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always triumph over pride and folly. Justice, by means of mildness and humility; inflicts on the head of the guilty the punishment which was intended for the injured party, as Haman was hanged on the very gibbet he had provided for the destruction of Mordecai. To shun provocation, let it be remembered, that the littlest Aly has a spleen, and the smallest bee a sting; and therefore to live quietly ourselves, we must do no wrong to others.

It is as much the nature of a wicked man to do an injury, as it is the duty of a wise and honest man to bear it; for he who cannot bear injuries, witnesses against him. self that he is no good man. "These observations will also apply with equal force to fcoffs, Nanders, contumelies, obloquies, defamations, detractions, pasquillings, libels, and the like. A wise citizen of Athens, who had a scolding wife, whenever the bawled, played upon his drum, and by that means drowning her noise, rendered it of no effect. Aristophanes attempted to ridicule the character of Socrates on the stage; but the philosopher attended the representation, and, wisely laughing at the attempt, defeated, by his ease and unconcern, the whole effect of the malice which the poet had levelled against him. Anger and revenge, indeed, are their own punishment, as Praxiteles experienced, when, palfionately dalhing on the floor the mirror which



reflected the deformities of his face, he beheld his displeasing features multiplied in every fragment of the glass. A steady, erect, composed and temperate conduct, always defeats the intended effects of malice and ill-nature.

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There are many other grievances which happen to mortals in this life, from friends, wives, children, servants, masters, companions, neighbours, and ourselves, to the cure of which the following rules will greatly contribute; “ Recompence evil with good: do nothing through contention or vain glory; but every thing with meekness of mind, and love for one another.”

But if the rectifications of the fix non naturals already mentioned, will not effect the cure of melancholy, the patient-must then have recourse to Pharmaceutics, or that kind of phyfic which cures by medicines; for which we must refer him to the advice of his apothecary and physician, observing only that he is most likely to fucceed in removing this disease,

Who strives, with anxious heart and pious care,
The sense of every evil to repair ;
And, by his reason, learns a wise disdain
Of gloomy melancholy and mental pain.




OVE is a delectation of THE HEART, oc

cafioned by some apparently good, amiable, and fair object, the favor or possession of which, THE MIND ardently wishes to win, and seeks to enjoy. Of this passion there are two fpecies, nuptial and heroic. NUPTIAL Love is the warm, but sincere, and steady affection of a virtuous heart, seeking its happiness in that high and honourable union which was appointed by God in Paradife.

For those who spurn not Hymen's powers,
But seek for bliss within his bowers,

By sweet experience know,
That MARRIAGE, rightly understood,
Gives to the tender and the good


This species of love captivates the soul by fuch irresistible powers, is surrounded by such an assemblage of persuasive charms, comes recommended by such rational and fatisfactory motives, and is capable of filling the bosom with



such transcendent and refined delight, that no man, who has not a gourd for his head, or a pippin for his heart, can avoid it. It is the true Promethean fire, which heaven, in its kindness to the fons of man, has suffered to animate the human breast, and lead it to felicity.

This is the love that ties the nuptial knot, Dictates to friendship its most binding laws, And with chaste vows does what is bound confirm : Thrice happy they when love like this, from heaven, Gains an ascendent o'er their virtuous minds.

No cord or cable can draw so forcibly, or bind so fast, as this charming passion can do with only a single thread; for when formed on just and rational principles, it possesses the virtues of the adamant, and leads to an inexhaustible source of increasing pleasure. It renders the union perfect and complete. The husband sways his willing consort by virtue of his superior understanding and knowledge in the affairs of life, but she again coinmands his heart by the influence of her charms : he is her kind protector, and the his only joy and constant comfort. They are not only of one Aesh, but of one mind. Geryon like, they have one heart in two bodies. She is, as Plutarch says, a beautiful mirror, to refleet her husband's face and temper; for if he be pleasant, she will be merry; when he laughs,


she will smile; and when he is fad, her heart will participate in his forrow, and ease him of half his pain. As the bride faluted the bridegroom of old, in Rome, she continually exclaims, Ubi tu Caius, ego semper CAIA ;' " Be you still Caius, and I will for ever be your CAIA.” It is, indeed, a happy state, as Solomon observes, « when the fountain is blessed, and the husband rejoices with the wife of his youth ; when she is to him as the loving hind, and the pleasant roe; and he is always ravished with her love." There is, under such circumstances, something in woman beyond all human delight. She possesses a magnetic virtue, a quality that charms, a secret attraction, and most irresistible power. No earthly happiness can be compared to that which results from the possession of a sweet and virtuous wife.

O come, ye chaste and fair, come, old and young, Whose minds are willing, and whose hearts are pure, Drink deep of happiness, drink health and peace From the sweet fountain of connubial love;

And, like Seneca with his Paulina, Abraham with Sarah, Orpheus with Eurydice, Arria with Pætus, Artemnisia with Mausoleus, and Rubenius Celer with his lovely Ennea, live in uninterrupted felicity and increasing happiness.

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