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cit ? abeundum. Minitatur ? extimifcendum. Does he live like a gentleman who is comunanded by a woman. He to whoin she gives law, grants and denies what she

pleases?? who can neither deny her any thing she asks, or refuse to do any thing she commands.

“To be short, my wife was extremely pleased with it; • said the Italian was the only language for music ; and • admired how wonderfully tender the fentiinent was, and

how pretty the accent is of that language, with the rest 6. that is said by rote on that occasion. Mr Meggot is fent • for to sing this air, which he performs with mighty ap• plaufe ; and my wife is in extasy on the occafion, and : • glad to find, by my being so much pleased, that I was at " last come into the notion of the Italian; for, said she, it grows upon one, when one once comes to know a little of the language and pray, Mr Meggot, sing again those

notes Nihil imperanti negare, nihil reculare. You may: • believe I was not a little delighted with my friend Toni's ' expedient to aların me, and in obedience to his summons• I give all this story thus at large; and I am resolved, o when this appears in the Spectator, to declare for myo felf. The manner of the infurrection I contrive by your

meins, which shall be no other than that Tom Meggot, 6 who is at our tea-table every morning, fhall read it to us ; ' and if iny dear can take the hint, and say not one word, *. but let this be the beginning of a new life without far--other explanation, it is very well; för as soon as the Spec"'tator is read out, I shall without miore ado, call for the

coach, name the hour when I thall be at home, if I come " at all; if I do not, they may go to dinner. If my spouie. I only swells and fays nothing, Tomand. I go out together, " and all is well, as I said before; but if she begins to ".command or expostulate, you shall in my next to you:

receive a full account of her resistance and submission ; 6.for subunit the dear thing must to,

Your most obedient hunble servant,

Anthony Freeman.

..P.S. I hope I need not tell you that I defire this * may be in your very next--


No 2132

NO 213

Saturday, November 3.

-Mens fibi confcia retti.

VIRC. Æn. 1. v. 608.

A good intention.

T is the great art and secret of Christianity, if I may

vantage, and direct them in such a manner, that

every thing we do may turn to account at that great day, when every thing we have done will be set before us.

In order to give this consideration its full weight, we may cast all our actions under the division of such as are in themselves either good, evil, or indifferent, If we divide our intentions after the same manner, and consider them with regard to our actions, we may discover that great art and secret of religion which I have here mentioned.

A good intention joined to a good action, gives it its proper force and efficacy; joined to an evil action, extenuates its malignity, and in fome cases may take it wholly away; and joined to an indifferent action, turns it into virtue, and makes it meritorious as far as human actions can be so,

In the next place, to consider in the same manner the influence of an evil intention upon our actions. An evil intention perverts the belt of actions, and makes them in reality what the fathers, with a witty kind of zeal, have termed the virtues of the heathen world, fo inany Mining fins. It destroys the innocence of an indifferent action, and gives an evil action all possible blackness and horror, or, in the emphatical language of facred writ, makes finz exceeding sinful.

If, in the last place, we consider the nature of an indifferent intention, we shall find that it destroys the merit of a good action; abates, but never takes away, the malig. nity of an evil action: and leaves an indifferent action in its natural state of indifference.

It is therefore of unspeakable advantage to poffefs our minds with an habitual good intention, and to aim all our


thoughts, words and actions, at some laudable end, whether it be the glory of our Maker, the good of mankind, or the benefit of our own souls.

This is a sort of thrift or good-husbandry in moral life, which does not throw away any single action, but makes every one go as far as it can. It multiplies the means of filvation, increafis the number of our virtues, and dimi.. nishes that of our vices.

THERE is something very devout, though not folid, in Aiola's answer to Limborch, who objects to him the multiplicity of cerernonies in the fewish religion, as washings, dressings, meats, purgations, and the like. The reply which the few makes upon this occalion, is, to the bett of iny remembrance, as follows ; « There are not duties

eno:igh (says he) in the essential part of the law for azealous and active obedience. Time, place, and person. are requisite, before you have an opportunity of putting a moral virtue into practice. We have therefore, says he, enlarged the sphere of our duty, and inade many things, whtch are in themselves indifferent, a part of

our religion, that we may have more occasion of thewing our love to God, and in all the circumstances of life . be doing fomething to pleasc lim.

MONSIEUR St Evremond has endeavoured to palliate the superstitions of the Roman-catholic religion with the same kind of apology, where he pretends to consider the different spirit of the Papists and the Calvinists as to the great points wherein they disagree. He tells us, that the former is actuated by love, and the other by fear; and that in their expressions of duty and devotion towards the Su. preme Being, the former feein particularly careful to do every thing whiclı may possibly please him, and the otherto abstain from every thing that may possibly displease him.

But notwithstanding this plausible reason with which both the Jew and the Roman-catholic would excuse their respective superstitions, it is certain there is fomething in them very pernicious to mankind, and destructive to reli-. gion; because the injımction of superfluous ceremonies makes such actions duties, as were before indifferent, and by that means renders religion more burdensom and difficult than it is in its own nature, betrays many into sins of 0-. million which they could not otherwise be guilty of, and


fixes the minds of the vulgar to the shadowy unessential points, instead of the more weighty and more important matters of the law.

This zealous and active obedience however takes place in the great point we are recommending; for if, instead of prescribing to ourselves indifferent actions as duties, we apply a good intention to all our most indifferent actions, we inake our very existence 'one continued act of obedience, we turn our diversions and amusements to our eternal advantage, and are pleasing him, (whom we are made to please) in all the circumstances and occurrences of life.

It is this excellent fraine of mind, this boly officiof12ess (if I may be allowed to call it fuch) which is recommended to us by the apostle in that uncommon precept, where in he directs us to propose to ourselves the glory of our Creator in all our most indifferent actions, whether we cat or drink, or whatsoever we do.

A PERSON therefore who is possessed with such an habitual good intention, as that which I have been here Speaking of, enters upon no fingular circumstance of life, without considering it as well-pleasing to the great Author of his being, conformable to the dietates of reason, fuita. ble to human nature in general, or to that particular station in which providence has placed Lin. He lives in a perpetual sense of the divine presence, regards himself as acting, in the whole course of his existence, under the obfervation and inspection of thirt Being, who is privy to all his motions and all his thoughts, who knows bis donna fitting and his up-rising, who is about his path, and about his bed, and spieth out all his

WAYS. In a word, he remembers that the eye of his judge is always upon him, and in every action he reflects that he is doing what is commanded or allowed by him who will hereafter either reward or punish it. This was the character of those holy men of old, who in that beautiful phrase of fcripture, are said to have walked with God.

WHEN I employ myself upon a paper of morality, I generally consider how I may recommend the particular virtue which I treat of, by the precepts or examples of the antient heathens; by that means, if possible, to shame those who have greater advantages of knowing their duty,


and therefore greater obligations to perform it in a better course of life: besides that many among us are unreasonably dis;:osed to give a fairer hearing to a Pagan philosopher, tian to a Chrisian writer.

I SRAJ, 1 therefore produce an instance of this excellent frame of inind in a speech of Socrates, which is quoted by Frasmus. This great philosopher, on the day of his execution, a little before the draught of poison was brought to him, entertaining liis frier.ds with a discourse on the inn. mortality of the foul, has these words: Whether or no God will afpruve of my actions, I know nict; but this I am fure of, that I have at ali times made it my end:avour to please him, and I have a good hope that this my endeavour will be accepted by him. ile find in these words of that great man, the habitual good intention which I would here inculcate, and with which that divine philosopher always acted. I shall only add, that Erasınus who was an unbigotted Roman-cati?olic, was so much transported with this passage of Socrates, that he could scarce forbear looking upon him as a saint, and deliving liim to pray for him; or as that ingenious and learned writer has expressed himself in a much more lively inanner; Il'hen I refieit en fuch a speech pronounced by such a per/on, I can fource forbear trying out, Sanéte Socrates, ora pro nobis : O holy Socrates, pray for us.

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I DID some time ago lay before the world, the unhappy

condition of the tiading part of mankind, who suffer for want of punctuality in the dealings of persons above them; but there is a set of men who are much more the objects of compassion than even those, and these are the dependents on great inen, whom they are pleased to take under their protection is fi:ch as are to share in their friendship and favour. These indeed, as well from the homage


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