whom I fancy, he who did me benefit, he who relates to my family, he rather than another; because my expressions, being finite and narrow, and cannot extend to all in equal significations, must be appropriate to those whose circumstances best fit me and yet even to all I give my alms, to all the world that needs them: I pray for all mankind, I am grieved at every sad story I hear; I am troubled when I hear of a pretty bride murdered in her bridechamber by an ambitious and enraged rival; I shed a tear when I am told that a brave king was misunderstood, then slandered, then imprisoned, and then put to death by evil men and I can never read the story of the Parisian massacre, or the Sicilian vespers, but my blood curdles, and I am disordered by two or three affections. A good man is a friend to all the world; and he is not truly charitable that does not wish well, and do good to all mankind in what he can. But though we must pray for all men, yet we say special litanies for brave kings and holy prelates, and the wise guides of souls, for our brethren and relations, our wives and children.

The effect of this consideration is, that the universal friendship of which I speak, must be limited, because we are so. In those things where we stand next to immensity and infinity, as in good wishes and prayers, and a readiness to benefit all mankind, in these our friendships must not be limited; but in other things which pass under our hand and eye, our voices and our material exchanges; our hands can reach no further but to

our arms' end, and our voices can but sound till the next air be quiet, and therefore they can have intercourse but within the sphere of their own activity; our needs and our conversations are served by a few, and they cannot reach at all; where they can, they must; but where it is impossible, it cannot be necessary. It must therefore follow, that our friendships to mankind may admit variety as does our conversation; and as by nature we are made sociable to all, so we are friendly: but as all cannot actually be of our society, so neither can all be admitted to a special, actual friendship. Of some intercourses all men are capable, but not of all; men can pray for one another, and abstain from doing injuries to all the world, and be desirous to do all mankind good, and love all men: now this friendship we must pay to all, because we can; but if we can do no more to all, we must shew our readiness to do more good to all, by actually doing more good to all them to whom we can.

A good man is the best friend, and therefore soonest to be chosen, longer to be retained; and indeed never to be parted with, unless he cease to be that for which he was chosen.

For the good man is a profitable, useful person,

The evils arising from attempts to act, without limitation, upon a system of general benevolence, are admirably explained in the Tempest, act 2. scene 1. “ Had I plantations of this Isle; "—and in Joseph Andrews, book iii. c. 3. This way of life," &c.

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and that is the band of an effective friendship. For I do not think that friendships are metaphysical nothings, created for contemplation, or that men or women should stare upon each other's faces, and make dialogues of news and prettinesses, and look babies in one another's eyes. Friendship is the allay of our sorrows, the ease of our passions, the discharge of our oppressions, the sanctuary to our calamities, the counsellor of our doubts, the clarity of our minds, the emission of our thoughts, the exercise and improvement of what we meditate. And although I love my friend because he is worthy, yet he is not worthy if he can do me no good: I do not speak of accidental hinderances and misfortunes by which the bravest man may become unable to help his child; but of the natural and artificial capacities of the man. He only is fit to be chosen for a friend, who can do those offices for which friendship is excellent. For (mistake not) no man can be loved for himself; our perfections in this world cannot reach so high; it is well if we would love God at that rate; and I very much fear that if God did us no good we might admire his beauties, but we should have but a small proportion of love towards him; all his other greatnesses are objects of fear and wonder, it is his goodness that makes him lovely. And so it is in friendships. He only is fit to be chosen for a friend who can give counsel, or defend my cause, or guide me right, or relieve my need, or can and will, when I need it, do me good only this I add, into the heaps of doing good, I will reckon loving me, for it is a pleasure

to be beloved; but when his love signifies nothing but kissing my cheek, or talking kindly, and can go no further, it is a prostitution of the bravery of friendship to spend it upon impertinent people who are (it may be) loads to their families, but can never ease my loads; but my friend is a worthy person when he can become to me instead of God, a guide or a support, an eye or a hand, a staff or a rule.

Can any wise or good man be angry if I say, I chose this man to be my friend, because he is able to give me counsel, to restrain my wanderings, to comfort me in my sorrows; he is pleasant to me in private, and useful in public; he will make my joys double, and divide my grief between himself and me? For what else should I choose? For being a fool, and useless? for a pretty face or a smooth chin? I confess it is possible to be a friend to one that is ignorant, and pitiable, handsome and good for nothing, that eats well, and drinks deep, but he cannot be a friend to

Sweet is the tear that from some Howard's eye
Drops on the cheek of One, he lifts from Earth;
And He, that works me good with unmov'd face,
Does it but half: he chills me while he aids,
My Benefactor, not my Brother Man!
Yet even this, this cold Beneficence

Seizes my Praise, when I reflect on those,
The Sluggard Pity's vision-weaving Tribe!

Who sigh for Wretchedness, yet shun the Wretched,
Nursing in some delicious solitude

Their slothful loves and dainty Sympathies !

COLERIDGE.

me; and I love him with a fondness or a pity, but it cannot be a noble friendship.

But if you yet enquire, further, whether fancy may be an ingredient in your choice? I answer, that fancy may minister to this as to all other actions in which there is a liberty and variety. And we shall find that there may be peculiarities and little partialities, a friendship improperly so called, entering upon accounts of an innocent passion and a pleased fancy; even our blessed Saviour himself loved St. John and Lazarus by a special love, which was signified by special treatments; and of the young man that spake well and wisely to Christ it is affirmed, Jesus loved him, that is, he fancied the man, and his soul had a certain cognation and similitude of temper and inclination. For in all things where there is a latitude, every faculty will endeavour to be pleased, and sometimes the meanest persons in a house have a festival: even sympathies and natural inclinations to some persons, and a conformity of humours, and proportionable loves, and the beauty of the face, and a witty answer may first strike the flint and kindle a spark, which if it falls upon tender and compliant natures may grow into a flame; but this will never be maintained at the rate of friendship, unless it be fed by pure materials, by worthinesses which are the food of friendship: where these are not, men and women may be pleased with one another's company, and lie under the same roof, and make themselves companions of equal prosperities, and humour their friend; but if you call this