
Chastity, the great Point of Honour in Women, N. 99.
Chearfulness of Temper, how to be obtained and preser-

ved, N. 143.
Children : wrong Measures taken in the Education of the

British Children, N. 157.
Children in the Wood, a Ballad, wherein to be com-

mended, N. 85.
Church-yard, the Country Change on Sunday, N. 112.
Common Prayer, fome Considerations on the reading of

it, N. 147. The Excellency of it, ibid.
Com paflion, the Exercise of it would tend to lessen the

Calamities of Life, N. 169.
Compliments in ordinary Discourse censured, N. 103.

Exchange of compliments, 195.
Conde (Prince of) his Face like that of an Eagle, N. 86.
Connecie (Thomas), a Monk in the 14th Century, a zea-

lous Preacher against the Womens Commodes in those
Days, N. 98.


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Contentment, the utmost Good we can hope for in this

Life, N. 163.
Conversation, ufually stuffed with too many Compliments,

N. 103. What properly to be underftood by the Word

Conversation, 143.
Cotrilus, his great Equanimity, N. 143.
Coverlay (Sir Roger de) he is formething of an Humourist,

N. 106. Mis Choice of a Chaplait, ibid. His Manage.
ment of his Family, 107. His Account of his Ấn-
ceffors, joğ. Is forced to have every Room in his
Houfe exorcifed by his Chaplain, 110. A great Bene-
factor to liis Church in Worcestershire, 112, in which
he suffers no one to Neep but himself, ibid. He gives
the Speétafor an Account of his Amours, and Character
of his Widow, 113, 118. The Trophies of his seve-
ral Exploits for the Country, 115. A great Fox-hun.
ter, 116. An Instance of his good Nature, ibid. His
Averfion to Confidents, 118. The manner of his Rec
ception at the Aflizes, 122. where he whispers the
Judge in the Ear, ibid. His Adventure when a School-
boy, 125. A Man for the landed Interest, 126. His
Adventure with some Gypfies, 130. Rarely sports near

his own Seat, 131,
Country, the Charms of it, N. 118. Country Gentleman

and his Wife, Neighbours to Sir Roger, their different
Tempers described, 128. Country Sunday, the Use of

it, 112. Country Wake defcribed, 161.
Courage recommends a Man to the Female Sex more

than any other Quality, N. 99. One of the chief To-
picks in Books of Chivalry, ibid. False Courage, ibid.

Mechanick Courage, what, 152.
Cowley, his Magnanimity, N. 114.
Coxcombs, generally the Womens Favourites, N. 128.

EATH, the Contemplation of it affords a Delight

mix'd with Terrour and Sorrow, N. 133. Intend.
ed for our Relief, ibid. Deaths of eminent Persons the

most improving Passages in History, ibid.
Debt: the ill State of such as run in Debt, N. 82.
Decency, nearly related to Virtue, N. 104.
Demurrers, what sort of Women fo to be called, N. 89


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