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tract, has no hopes of liberty, but from the expiration of time: Such is the condition of a young woman, who, flattered with the belief of fond doating dalliance, and plenty, is betrayed into the slavery of marriage, with an old fellow, she has no hopes of deliverance from, but by the expiration of her disagreeable husband's life; her youthful heat, meeting with the icy coldness of his age, causes thunder in the house: Continual jars forbid all hopes of peace.

When waves swoln high by force of mighty wind,
They fiercely meet, and are in battle join'd;
The frothy salt, with motion, 's set on fire;
But, wash'd with native water, soon expire:
So toss'd by billows of remaining lust,
Which shuffles up and down the aged dust,
Salt sparks are blown into a sudden flame,
But age's moisture soon does quench the same.
The old man's boasting promises, in love,
Do little signify, as women prove;
'Tis vapour all, and limber as my glove.
In vain the aged man hopes to receive
Blessings, which only sprightly youth can give;
In vain a woman does expect a trade,
From one whom stingy age has bankrupt made;
Such disappointments happen to them both,
Which makes the marriage prove of little worth.

The reverse of this story, which is an old woman's marrying to a young fellow, is to the full as ridiculous, and signifies as little to a mutual content.

Endeavours to regulate Men's Manners by Preaching or Writing.

THE present age is not so very virtuous, but that we may meet with examples in almost every company and conversation, that de. monstrates the little efficacy the well designed writings and publick teaching of good men have had, towards reformation of manners, and the practice of virtue. But not being willing to expose particularly the insensibility that appears either in my own life, by not amending, and correcting my reproved actions, or in the general practice of my fellow countrymen; I have pitched upon the history of Socrates, so far as it agrees with my design; that is, to shew how little the good documents he taught signified to the reform or benefit of the Athenians, and the odium they caused from those he endeavoured to amend.

Socrates, who was born in a small village called Halopex, under the Athenian jnrisdiction, is commonly called the Athenian, to distinguish him from several others, of that name, one of which wrote the history of Argos; another was a Bithynian, &c. This Socrates, the Athenian, was taught philosophy under Anaxagoras ;

he was a man of great temperance, of a strong constitution, one who inquired into the nature of sublime things, studied humanity, practised and publickly preached, to poor and rich, virtue and good manners; to be silent, and not reprove wicked men, he counted a crime against the gods; to discourse of virtue, he esteemed as a great happiness; and, employing himself almost constantly in instructing of the citizens, he neglected mightily his private affairs, so that he was poor, and told the Athenians, that he ought to be maintained out of the Prytaneum, or publick storehouse; that he ought to be rewarded more than a victor, for the conqueror could but make them appear to be happy, when, by his instructions in virtue, if practised, they would really be so, not only from present serenity of mind, but in futuro; for he believed an immortality of the soul, and, the very day he died, he employed in discoursing of, and, by convincive arguments to his friends, proved the soul's indivisibility, and, consequently, immortality. He taught, as he believed, that nothing of evil could happen to a good man, his concerns being taken care of by the gods; but, notwithstanding his eloquent persuasive speeches upon so noble a subject, as virtue, which, for its own sake, ought to attract men's inclinations and affections, the Athenians were so far from reforming from their accustomed immoralities, that Miletus, Anytus, and others, accused him, as guilty of a capital crime, for instructing the people in the ways of virtue, and for reproving them, when they acted contrary to morality and good manners. They were so exasperated against him for his good endeavours to introduce honesty and piety, inconsistent with their practice, that, without a confronting witness, they condemned him to death; which sentence was put in execution by a draught of poison. By which barbarous usage, it is apparent, that all his teaching signified little towards the reformation of the lives of his fellow citizens.

Observation.

Though licentiousness is more agreeable and facile to the depraved nature of mankind, yet almost every age hath produced a preaching experienced Solomon, a Socrates, a Plato, or some such good men, who have endeavoured, by writing and teaching, backed with the inducing reasons of a present serenity of mind, that must, upon necessity, accompany virtuous actions, or the glorious prospect of an unconceivable reward hereafter; to persuade men by arguments, conducing to self-interest (which, in all other cases, is prevalent) to practise piety, honesty, and civility. Yet, what poor crops have the stony soil produced, every age, against itself, is witness. The libertinism of an heathen I do not so much wonder at, because he has no thoughts of futurity to check his mad career; but that men who are daily taught, and instructed in piety and morality, and who, upon a self query, will own that they really believe to do good is for their advantage, should act directly contrary to their belief, is an extravagant madness not to be paralleled. Is there no remedy for so great and contagious an evil to be found?

VOL. X.

H h

Yes, an Heathen teaches me one, Trahimur exemplis plus quam præceptis; for, if those in power and greatness practised virtue, the underlings would imitate; if it was customary, every one would be in the fashion. But, whilst vice and immorality are countenanced by the great, orders for keeping the sabbath, and against profaneness, are of little efficacy; for, when the great fish break the net, the little ones will go out at the rent. Though arguing for virtue, and good manners, is highly to be commended, yet the little reformation we find shews, that hitherto it has signified little or nothing.

He that would bar me of a coming joy,
And by strict rules my liberty destroy,
In trammels makes me pace away my life,
"Twixt nature and his rules is constant strife;
So irksome and uneasy I must be,

By reason of their great antipathy;
This is the language of th' unthinking man,
Who, led by custom, loves to be profane;
And will not change his road, whate'er you teach,
Scarce, tho' a Jonah once again should preach :
But still that monkey, man, would imitate,
And virtue practise, copy'd from the great.
Examples, wanting precepts, are but vain;
And moving arguments, in florid strain,
Won't make the blockish croud from ill refrain.

Being a Jacobite.

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ONE, whom, out of good manners, I must stile a gentleman, because he justly claims that title from his ancestors; and it must be allowed him now, even in his adversity, since his accounted crimes of omission, in not actually complying to the laws in force, proceed from the dictates of his conscience, and not from an obstinate spirit of contradiction; for, though this gentleman's opinion will not permit him to comply in the active part, yet, out of submission to the laws of his country, without refractoriness, he is obedient in the passive. This gentleman, as many others, is at this time termed a Jacobite, as being the title customarily used, in opposition to Williamite; concluding, that he, that is not for me, is against me.'

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Upon the revolution, in the year 1688 (which, by unfathomed Providence was brought about, so contrary to rational appearance, that after ages will hesitate at the belief of the heroick attempts of the present king, and the unaccountable manage of the last) this man was turned out of several considerable employs; or, rather, he turned himself out, for it cannot be expected, that any will be master, unless by power, to those that will not serve them. Stripped of his incomes, he, for a while, handsomely subsisted. But, feeding constantly upon last year's crops, without sowing for another

harvest, his granary was emptied without hopes of replenishing, without a miracle. Reduced, he herded with those of his own opinion, that, by the benevolence of fortune, were able to relieve him, and did, generously, for a time; but, continual dependence made him sensible of the bitterness of the curse. The undervaluing slights, the tiring attendance, often refusals, beggarly loans, reprimands, advice too late given, all which, with appearing patience, by force he was obliged, if he would eat, to undergo, made him almost distracted in his thoughts. The impending misery of want, by its near approach, appearing dreadful and affrighting, put him upon the studious thoughts, how to subsist for the future. He considered the many reasons drawn from self-interest, and other powerful motives, for conforming to the present government; the general consent, and practice of many, whose learning and integrity he could not call in question, unless he should contradict his own experience, made him bring his manage into examination, and his rational arguments made him often waver, and query the prudence of his opinion; so far, that he had some thoughts of conforming to what the representatives of the nation had agreed; but, having so long stood out, he could have no hopes of being received with that favour, so as to be trusted in any considerable employ, either civil, military, or ecclesiastical. He was too poor, and of too little interest, to expect an honourable title; too illiterate to be made a dean; too well known to be trusted with the managing of a secret in national affairs; so he stuck to his old principles, though he reaped no advantage by them, for poverty, like ivy, twines to the Jacobite, and spoils his growth. His opinion contradicting, in general, the sentiments of the greatest part of the nation, was so far from being any ways advantageous to him, that it exposed him to want, and debarred him from the hopes of repairing his ruined fortunes.

Observation.

This story is equally applicable to Jacobite, Williamite, Whig, Tory, or what other name of distinction is given to any man, who rows not with the common stream that the river of his country runs; he tugs against the tide, and makes very little progress. To oppose the general sentiments of a country, is drawing up hill by choice, and gives just cause for people to call a man's judgment in question, since there is a nearer and down-hill beaten path at hand. It is something like going in the Strand, towards the Horse-guard, on a Sunday in the evening, when one has the trouble of meeting the current of the city-gentry going from the Park. He that complies not to the practice of a nation, appears like one in a sadcoloured coat bearing arms amongst the guard at Whitehall, he is stared at; and, if observed by a superior, will be punished.

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Relating to a man's compliance, or non-compliance, it ought to be considered, Whether what is required be consonant to justice and self-preservation, argued pro and con in reference to spiritual and temporal affairs, the last not contradicting the former's positive

commands. And sure I am, or must appear to be, to rational men, much wiser, or more blockish than the rest of the nation, in a general council consenting, if I oppose, or refuse conformity to its agreement. Parallel examples ought to be searched for, and the method of proceedings that have been commonly taken by others, approved of by future allowance to have been just, and fitting to be done, ought to guide, and mightily sway me to concord to such approved precedents; for, if a man disagrees out of a particular opinion, or interest, he, as far as in him lies, calls the discretion of a great many in question, and battles a number with his opiniated reason. From such proceeding, one can expect no benefit or reputation. No advantage, because none will trust another (in any thing of weight) that is of a contrary persuasion; because it is reasonable to believe, that every man is inclinable to act what suits best to his fancy, and most conduces to bring to effect his desired aim: So, instead of serving that interest by which intrusted, to gratify his real sentiments, he will betray the secrets to him committed.

What is in vogue carries a present reputation; then being a Jacobite, must consequently cause an undervaluing, and so signify little or nothing.

Allow sentiments offer'd, right or wrong,
If judge and jury too join with the throng;
In contradiction to the present thought,
My sole opinion signifieth nought.
'Tis over-rul'd, and I am surely cast,
Which proves the fate of separists at last;
For to oppose the torrent of a stream,
Resist a greater power, is like my dream,
Which fancies mighty riches, mighty power,

But, poor and weak, I meet the waking hour;
With a probatum est some sadly tell,

What once they were, to what they now are fell.

Confining an Insolvent Debtor.

A GRAVE citizen, an alderman's fellow, by losses and crosses, and God knows what, was reduced to the necessity of leaving his house, and moving himself and effects into the sanctuary for bankrupts, White-friars; where for a while he confined himself to his chamber, and, when he went out, the company seasoned to the place, who were no proud men, but would quickly be acquainted without ceremony, made him ashamed, and blush like a young sinner, the curtains undrawn. With care he soon cast up his books, and, subtracting his debtors from his creditors, he found a greater balance due, than he was able to pay; but, willing (as it is natural for all creatures) to be at liberty, he summoned his creditors, and offered them ten shillings for every pound, reserving for himself but a small pittance to subsist on, or lay a new foundation for fresh credit, But some (Jews in practice) refused a compliance to any

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