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on me.

In the same manner, though we are often sure that the censures which are passed upon us, are uttered by those who know nothing of us, and have neither means nor abilities to form a right judgment of us, we cannot forbear being grieved at what they say.

In order to heal this infirmity, which is so natural to the best and wisest of men, I have taken a particular pleasure in observing the conduct of the old philosophers, how they bore themselves up against the malice and detraction of their enemies.

"The way to silence calumny," says Bias, "is to be always exercised in such things as are praiseworthy." Socrates, after having received sentence, told his friends that he had always accustomed himself to regard truth and not censure, and he was not troubled at his condemnation, because he knew himself free from guilt. It was in the same spirit that he heard the accusations of his two great adversaries, who had uttered against him the most virulent reproaches. "Anytus and Melitus," says he, "may procure sentence against me, but they cannot hurt me." This divine philosopher was so well fortified in his own innocence, that he neglected all impotence of evil tongues which were engaged in his destruction. This was properly the support of a good conscience, that contradicted the reports which had been raised against him, and cleared him to himself.

Others of the philosophers rather chose to retort the injury by a smart reply, than thus to disarm it with respect to themselves. They show that it stung them, though, at the same time, they had the address to make their aggressors suffer with them. Of this kind was Aristotle's reply to one who pursued him with long and bitter invectives." You," says he, "who are used to suffer reproaches, utter them with delight; I, who have not been used to utter them, take no pleasure in hearing them." Diogenes was still more severe on one who spoke ill of him: “ Nobody will believe you when you speak ill of me, any more than they would believe me should I speak well of you."

In these, and many other instances I could produce, the bitterness of the answer sufficiently testifies the uneasiness of the mind the person was under who made it. I would rather advise my reader, if he has not, in this case, the secret consolation that he deserves no such reproaches as are cast

upon him, to follow the advice of Epictetus. "If any one speaks ill of thee, consider whether he has truth on his side; and if so, reform thyself, that his censures may not affect thee." When Anaximander was told that the very boys laughed at his singing: "Ay," says he, "then I must learn to sing better.” But of all the sayings of philosophers which I have gathered together for my own use on this occasion, there are none which carry in them more candour and good sense than the two following ones of Plato. Being told that he had many enemies who spoke ill of him, "It is no matter," said he, "I will live so that none shall believe them." Hearing at another time, that an intimate friend of his had spoken detractingly of him; "I am sure he would not do it," says he, "if he had not some reason for it." This is the surest, as well as the noblest way, of drawing the sting out of a reproach, and the true method of preparing a man for that great and only relief against the pains of calumny, "a good conscience."

I designed, in this essay, to show that there is no happiness wanting to him who is possessed of this excellent frame of mind, and that no person can be miserable who is in the enjoyment of it; but I find this subject so well treated in one of Dr. South's sermons, that I shall fill this Saturday's paper with a passage of it, which cannot but make the man's heart burn within him, who reads it with due attention.

That admirable author, having shown the virtue of a good conscience in supporting a man under the greatest trials and difficulties of life, concludes with representing its force and efficacy in the hour of death.

"The third and last instance, in which, above all others, this confidence towards God does most eminently show and exert itself, is at the time of death. Which surely gives the grand opportunity of trying both the strength and worth of

Dr. South was a divine of great eminence in the last age. With sense and learning, he had the common infirmity of ingenious men, to value his wit above either. The affectation of saying lively things, and the too natural occasion, which the times threw in his way, of saying many severe ones, have so clouded his reputation, that most men now see him only in the light of a petulant, indiscreet writer, who reasoned from prejudice, and railed out of vanity or ill nature. The truth, however, seems to be, that he was a generous man, as well as fine genius, and that his faults, both as a man and a writer, (which, indeed, are glaring enough,) sprung out of these characters ill directed and uncontrolled.

every principle. When a man shall be just about to quit the stage of this world, to put off his mortality, and to deliver up his last accounts to God; at which sad time his memory shall serve him for little else but to terrify him with a frightful review of his past life and his former extravagancies, stripped of all their pleasure, but retaining their guilt. What is it then that can promise him a fair passage into the other world, or a comfortable appearance before his dreadful Judge when he is there? not all the friends and interests, all the riches and honours, under heaven, can speak so much as a word for him, or one word of comfort to him in that condition; they may possibly reproach, but they cannot relieve him.

"No; at this disconsolate time, when the busy tempter shall be more than usually apt to vex and trouble him, and the pains of a dying body to hinder and discompose him, and the settlement of worldly affairs to disturb and confound him; and in a word, all things conspire to make his sick bed grievous and uneasy; nothing can then stand up against all these ruins, and speak life in the midst of death, but a clear conscience.

"And the testimony of that shall make the comforts of heaven descend upon his weary head, like a refreshing dew, or a shower upon a parched ground. It shall give him some lively earnests and secret anticipations of his approaching joy. It shall bid his soul go out of the body undauntedly, and lift up its head with confidence before saints and angels. Surely the comfort which it conveys at this season, is something bigger than the capacities of mortality, mighty and unspeakable, and not to be understood till it comes to be felt.

"And now, who would not quit all the pleasures, and trash, and trifles, which are apt to captivate the heart of man, and pursue the greatest rigours of piety, and austerities of a good life, to purchase to himself such a conscience, as at the hour of death, when all the friendship in the world shall bid him adieu, and the whole creation turn its back upon him, shall dismiss the soul, and close his eyes with that blessed sentence, 'Well done, thou good and faithful servant, enter thou into the joy of thy Lord!''

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No. 136. MONDAY, AUGUST 17.

Noctes atque dies patet atri janua ditis. VIRG.

SOME of our quaint moralists have pleased themselves with an observation, that there is but one way of coming into the world, but a thousand to go out of it. I have seen a fanciful dream written by a Spaniard, in which he introduces the person of death metamorphosing himself, like another Proteus, into innumerable shapes and figures. To represent the fatality of fevers and agues, with many other distempers and accidents that destroy the life of man; death enters first of all in a body of fire, a little after he appears like a man of snow, then rolls about the room like a cannon ball, then lies on the table like a gilded pill: after this, he transforms himself, of a sudden, into a sword, then dwindles successively to a dagger, to a bodkin, to a crooked pin, to a needle, to a hair. The Spaniard's design, by this allegory, was to show the many assaults to which the life of man is exposed, and to let his reader see, that there was scarce anything in nature so very mean and inconsiderable, but that it was able to1 overcome him, and lay his head in the dust. I remember Monsieur Paschal, in his reflections on Providence, has this observation upon Cromwell's death. That usurper, says he, "who had destroyed the royal family in his own nation, who had made all the princes of Europe tremble, and struck a terror into Rome itself, was at last taken out of the world by a fit of the gravel. An atom, a grain of sand," says he, "that would have been of no significancy in any other part of the universe, being lodged in such a particular place, was an instrument of Providence to bring about the most happy revolution, and to remove from the face of the earth this troubler of mankind." In short, swarms of distempers are everywhere hovering over us; casualties, whether at home or abroad, whether we wake or sleep, sit or walk, are planted about us in ambuscade; every element, every climate, every season, all nature is full of death.


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There are more casualties incident to men than women, as

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1 The construction had been easier and more exact, if the author had said—there was scarce anything in nature, however mean and inconsiderable, which was not able to, &c.

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battles,1 sea-voyages, with several dangerous trades and professions, that often prove fatal to the practitioners. I have seen a treatise written by a learned physician on the distempers peculiar to those who work in stone or marble. It has been, therefore, observed by curious men, that, upon a strict examination, there are more males brought into the world than females. Providence, to supply this waste in the species, has made allowances for it, by a suitable redundancy in the male sex. Those who have made the nicest calculations have found, I think, that taking one year with another, there are about twenty boys produced to nineteen girls. This observation is so well grounded, that I will at any time lay five to four, that there appear more male than female infants in every weekly bill of mortality. And what can be a more demonstrative argument for the superintendency of Providence?

There are casualties incident to every particular station and way of life. A friend of mine was once saying, that he fancied there would be something new and diverting in a country bill of mortality. Upon communicating this hint to a gentleman who was then going down to his seat, which lies at a considerable distance from London, he told me he would make a collection, as well as he could, of the several deaths that had happened in his country for the space of a whole year, and send them up to me in the form of such a bill as I mentioned. The reader will here see that he has been as good as his promise. To make it the more entertaining, he has set down, among the real distempers, some imaginary ones, to which the country people ascribed the deaths of some of their neighbours. I shall extract out of them such only as seem almost peculiar to the country, laying aside fevers, apoplexies, small-pox, and the like, which they have in common with towns and cities.

Of a six-bar gate, fox-hunters
Of a quickset hedge

Two duels, viz.

First, between a frying-pan and a pitchfork




1 As battles, &c.] Battles, sea-voyages, trades, and professions, are not themselves casualties, but situations of life, from which they arise. The author should have said—such, for instance, as befall them in battles, seavoyages, or in several dangerous trades, &c. Or it might be sufficient to change as to from.

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