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herself but at church; there she displays her virtue, and is so fervent in all her devotions, that I have frequently seen her pray herself out of breath. While other young ladies in the house are dancing, or playing at questions and commands, she reads aloud in her closet. She says, all love is ridiculous, except it be celestial; but she speaks of the passion of one mortal to another with too much bitterness for one that had no jealousy mixed with her contempt of it. If at any time she sees a man warm in his addresses to his mistress, she will lift up her eyes to heaven, and crv, "What nonsense is that fool talking! Will the bell never ring for prayers?" We have an eminent lady of this stamp in our country, who pretends to amusements very much above the rest of her sex. She never carries a white shock-dog with bells under her arm, nor a squirrel or dormouse in her pocket, but always an abridged piece of morality, to steal out when she is sure of being observed. When she went to the famous ass-race, (which I must confess was but an odd diversion to be encouraged by people of rank and figure,) it was not, like other ladies, to hear those poor animals bray, nor to see fellows run naked, or to hear country 'squires in bob wigs and white girdles make love at the side of a coach, and cry, "Madam this is dainty weather." Thus she described the diversion; for she went only to pray heartily that nobody might be hurt in the crowd, and to see if the poor fellow's face, which was distorted with grinning, might any way be brought to itself again. She never chats over her tea, but covers her face, and is supposed in an ejaculation before she tastes a sup. This ostentatious behaviour is such an offence to true sanctity, that it disparages it, and makes virtue not only unamiable, but also ridiculous. The sacred writings are full of reflections which abhor this kind of conduct; and a devotee is so far from promoting goodness, that she deters others by her example. Folly and vanity in one of these ladies is like vice in a clergyman; it does not only debase him, but makes the inconsiderate part of the world think the worse of religion. I am, sir, your humble servant,

'HOTSPUR.'

'MR. SPECTATOR, -Xenophon in his short account of the Spartan commonwealth speaking of the behaviour of their young men in the streets, says, "There was so much modesty in their looks, that you might as soon have turned the eyes of a

'Whenever I walk into the streets of London and Westminster, the countenances of all the young fellows that pass by me make me wish myself in Sparta: I meet with such blustering airs, big looks, and bold fronts, that, to a superficial observer, would bespeak a courage above those Grecians. I am arrived to that perfection in speculation, that I understand the language of the eyes, which would be a great misfortune to me had I not corrected the testiness of old age by philosophy. There is scarce a man in a red coat who does not tell me, with a full stare, he is a bold man: I see several swear inwardly at me, without any offence of mine, but the oddness of my person; I meet contempt in every street; expressed in different manners by the scornful look, the elevated eye-brow, and the swelling nostrils of the proud and prosperous. The 'prentice speaks his disrespect by an extended finger, and the porter by stealing out his tongue. If a country gentleman appears a little curious in observing the edifices, clocks, signs, coaches, and dials, it is not to be imagined how the polite rabble of this town, who are acquainted with these objects, ridicule his rusticity. I have known a fellow with a burden on his head steal a hand down from his load, and slily twirl the cock of a 'squire's hat behind him; while the offended person is swearing, or out of countenance, all the wag-wits in the highway are grinning in applause of the ingenious rogue that gave him the tip, and the folly of him who had not eyes all round his head to prevent receiving it. These things arise from a general affectation of smartness, wit, and courage. Wycherly somewhere rallies the pretensions this way, by making a fellow say, "Red breeches are a certain sign of valour;" and Otway makes a man, to boast his agility, trip up a beggar on crutches. From such hints I beg a speculation on this subject: in the mean time I shall do all in the power of a weak old fellow in my own defence; for as Diogenes, being in quest of an honest man, sought for him when it was broad daylight with a lantern and candle, so I intend for the future to walk the streets with a dark lantern, which has a convex crystal in it; and if any man stares at me, I give fair warning that I will direct the light full into his eyes. Thus despairing to find men modest, I hope by this means to evade their impudence. I am, sir, your humble servant, T.

'SOPHROSUNIUS.'

marble statue upon you as theirs; and that No. 355.] Thursday, April 17, 1712.

in all their behaviour they were more modest than a bride when put to bed upon her wedding-night." This virtue, which is always subjoined to magnanimity, had such an influence upon their courage, that in battle an enemy could not look them in the face, and they durst not but die for their country.

Non ego mordaci distrinxi carmine quenquam.
Ovid. Trist. Lib. ii. 563.

I ne'er in gall dipp'd my envenom'd pen,
Nor branded the bold front of shameless men.

I HAVE been very often tempted to write invectives upon those who have detracted from my works, or spoken in derogation of

my person; but I look upon it as a particu- | no more than one of those fictitious names lar happiness, that I have always hindered made use of by an author to introduce an my resentments from proceeding to this imaginary character. Why should a man extremity. I once had gone through half be sensible of the sting of a reproach, who a satire, but found so many motions of hu- is a stranger to the guilt that is implied in manity rising in me towards the persons it; or subject himself to the penalty, when whom I had severely treated, that I threw it he knows he has never committed the into the fire without ever finishing it. I have crime? This is a piece of fortitude, which been angry enough to make several little every one owes to his own innocence, and epigrams and lampoons; and, after having without which it is impossible for a man admired them a day or two, have likewise of any merit or figure to live at peace with committed them to the flames. These I himself, in a country that abounds with wit look upon as so many sacrifices to humanity, and liberty. and have received much greater satisfaction from suppressing such performances, than I could have done from any reputation they might have procured me, or from any mortification they might have given my enemies in case I had made them public. If a man has any talent in writing, it shows a good mind to forbear answering calumnies and reproaches in the same spirit of bitterness with which they are offered. But when a man has been at some pains in making suitable returns to an enemy, and has the instruments of revenge in his hands, to let drop his wrath, and stifle his resentments, seems to have something in it great and heroical. There is a particular merit in such a way of forgiving an enemy; and the more violent and unprovoked the offence has been, the greater still is the merit of him who thus forgives it.

·

The famous Monsieur Balzac, in a letter to the chancellor of France, who had prevented the publication of a book against him, has the following words, which are a lively picture of the greatness of mind so visible in the works of that author: If it was a new thing, it may be I should not be displeased with the suppression of the first libel that should abuse me; but since there are enough of them to make a small library, I am secretly pleased to see the number increased, and take delight in raising a heap of stones that envy has cast at me without doing me any harm.'

The author here alludes to those monuments of the eastern nations which were mountains of stones raised upon the dead bodies by travellers, that used to cast every one his stone upon it as they passed by. It is certain that no monument is so glorious as one which is thus raised by the hands of envy. For my part, I admire an author for such a temper of mind as enables him to bear an undeserved reproach without resentment, more than for all the wit of any the finest satirical reply.

Thus far I thought necessary to explain myself in relation to those who have animadverted on this paper, and to show the reasons why I have not thought fit to return them any formal answer. I must further

I never met with a consideration that is more finely spun, and what has better pleased me, than one in Epictetus, which places an enemy in a new light, and gives us a view of him altogether different from that in which we are used to regard him. The sense of it is as follows: Does a man reproach thee for being proud or ill-natured, envious or conceited, ignorant or detracting? Consider with thyself whether his reproaches are true. If they are not, consider that thou art not the person whom he re-add, that the work would have been of very proaches, but that he reviles an imaginary being, and perhaps loves what thou really art, though he hates what thou appearest to be. If his reproaches are true, if thou art the envious, ill-natured man he takes thee for, give thyself another turn, become mild, affable, and obliging, and his reproaches of thee naturally cease. His reproaches may indeed continue, but thou art no longer the person whom he reproaches.'*

little use to the public, had it been filled with personal reflections and debates; for which reason I have never once turned out of my way to observe those little cavils which have been made against it by envy or ignorance. The common fry of scribblers, who have no other way of being taken notice of but by attacking what has gained some reputation in the world, would have furnished me with business enough had they found me disposed to enter the lists with them.

I often apply this rule to myself; and when I hear of a satirical speech or writing I shall conclude with the fable of Boccathat is aimed at me, I examine my own lini's traveller, who was so pestered with heart, whether I deserve it or not. If I the noise of grasshoppers in his ears that bring in a verdict against myself, I endea- he alighted from his horse in great wrath vour to rectify my conduct for the future in to kill them all. This,' says the author, those particulars which have drawn the 'was troubling himself to no manner of purcensure upon me; but if the whole invec- pose. Had he pursued his journey without tive be grounded upon a falsehood, I trou-taking notice of them, the troublesome ble myself no further about it, and look upon my name at the head of it to signify

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insects would have died of themselves in a very few weeks, and he would have suffered nothing from them.'

L.

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Dryden.

for a heap of fleeting past pleasures, which are at present aching sorrows!

How pleasing is the contemplation of the lowly steps our Almighty Leader took in conducting us to his heavenly mansions! In plain and apt parable, similitude and allegory, our great Master enforced the doctrine of our salvation, but they of his

they could not oppose, were offended at the presumption of being wiser than they. They could not raise their little ideas above the consideration of him, in those circumstances familiar to them, or conceive that he, who appeared not more terrible or pompous, should have any thing more exalted than themselves; he in that place therefore would no longer ineffectually exert a power which was incapable of conquering the prepossession of their narrow and mean conceptions.

It is owing to pride, and a secret affecta-acquaintance, instead of receiving what tion of a certain self-existence, that the noblest motive for action that ever was proposed to man is not acknowledged the glory and happiness of their being. The heart is treacherous to itself, and we do not let our reflections go deep enough to receive religion as the most honourable incentive to good and worthy actions. It is our natural weakness to flatter ourselves into a belief, that if we search into our inmost thoughts, we find ourselves wholly disinterested, and divested of any views arising from self-love and vain-glory. But however spirits of superficial greatness may disdain at first sight to do any thing, but from a noble impulse in themselves, without any future regards in this, or any other being; upon stricter inquiry they will find, to act worthily, and expect to be rewarded only in another world, is as heroic a pitch of virtue as human nature can arrive at. If the tenor of our actions have any other motive than the desire to be pleasing in the eye of the Deity, it will necessarily follow that we must be more than men, if we are not too much exalted in prosperity and depressed in adversity. But the Christian world has a Leader, the contemplation of whose life and sufferings, must administer comfort in affliction, while the sense of his power and omnipotence must give them humiliation in prosperity.

Multitudes followed him, and brought him the dumb, the blind, the sick, and maimed; whom when their Creator had touched, with a second life they saw, spoke, leaped, and ran. In affection to him, and admiration of his actions, the crowd could not leave him, but waited near him till they were almost as faint and helpless as others they brought for succour. He had compassion on them, and by a miracle supplied their necessities. Oh, the ecstatic entertainment, when they could behold their food immediately increase to the distributor's hand, and see their God in person feeding and refreshing his creatures? Oh envied happiness! But why do I say envied? as if our God did not still preside over our temperate meals, cheerful hours, and innocent conversations.

But though the sacred story is every It is owing to the forbidding and unlovely where full of miracles, not inferior to this, constraint with which men of low concep- and though in the midst of those acts of tions act when they think they conform divinity he never gave the least hint of a themselves to religion, as well as to the design to become a secular prince, yet had more odious conduct of hypocrites, that the not hitherto the apostles themselves any word Christian does not carry with it, at other than hopes of worldly power, preferfirst view, all that is great, worthy, friend- ment, riches, and pomp; for Peter, upon ly, generous, and heroic. The man who an accident of ambition among the apostles, suspends his hopes of the reward of worthy hearing his Master explain that his kingactions till after death, who can bestow un-dom was not of this world, was so scandaseen, who can overlook hatred, do good to his slanderer, who can never be angry at his friend, never revengeful to his enemy, is certainly formed for the benefit of society. Yet these are so far from heroic virtues, that they are but the ordinary duties of a Christian.

When a man with a steady faith looks back on the great catastrophe of this day,* with what bleeding emotions of heart must he contemplate the life and sufferings of his deliverer! When his agonies occur to him, how will he weep to reflect that he has often forgot them for the glance of a wanton, for the applause of a vain world,

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lized that he whom he had so long followed should suffer the ignominy, shame, and death, which he foretold, that he took him aside and said, 'Be it far from thee, Lord, this shall not be unto thee:' for which he suffered a severe reprehension from his Master, as having in his view the glory of man rather than that of God.

The great change of things began to draw near, when the Lord of nature thought fit, as a saviour and deliverer, to make his public entry into Jerusalem with more than the power and joy, but none of the ostentation and pomp of a triumph; he came humble, meek, and lowly; with an unfelt new ecstasy, multitudes strewed his way with garments and olive-branches, crying, with loud gladness and acclama

tion, Hosannah to the Son of David! | other in the whole poem. The author, Blessed is he that cometh in the name of upon the winding up of his action, introthe Lord!' At this great King's accession to his throne, men were not ennobled, but saved; crimes were not remitted, but sins forgiven. He did not bestow medals, honours, favours; but health, joy, sight, speech. The first object the blind ever saw was the Author of sight; while the lame ran before, and the dumb repeated the hosannah. Thus attended, he entered into his own house, the sacred temple, and by his divine authority expelled traders and worldlings that profaned it; and thus did he for a time use a great and despotic power, to let unbelievers understand that it was not want of, but superiority to, all worldly dominion, that made him not exert it. But is this then the Saviour? Is this the Deliverer? Shall this obscure Nazarene command Israel, and sit on the throne of David? Their proud and disdainful hearts, which were petrified with the love and pride of this world, were impregnable to the reception of so mean a benefactor; and were now enough exasperated with benefits to conspire his death. Our Lord was sensible of their design, and prepared his disciples for it, by recounting to them now more distinctly what should befal him; but Peter, with an ungrounded resolution, and in a flush of temper, made a sanguine protestation, that though all men were offended in him, yet would not he be offended. It was a great article of our Saviour's business in the world to bring us to a sense of our inability, without God's assistance, to do any thing great or good; he therefore told Peter, who thought so well of his courage and fidelity, that they would both fail him, and even he should deny him thrice that very night.

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Virg. n. ii. 6. Who can relate such woes without a tear?

THE tenth book of Paradise Lost has a greater variety of persons in it than any

He ended, and the heav'nly andience loud
Sung hallelujah, as the sound of seas,
Through multitude that sung: Just are thy ways,
Righteous are thy decrees in all thy works,
Who can extenuate thee?'-

Though the author, in the whole course of his poem, and particularly in the book we are now examining, has infinite allusions to places of Scripture, I have only taken notice in my remarks of such as are of a poetical nature, and which are woven with great beauty into the body of his fable. Of this kind is that passage in the present book, where, describing Sin as marching through the works of nature, he adds,

-Behind her Death

Close following pace for pace, not mounted yet On his pale horse

·

Which alludes to that passage in Scripture so wonderfully poetical, and terrifying to the imagination: And I looked, and behold, a pale horse, and his name that sat on him was Death, and Hell followed with him: and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with sickness, and with the beasts of the earth.' Under this first head of celestial persons we must likewise take notice of the command which the angels received, to produce the several changes in nature, and sully the beauty of creation. Accordingly they are represented as infecting the stars and planets with malignant influences, weakening the light of the sun, bringing down the winter into the milder regions of nature, planting winds and storms in several quarters of the sky, storing the clouds with thunder, and, in short, perverting the whole frame of the universe to the condition of its criminal inhabitants. As this is a noble incident in the poem, the following lines, in which we see the angels heaving up the earth, and placing it in a different posture to the sun from what it had before the fall of man, is conceived with that sublime imagination which was so peculiar to this great author:

Some say he bid his angels turn askance
The poles of earth twice ten degrees and more
From the sun's axle; they with labour push'd
Oblique the centric globe,-

We are in the second place to consider the infernal agents under the view which Milton has given us of them in this book. It is observed, by those who would set forth the greatness of Virgil's plan, that he conducts his reader through all the parts of the earth which were discovered in his time. Asia, Africa, and Europe, are the several scenes of his fable. The plan of Milton's poem is of an infinitely greater extent, and fills the mind with many more astonishing circumstances. Satan, having surrounded the earth seven times, departs at length from Paradise. We then see him steering his course among the constellations; and, after having traversed the whole creation, pursuing his voyage through the chaos, and entering into his own infernal dominions.

His first appearance in the assembly of fallen angels is worked up with circumstances which give a delightful surprise to the reader: but there is no incident in the whole poem which does this more than the transformation of the whole audience, that follows the account their leader gives them of his expedition. The gradual change of Satan himself is described after Ovid's manner, and may vie with any of those celebrated transformations which are looked upon as the most beautiful parts in that Poet's works. Milton never fails of improving his own hints, and bestowing the last finishing touches in every incident which is admitted into his poem. The unexpected hiss which arises in this episode, the dimensions and bulk of Satan so much superior to those of the infernal spirits who lay under the same transformation, with the annual change which they are supposed to suffer, are instances of this kind. The beauty of the diction is very remarkable in this whole episode, as I have observed in the sixth paper of these remarks the great judgment with which it was contrived.

The parts of Adam and Eve, or the human persons, come next under our consideration. Milton's art is no where more shown, than in his conducting the parts of these our first parents. The representation he gives of them, without falsifying the story, is wonderfully contrived to influence the reader with pity and compassion towards them. Though Adam involves the whole species in misery, his crime proceeds from a weakness which every man is inclined to pardon and commiserate, as it seems rather the frailty of human nature, than of the person who offended. Every one is apt to excuse a fault which he himself might have fallen into. It was the excess of love for Eve that ruined Adam and his posterity. I need not add, that the author is justified in this particular by many of the fathers, and the most orthodox writers. Milton has by this means filled a great part of his poem with that kind of writing which the French critics call the tendre, and which is in a particular manner engaging to all sorts of readers.

Adam and Eve, in the book we are now considering, are likewise drawn with such sentiments as do not only interest the reader in their afflictions, but raise in him the most melting passions of humanity and commiseration. When Adam sees the several changes of nature produced about him, he appears in a disorder of mind suitable to one who had forfeited both his innocence and his happiness: he is filled with horror, remorse, despair; in the anguish of his heart he expostulates with his Creator for having given him an unasked existence:

'Did I request thee, Maker, from my clay
To mould me man? Did I solicit thee
From darkness to promote me? or here place
In this delicious garden? As my will
Concurr'd not to my being, 'twere but right

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