I TAKE goodness in this sense, the affecting of the weal of men, which is that the Grecians call philanthropia; and the word humanity (as it is used) is a little too light to express it. Goodness I call the habit, and goodness of nature, the inclination. This of all virtues, and dignities of the mind, is the greatest; being the character of the Deity: and without it, man is a busy, mischievous, wretched thing; no better than a kind of vermin. Goodness answers to the theological virtue, charity, and admits no excess, but error. The desire of power in excess, caused the angels to fall; the desire of knowledge in excess, caused man to fall: but in charity there is no excess; neither can angel, nor man, come in danger by it. The inclination to goodness, is imprinted deeply in the nature of man; insomuch, that if it issue not towards men, it will take unto other living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms, to dogs and birds; insomuch, as Busbechius reporteth, a Christian boy, in Constantinople, had like to have been stoned, for gagging in a waggishness a long-billed fowl. Errors indeed in this virtue of goodness, or charity, may be committed. The Italians have an ungracious proverb, Tanto buon che val niente: so good, that he is good for nothing. And one of the doctors of Italy, Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, That the Christian faith, had given up good men, in prey to those that are tyrannical and unjust. Which he spake, because indeed there was never law, or sect, or opinion, did so much magnify goodness, as the Christian religion doth. Therefore, to avoid the scandal and the danger both, it is good, to take knowledge of the errors of an habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility, or softness; which taketh an honest mind prisoner. Neither give thou AEsop's cock a gem, who would be better pleased, and happier, if he had had a barley-corn. The example of God, teacheth the lesson truly: He sendeth his rain, and maketh his sun to shine, upon the just and unjust; but he doth not rain wealth, nor shine honor and virtues, upon men equally. Common benefits, are to be communicate with all; but peculiar benefits, with choice. And beware how in making the portraiture, thou breakest the pattern. For divinity, maketh the love of ourselves the pattern; the love of our neighbors, but the portraiture. Sell all thou hast, and give it to the poor, and follow me: but, sell not all thou hast, except thou come and follow me; that is, except thou have a vocation, wherein thou mayest do as much good, with little means as with great; for otherwise, in feeding the streams, thou driest the fountain. Neither is there only a habit of goodness, directed by right reason; but there is in some men, even in nature, a disposition towards it; as on the other side, there is a natural malignity. For there be, that in their nature do not affect the good of others. The lighter sort of malignity, turneth but to a crassness, or frowardness, or aptness to oppose, or difficulties, or the like; but the deeper sort, to envy and mere mischief. Such men, in other men's calamities, are, as it were, in season, and are ever on the loading part: not so good as the dogs, that licked Lazarus' sores; but like flies, that are still buzzing upon any thing that is raw; misanthropi, that make it their practice, to bring men to the bough, and yet never a tree for the purpose in their gardens, as Timon had. Such dispositions, are the very errors of human nature; and yet they are the fittest timber, to make great politics of; like to knee timber, that is good for ships, that are ordained to be tossed; but not for building houses, that shall stand firm. The parts and signs of goodness, are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island, cut off from other lands, but a continent, that joins to them. If he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree, that is wounded itself, when it gives the balm. If he easily pardons, and remits offences, it shows that his mind is planted above injuries; so that he cannot be shot. If he be thankful for small benefits, it shows that he weighs men's minds, and not their trash. But above all, if he have St. Paul's perfection, that he would wish to be anathema from Christ, for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.
By goodness I mean concern for human welfare, which the Greeks call philanthropia. The word “humanity,” as commonly used, is a little too weak to express it. I call the established habit goodness, and the natural inclination goodness of nature. This is the greatest of all virtues and qualities of the mind, for it is a characteristic of God. Without it, a person is a restless, harmful, miserable creature, no better than a kind of vermin. Goodness corresponds to the theological virtue of charity. It can be misdirected, but never excessive. Excessive desire for power caused the angels to fall. Excessive desire for knowledge caused humanity to fall. But charity can never be excessive, and neither angels nor humans can be endangered by it. The inclination toward goodness is deeply rooted in human nature. If it is not directed toward people, it will turn toward other living creatures. This can be seen among the Turks, a cruel people who are nevertheless kind to animals. They even give food as charity to dogs and birds. Busbequius reports that a Christian boy in Constantinople was nearly stoned for playfully gagging a long-billed bird. Errors can indeed be made in practicing goodness or charity. The Italians have an unkind proverb, Tanto buon che val niente: so good that he is good for nothing. One of Italy’s learned men, Niccolò Machiavelli, boldly wrote, almost plainly, that Christianity had made good people prey to tyrants and unjust men. He said this because no law, religious group, or system of belief ever praised goodness as much as Christianity does. To avoid both discredit and danger, we should therefore understand how such an excellent habit can go wrong. Seek the good of others, but do not become a slave to their approving looks or whims. That is merely weak compliance or softness, which takes an honest mind prisoner. Do not give a jewel to Aesop’s rooster, who would be better pleased and happier with a grain of barley. God’s example teaches the lesson correctly. He sends rain and makes his sun shine on the just and unjust alike. But he does not shower wealth, honor, and virtues equally on everyone. Benefits common to everyone should be shared with all. Special benefits should be given selectively. And take care that, in making the copy, you do not destroy the original. Christian teaching makes love of ourselves the original, and love of our neighbors the copy. “Sell everything you have, give it to the poor, and follow me.” But do not sell everything you have unless you also come and follow him. That is, unless your calling lets you do as much good with little wealth as with great wealth. Otherwise, in feeding the streams, you dry up the spring. Besides the habit of goodness guided by sound reason, some people have a natural disposition toward it. Others, by contrast, have a natural malice. Some people have no natural concern for the good of others. Milder forms of malice show themselves in harshness, stubbornness, a tendency to oppose others, or a habit of making difficulties. Deeper forms show themselves in envy and sheer harmfulness. Such people thrive on others’ suffering and always add to their burdens. They are not even as good as the dogs that licked Lazarus’s sores. Instead, they resemble flies, forever buzzing around an open wound. These haters of humanity make a practice of driving people to hang themselves. Yet, unlike Timon, they have no tree in their gardens for the purpose. Such dispositions are the very defects of human nature. Yet they provide the best material for making great political operators. They resemble the bent timber used in ships built to withstand rough seas. Such timber is unsuitable for houses meant to stand firm. Goodness has many qualities and signs. If someone is kind and courteous to strangers, it shows that he is a citizen of the world. His heart is no island, cut off from other lands, but a continent joined to them. If he feels compassion for others’ suffering, his heart resembles the precious tree that is wounded when it yields balm. If he readily forgives and pardons offenses, his mind stands above injuries, beyond their reach. If he is grateful for small favors, he values people’s intentions rather than their material gifts. Above all, he may possess St. Paul’s perfection, wishing himself cut off from Christ to save his fellow believers. This reveals much of a divine nature, and a kind of likeness to Christ himself.