So that another Requifite is, that the Terms of this Relation be few in Number.

4. These are all the Requifites that I can think of at prefent, deducible from the first Part of the Idea, (viz. Charity in a fpecial manner intense :) As for Fidelity in retaining Secrets, conftancy of Adherence, and the like, I think they are virtually included in the firft Requifite; it being hardly conceivable how a Man can be good and virtuous that wants them. But if you think the Reduction not so obvious, you may if you please, add them here in the fifth place as diftinct Requifites; 'twill be all one. Thus far of the Requifites deducible from the firft Part.

5. To proceed. Whereas it is further faid, that Friendfhip is a Benevolence that's Mutual, there is but one general Requifite deducible from this, which is, that all the other be found in both (or if more) in all the Perfons fupposed to be Friends. The third of which importing Relation, will of neceffity be fo; for all Similitude is mutual. Laftly, Whereas 'tis said that Friendship is a Benevolence mutually known, all that will be Requifite upon this Head is, that the Perfons who are to be Confede rated in this Union, have fuch opportunities of Converse or Correfpondence, that they may be fatisfy'd of the Degree and Reality of each others Love.

6. Having thus ftated the Idea of Friendship, and from thence deduced all the neceffary qualifications in the fubject for its entertainment, I think I may now from the Premifes, venture to affirm, That there may be strict. Friendship between Man and Wife. For, which of these. Requifites is it that they must neceffarily want? As for your Objection taken from their inequality, I grant Equality is wanting both as to Sex, and as to Conjugal Rela tion, but neither is all Equality neceffary. 'Tis not ab folutely neceffary that Friends fhould ftand upon a Level, either in refpect of Fortune, State or Condition. This fort of Equality I grant, is a good Preparative for a more eafie Introduction of Friendship; and 'tis allo

ad

advantagious to the laftingness of it; but yet 'tis difpenfable. 'Tis like levelling the Ground betwixt two Rivers, it makes way for a more eafie Union; but yet 'tis poffible from Earthquakes, Floods, or other Contingencies, they may be United without it. The only Equality that is neceffary, is an Equality of Difpofitions, an Harmony of Affections; but this may be in Perions of unequal Fortunes and Conditions. I confefs, there can be no fuch thing as Friendship between Perfons of dif- · ferent Quality, if the Superiour takes advantage of his Preheminence or Authority; for then 'tis true what the Poet fays, Si vis Sexte coli, non amabo.

7. But then 'tis not the being invefted with Superiority that is inconfiftent with Friendship, (for then Kings, who have no Equals but thofe of other Kingdoms, with whom they cannot intimately Converfe, would be the miferableft Creatures alive) but the habitual use and exercise of it, and the standing upon its Privileges.

8. But there is no neceffity that it fhould be fo. FriendShip may level thofe whom Fortune has made unequal; and the greatest Monarch in the World may find Oppor tunities to defcend from the Throne of Majefty to the familiar Careffes of a dear Favourite: and unking himfelf a while for the more Glorious Title of Friend. 'Tis but to apply this to the particular Cafe in hand, and you have a Solution to your Queftion. And now Sir, from the Theory of Friendship,I fhall most readily defcend to the Practice of it, whenever you please to employ the Service of

(Dear Sir)

Your most real Friend and Servant.

J. NORRIS.

The

So that another Requifite is, that the Terms of this Relation be few in Number.

4. These are all the Requifites that I can think of at prefent, deducible from the first Part of the Idea, (viz. Charity in a fpecial manner intenfe :) As for Fidelity in retaining Secrets, conftancy of Adherence, and the like, I think they are virtually included in the firft Requifite; it being hardly conceivable how a Man can be good and virtuous that wants them. But if you think the Reduction not fo obvious, you may if you please, add them here in the fifth place as diftinct Requifites; 'twill be all one. Thus far of the Requifites deducible from the first Part.

5. To proceed. Whereas it is further faid, that Friendfhip is a Benevolence that's Mutual, there is but one general Requifite deducible from this, which is, that all the other be found in both (or if more) in all the Perfons fupposed to be Friends. The third of which importing Relation, will of neceffity be fo; for all Similitude is mutual. Laftly, Whereas 'tis faid that Friendship is a Benevolence mutually known, all that will be Requifite upon this Head is, that the Perfons who are to be Confederated in this Union, have fuch opportunities of Converse or Correfpondence, that they may be fatisfy'd of the Degree and Reality of each others Love.

6. Having thus ftated the Idea of Friendship, and from thence deduced all the neceffary qualifications in the fubject for its entertainment, I think I may now from the Premises, venture to affirm, That there may be strict. Friendship between Man and Wife. For, which of these Requifites is it that they must neceffarily want? As for your Objection taken from their inequality, I grant Equality is wanting both as to Sex, and as to Conjugal Relation; but neither is all Equality neceffary. 'Tis not ab folutely neceffary that Friends fhould it and upon a Level, either in refpect of Fortune, State or Condition. This fort of Equality I grant, is a good Preparative for a more eafie Introduction of Friendship; and 'tis allo

ad

advantagious to the laftingness of it; but yet 'tis difpenfable. 'Tis like levelling the Ground betwixt two Rivers, it makes way for a more eafie Union; but yet 'tis poffible from Earthquakes, Floods, or other Contingencies, they may be United without it. The only Equality that is neceffary, is an Equality of Difpofitions, an Harmony of Affections; but this may be in Perions of unequal Fortunes and Conditions. I confefs, there can be no fuch thing as Friendship between Perfons of different Quality, if the Superiour takes advantage of his Preheminence or Authority; for then 'tis true what the Poet fays, Si vis Sexte coli, non amabo.

7. But then 'tis not the being invested with Superiority that is inconfiftent with Friendship, (for then Kings, who have no Equals but thofe of other Kingdoms, with whom they cannot intimately Converfe, would be the miferableft Creatures alive) but the habitual use and exercise of it, and the ftanding upon its Privileges.

8. But there is no neceffity that it should be fo. FriendShip may level thofe whom Fortune has made unequal ; and the greatest Monarch in the World may find Oppor tunities to defcend from the Throne of Majefty to the familiar Careffes of a dear Favourite: and unking himfelf a while for the more Glorious Title of Friend. 'Tis but to apply this to the particular Cafe in hand, and you have a Solution to your Queftion. And now Sir, from the Theory of Friendship,I fhall most readily defcend to the Practice of it, whenever you please to employ the Service of

(Dear Sir)

Your most real Friend and Servant.

J. NORRIS.

The

be. Which is, one would think, too abfurd for him to be guilty of who is defined to be a Rational Creature.

Again I confider, That as that which I call an Affliction is (as certainly as God is Wife and Good) for the best in reference to the whole System of things; fo for all that I know, it may be moft conducive to my Interest in particular. In as much, as by it I may either obtain a greater good, or avoid a greater evil. Thus a Shipwrack made Zeno a Philofopher, and the Meffenger of Satan proved an Antidote to the great Apostle against Pride and Vanity of Spirit. And perhaps there was in me fome Evil and unmortify'd Quality or other, of fo malignant a Nature, that it could not be Cured by a lefs fevere Application. For certainly, God is not fo ill a Phyfitian, as not to weigh the Ingredients of his Bitter Cup, before he mingles it into a draught, that it may be proportionable to the ftrength of the Disease, as well as of the Patient.

Again I confider, That as this Affliction may be one of the Arrows of Love, and in the defignation of God be intended for my particular Good; fo 'tis moft certain,that by wife Conduct I may extract Good out of it if I will, and turn it to my greater advantage. We are in the World (fays Bifhop Taylour) like Men playing at Tables; the Chance is not in our power; but to play it is: And when it is fallen, we must manage it as we can, and let nothing trouble us, but when we do a bafe Acti on, or fpeak like a Fool, or think Wickedly. Indeed it is well laid; and yet as well as it is, there is room for fome improvement: For the Life of Man may be aptly compared to a Game at Tables upon a further Confideration. For as there, what Caft we shall have not in our Power; but to Manage it well, that is ur Power, as well as to chufe whether we will So is it with Man in the Concerns and Accidents

'Twas not in my power whether this Afflicti uld befall me or not; but 'tis in my power to se it for my advantage now it has befall'n me. I ufe it as an Opportunity of fhewing my Virtue, as

an