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No. DXXX. FRIDAY, NOVEMBER 7.

Sic visum Veneri; cui placet impares
Formas atque animos sub juga ahenea

Sævo mittere cum joco.

HOR

Thus Venus sports: the rich, the base,
Unlike in fortune, and in face,
To disagreeing love provokes;

When cruelly jocose,

She ties the fatal noose,
And binds unequals to the brazen yokes.

CREECH.

IT is very usual for those who have been severe ‘upon marriage, in some part or other of their lives, to enter into the fraternity which they have ridiculed, and to see their raillery return upon their own heads. I scarce ever knew a woman-hater that did not, sooner or later, pay for it. Marriage, which is a blessing to another man, falls upon such an one as a judgment. Mr. Congreve's Old Bachelor is set forth to us with much wit and humour, as an example of this kind. In short, those who have most distinguished themselves by railing at the sex in general, very often make an honourable amends, by choosing one of the most worthless persons of it, for a companion and yoke-fellow. Hymen takes his revenge in kind, on those who turn his mysteries into ridicule. .

My friend Will Honeycomb, who was so unmercifully witty upon the women, in a couple of letters, which I lately communicated to the public, has given the ladies ample satisfaction by marrying a farmer's daughter; a piece of news which came to our club by the last post. The Templar is very positive that he has married a dairy-maid: but Will, in his letter to me on this occasion, sets the best face upon the matter that he can, and gives a more tolerable account of his spouse. I must confess I suspected some

thing more than ordinary, when upon opening the letter I found that Will was fallen off from his former gaiety, having changed Dear Spec, which was his usual salute at the beginning of the letter, into My worthy Friend, and subscribed himself in the latter end of it at full length William Honeycomb. In short, the gay, the loud, the vain Will. Honeycomb, who had made love to every great fortune that has appeared in town for above thirty years together, and boasted of favours from ladies whom he had never seen, is at length wedded to a plain country girl. · His letter gives us the picture of a converted rake. The sober character of the husband is dashed with the man of the town, and enlivened with those little cant-phrases which have made my friend Will often thought a very pretty company. But let us hear what he says for himself.

(XY WORTHY FRIEND,

I QUESTION not but you and the rest of my acquaintance, wonder that I, who have lived in the smoke and gallantries of the town for thirty years together, should all on a sudden grow fond of a country life. Had not my dog of a steward run away a3 he did, without making up his accounts, I had still been immersed in sin and sea-coal. But since my late forced visit to my estate, I am so pleased with it, that I am resolved to live and die upon it. I am every day abroad among my acres, and can scarce forbear filling my letter with breezes, shades, flowers, meadows, and purling streams. The simplicity of manners, which I have heard you so often speak of, and which appears here in perfection, charms me wonderfully. As an instance of it, I must acquaint you, and by your means, the whole club, that I have lately married one of my tenant's daughters. She is born of honest parents, and though she has no portion, she has a great deal of virtue. The natural sweetness and innocence of her behaviour, the freshness of her complexion, the unaffected turn of her shape and person, shot me through and through every time I saw her, and did more execution upon me in grogram, than the greatest beauty in town or court had ever done in brocade. In short, she is such an one as promises me a good heir to my estate ; and if by her means I cannot leave to my children what are falsely called the gifts of birth, high titles, and alliances, I hope to convey to them the more real and valu. able gifts of birth, strong bodies and healthy constitute tions. As for your fine women, I need not tell thee that I know them. I have had my share in their graces, but no more of that. It shall be my business hereafter to live the life of an honest man, and to act as becomes the master of a family. I question not but I shall draw upon me the raillery of the town, and be treated to the tune of the marriage hater matched ;" but I am prepared for it. I have been as witty upon others in my time. To tell thee truly, I saw such a tribe of fashionable young fluttering coxcombs shot up, that I did not think my post of an homme de ruelle any longer tenable. I felt a certain stiffness in my limbs, which intirely destroyed that jantiness of air I was once master of. Besides, for I may now confess my age to thee, I have been eight and forty above these twelve years. Since my retirement into the country will make a vacancy in the club, I could wish you would fill up my place with my friend Tom Dapperwit. He has an infinite deal of fire, and knows the town. For my own part, as I said before, I shall endeavour to live hereafter suit. able to a man in my station, as a prudent head of a family, a good husband, a careful father, (when it shall so happen,) and, as

Your most sincere friend,
«and humble servant,

"VILLIAM NQNE YGOMB." !

No. DXXXI. SATURDAY, NOVEMBER 8.

Qui mare & terras variisque mundum

Temperat horis;
Vode nil majus generatur ipso,
Nec viget quicquam simile aut secunduma

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Who guides beluw, and rules above,
The great disposer, and the mighty king :
Than he none greater, next him none,

That can be, is, or was;
Supreme he singly fills the throne. .

CREECH.

SIMONIDES being asked by Dionysius the tyrant, what God was, desired a day's time to consider it before he made his reply. When the day was expired, he desired two days; and afterwards, instead of returning his answer, demanded still double the time to consider of it. This great poet and phi, losopher, the more he contemplated the nature of the deity, found that he waded but the more out of his depth; and that he lost himself in the thought, instead of finding an end of it. . If we consider the idea which wise men, by the light of reason, have framed of the Divine Being, it amounts to this, that he has in him all the perfection of a spiritual nature ; and since we have no notion of any kind of spiritual perfection but what. we discover in our own souls, we join infinitude to each kind of these perfections, and what is a faculty in a human soul, becomes an attribute in God. We exist in place and time, the Divine Being fills the immensity of space with his presence, and inhabits. eternity. We are possessed of a little power and a little knowledge, the Divine Being is almighty and omniscient. In short, by adding infinity to any kind of perfection we enjoy, and by joining all these dif

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ferent kinds of perfections in one being, we form our idea of the Great Sovereign of Nature.

Though every one who thinks must have made this observation, I shall produce Mr. Locke's authority to the same purpose, out of his Essay on Human Understanding. “If we examine the idea we have of the incomprehensible Supreme Being, we shall find, that we come by it the same way ; and that the complex ideas we have both of God and separate spirits, are made up of the simple ideas we receive of reflection : v. g. having, from what we experiment in ourselves, got the ideas of existence and duration, of knowledge and power, of pleasure and happiness, and of several other qualities and powers, which it is better to have than to be without; when we would frame an idea the most suitable we can to the Supreme Being, we enlarge every one of these with our idea of infinity ; and so putting them together, make our complex idea of God.'

· It is not impossible that there may be many kinds of spiritual perfection, besides those which are lodged in a human soul; but it is impossible that

we should have the ideas of any kinds of perfection, · except those of which we have some small rays and

short imperfect strokes in ourselves. It would be therefore a very high presumption to determine whether the Supreme Being has not many more attributes than those which enter into our conceptions of him. This is certain, that if there be any kind of spiritual perfection which is not marked out in a human soul, it belongs in its -fulness to the divine nature,

Several eminent philosophers have imagined that the soul, in her separate state, may have new faculties springing up in her, which she is not capable of exerting during her present union with the body; and whether these faculties may not correspond with other attributes in the divine nature, and open

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