after his nephew; and this was the man that had power with him to draw him forth to his death; for when Cæsar would have discharged the senate in regard of some ill presages, and specially a dream of Calpurnia, this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate till his wife had dreamed a better dream; and it seemeth his favour was so great, as Antonius, in a letter which is recited verbatim in one of Cicero's Philippics, called him " venefica," "witch;" as if he had enchanted Cæsar. Aut gustus raised Agrippa, (though of mean birth,) to that height, as, when he consulted with Mecænas about the marriage of his daughter Julia, Mæcenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life; there was no third way, he had made him so great. With Tiberius Cæsar Sejanus had ascended to that height, as they two were termed and reckoned as a pair of friends. Tiberius, in a letter to him, saith," hæc pro amicitia nostra non oc `cultavi;" and the whole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship between them two. The like, or more, was between Septimius Severus and Plautianus; and would often maintain Plautinus in doing affronts to his son: and did write also in a letter to the senate, by these words," I love the man so well, as I wish he may over-live me." Now, if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity, (though as great as ever happened to mortal men,) but as an half piece, except they might have a friend to make it

entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.

It is not to be forgotten what Commineus ob. serveth of his first maste, Duke Charles the Hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. Whereupon he goeth on, and saith, that towards his latter time that closeness did impair and a little perish his understanding. Surely Commineus might have made the same judgment also, if it had pleased him, of his second master, Lewis the eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true; << cor ne edito,' -"eat not the heart." Certainly, if a man would give it a hard phrase, those that want friends to open themselves unto, are eannibals of their own hearts: but one thing is most admirable, (wherewith I will conclude this first fruit of friendship,) which is, that this com municating of a man's self to his friend works two contrary effects, for it redoubleth joys, and cutteth griefs in halfs; for there is no man that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. So that, it is in truth, of operation upon a man's mind of like virtue as the alchymists use to attribute to their stone for man's body, that it worketh all contrary effects, but still to the good and benefit of nature: but yet,'without praying in aid of alchymists, there is a manifest image of this in the ordinary course of nature; for in bodies union strengtheneth and cherisheth any natural action; and, on the other side, weakeneth and dulleth any violent impression; and even so is it of minds.

The second proof of friendship is healthful and sovereign for the understanding as the first is for

the affections; for friendship maketh indeed a fair day in the affections from storm and tempests, but it maketh daylight in the understanding out of darkness and confusion of thoughts: neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly; he seeth how they look when they are. turned into words; finally, he waxeth wiser than himself; and that more by an hour's discourse than by a day's meditation. It was well said by Themistocles to the King of Persia "That speech was like cloth of Arras, opened and put abroad:" whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship in opening the understanding, restrained only to such friends as are able to give a man counsel, (they indeed are best,) but even without that a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone which itself cuts not. a word, a man were better relate himself to a statue or picture, than to suffer his thoughts to pass in smother.

In

Add now, to make this second fruit of friendship complete, that other point which lieth more open and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, "Dry light is ever the best, and certain it is, that the light that a man receiveth by counsel from another is drier and purer than that which cometh from his own understanding and judgment; which is ever infused and dre ched in his affections and customs. So as there

s as much difference between the counsel that a riend giveth, and that a man giveth himself, as here is between the counsel of a friend and of a flatterer; for there is no such flatterer as is a man's self, and there is no such remedy against flattery of a man's self as the liberty of a friend. Counsel is of two sorts; the one concerning manners, the other concerning business: for the first, the best preservative to keep the mind in health is the faithful admonition of a friend. The calling of a man's self to a strict account is a medicine sometimes too piercing and corrosive; reading good books of morality is a little flat and dead; observing our faults in others is sometimes improper for our case; but the best receipt, (best I say to work, and best to take,) is the admonition of a friend. It is a strange thing to behold what gross errors and extreme absurdities many, (especially of the greater sort,) do commit for want of a friend to tell them of them, to the great damage both of their fame and fortune; for, as St. James saith, they are as men "that look sometimes into a glass and presently forget their own shape and favour :" as for business, a man may think, if he will, that two eyes see no more than one; or, that a gamester seeth always more than a looker on; or, that a man in anger is as wise as he that hath said over the four and twenty letters; or, that a musket may be shot off as well upon the arm as upon a rest; and such other fond and high imaginations to think himself all in all: but when all is done,, the help of good counsel is that which setteth business straight; and if any -man think that he will take counsel, but it shall be -by pieces; asking counsel in one business of one man, and in another business of another man; it is as well, (that is to say, better perhaps than if he asked none at all,) but he runneth two dangers; one, that he shall not be faithfully counselled; for

It is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends which be hath that giveth it: the other, that he shall have counsel given, hurtful and unsafe, (though with good meaning,) and mixt partly of mischief and partly of remedy; even as if you would call a physician that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and, therefore, may put you in a way for present cure, but overthroweth your health in some other kind, and so cure the disease and kill the patient: but a friend that is wholly acquainted with a man's estate, will beware, by furthering any present business, how he dasheth upon other inconvenience; and, therefore, rest not upon scattered counsels; for they will rather distract` and mislead, than settle and direct.

After these two noble fruits of friendship, (peace in the affections, and support of the judgment,) followeth the last fruit, which is, like the pomegranate, full of many kernels; I mean aid and bearing a part in all actions and occasions. Here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are which a man cannot do himself; and then it will appear that it was a sparing speech of the ancients to say, "that a friend is another himself; for that a friend is far more than himself." Men have their time, and die many times in desire of some things which they principally take to heart; the bestowing of a child, the finishing of work, or the like. If a man have a true friend he may rest almost secure that the care of those things will continue after him; so that a man hath, as it were, two lives in his desires. A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are, as it were, granted to him and