I cannot indeed but smile, when the good lady tells her husband what extraordinary things the child spoke since he went out. No longer than yesterday I was prevailed with to go home with a fond husband; and his wife told him, that his son, of his own head, when the clock in the parlor struck two, said papa would come home to dinner presently. While the father has him in a rapture in his arms, and is drowning him with kisses, the wife tells me he is but just four years old. Then they both struggle for him, and bring him up to me, and repeat his observation of two o'clock. I was called upon, by looks upon the child, and then at me, to say something: and I told the father that this remark of the infant of his coming home, and joining the time with it, was a certain indication that he would be a great historian and chronológer. They are neither of them fools, yet received my compliment with great acknowledgment of my prescience. I fared very well at dinner, and heard many other notable sayings of their heir, which would have given very little entertainment to one less turned to reflection than I was: but it was a pleasing speculation to remark on the happiness of a life, in which things of no moment give occasion of hope, self-satisfaction, and triumph. On the other hand, I have known an ill-natured coxcomb, who has hardly improved in anything but bulk, for want of this disposition, silence the whole family as a set of silly women and children, for recounting things which were really above his own capacity.

When I say all this, I cannot deny but there are perverse jades that fall to men's lots, with whom it requires more than common proficiency in philosophy to be able to live. When these are joined to men of warm spirits, without temper or learning, they are frequently corrected with stripes; but one of our fa

mous lawyers* is of opinion that this ought to be used sparingly; as I remember, those are his very words; but as it is proper to draw some spiritual use out of all afflictions, I should rather recommend to those who are visited with women of spirit, to form themselves for the world by patience at home. Socrates, who is by all accounts the undoubted head of the sect of the henpecked, owned and acknowledged that he owed great part of his virtue to the exercise which his useful wife constantly gave it. There are several good instructions may be drawn from his wise answers to the people of less fortitude than himself on her subject. A friend, with indignation, asked how so good a man could live with so violent a creature? He observed to him, that they who learn to keep a good seat on horseback, mount the least manageable they can get; and, when they have mastered them, they are sure never to be discomposed on the backs of steeds less restive. At several times, to different persons, on the same subject, he has said, "My dear friend, you are beholden to Xantippe, that I bear so well your flying out in a dispute." To another, "My hen clacks very much, but she brings me chickens. They that live in a trading street are not disturbed at the passage of carts." I would have, if possible, a wise man be contented with his lot, even with a shrew; for, though he cannot make her better, he may, you see, make himself better by her means.

But, instead of pursuing my design of displaying conjugal love in its natural beauties and attractions, I am got into tales to the disadvantage of that state of life. I must say, therefore, that I am verily persuaded, that whatever is delightful in human life is to be enjoyed in greater perfection in the married than

* Bracton.

in the single condition. He that has this passion in perfection, in occasions of joy, can say to himself, beside his own satisfaction, "How happy will this make my wife and children! Upon occurrences of distress or danger, can comfort himself, "But all this while my wife and children are safe." There is something in it that doubles satisfactions, because others participate them; and dispels afflictions because others are exempt from them. All who are married without this relish of their circumstance are in either a tasteless indolence and negligence which is hardly to be attained, or else live in the hourly repetition of sharp answers, eager upbraidings, and distracting reproaches. In a word, the married state, with and without the affection suitable to it, is the completest image of heaven and hell we are capable of receiving in this life.-T.

No. 483.]

SATURDAY, SEPTEMBER 13, 1712.

Nec deus intersit, nisi dignus vindice nodus
Inciderit-

HOR. Ars Poet. ver. 191.

Never presume to make a god appear,

But for a business worthy of a god.-ROSCOMMON.

We cannot be guilty of a greater act of uncharitableness than to interpret the afflictions which befall our neighbors as punishments and judgments. It aggravates the evil to him who suffers, when he looks upon himself as the mark of Divine vengeance, and abates the compassion of those toward him who regard him in so dreadful a light. This humor, of turning every misfortune into a judgment, proceeds from wrong notions of religion, which in its own nature produces good-will toward men, and puts the mildest construction upon every accident that befalls them.

In this case, therefore, it is not religion that sours a man's temper, but it is his temper that sours his religion. People of gloomy, uncheerful imaginations, or of envious malignant tempers, whatever kind of life they are engaged in, will discover their natural tincture of mind in all their thoughts, words, and actions. As the finest wines have often the taste of the soil, so even the most religious thoughts often draw something that is particular from the constitution of the mind in which they arise. When folly or superstition strike in with this natural depravity of temper, it is not in the power even of religion itself, to preserve the character of the person who is possessed with it from appearing highly absurd and ridiculous.

An old maiden gentlewoman, whom I shall conceal under the name of Nemesis, is the greatest discoverer of judgments that I have met with.

She can

tell you what sin it was that set such a man's house on fire, or blew down his barns. Talk to her of an unfortunate young lady that lost her beauty by the small-pox, she fetches a deep sigh, and tells you, that when she had a fine face she was always looking on it in her glass. Tell her of a piece of good fortune that has befallen one of her acquaintance, and she wishes it may prosper with her, but her mother used one of her nieces very barbarously. Her usual remarks turn upon people who had great estates, but never enjoyed them by reason of some flaw in their own or their father's behavior. She can give you the reason why such a one died childless; why such a one was cut off in the flower of his youth; why such a one was unhappy in her marriage; why one broke his leg on such a particular spot of ground; and why another was killed with a back-sword, rather than with any other kind of weapon. She has a crime for every

misfortune that can befall any of her acquaintance; and when she hears of a robbery that has been made, or a murder that has been committed, enlarges more on the guilt of the suffering person, than on that of the thief, or the assassin. In short, she is so good a Christian, that whatever happens to herself is a trial, and whatever happens to her neighbors is a judgment.

The very description of this folly, in ordinary life, is sufficient to expose it; but, when it appears in a pomp and dignity of style, it is very apt to amuse and terrify the mind of the reader. Herodotus and Plutarch very often apply their judgments as impertinently as the old woman I have before mentioned, though their manner of relating them makes the folly itself appear venerable. Indeed, most historians, as well Christian as Pagan, have fallen into this idle superstition, and spoken of ill success, unforeseen disasters, and terrible events, as if they had been let into the secrets of Providence, and made acquainted with that private conduct by which the world is governed. One would think several of our own historians in particular had many revelations of this kind made to them. Our old English monks seldom let any of their kings depart in peace, who had endeavored to diminish the power or wealth of which the ecclesiastics were in those times possessed. William the Conqueror's race generally found their judgments in the New Forest, where their father had pulled down churches and monasteries. In short, read one of the chronicles written by an author of this frame of mind, and you would think you were reading a history of the kings of Israel or Judah, where the historians were actually inspired, and where, by a particular scheme of Providence, the kings were distinguished by judgments, or blessings, according as they promoted idolatry, or the worship of the true God.