not into the world with more innocency. Whosoever leads such a life, needs be the less anxious upon how short warning it is taken from him. SIR MATTHEW HALE. 1609-1676. SIR MATTHEW HALE, one of the most upright judges that ever sat upon the English bench, was born at Alderly, in the county of Gloucester, in 1609. His parents dying when he was quite young, he was educated by a Puritan clergyman, and entered Oxford at the age of seventeen. After leaving the university he applied himself to the study of the law with great assiduity, and was called to the bar a few years previous to the commencement of the civil war. In the subsequent contests that shook the nation, Hale preserved a perfect neutrality, which was certainly favorable to his interests as an advocate. But how far it is manly and right, in times of great political agitation, for a citizen to study his own individual quiet and interests, instead of throwing the whole weight of his influence upon that cause which he deems the most just, is very questionable. Hale received a commission from Charles I., and after the execution of that monarch, he was made, under Cromwell, one of the judges of the Common Bench, the duties of which office he discharged with consummate skill and the strictest impartiality. After the death of Cromwell he was a member of the parliament which recalled Charles II., and in the year of the Restoration he was knighted. In 1671 he was raised to the chief-justiceship of the King's Bench, where he presided with great honor to himself and advantage to the public till 1675, when the state of his health obliged him to resign. He died from dropsy on Christmas day of the following year, 1676. It is not necessary to speak more fully of his character here, as in a subsequent page will be found Baxter's admirable sketch of it. The only spot upon his judicial reputation, is his having condemned two old women for witchcraft. This he did with the most sincere belief that he was doing right And how many other men, eminent for their piety, were also carried away by that delusion in the middle of the seventeenth century, not only in England, but in this country!2 1 Lord Erskine, in an eloquent speech in the Court of the King's Bench, upon the trial of Williams, for publishing Paine's "Age of Reason," 1797, thus addresses the jury:-"Gentlemen, in the place where we now sit to administer the justice of this great country, above a century ago the never-tobe-forgotten Sir Matthew Hale presided; whose faith in Christianity is an exalted commentary upon its truth and reason, and whose life was a glorious example of its fruits in man, administering human justice with a wisdom and purity drawn from the pure fountain of the Christian dispensaon, which has been, and will be in all ages, a subject of the highest reverence and admiration." Cowper, too, in the third book of the Task, thus beautifully speaks of him, as one "In whom Our British Themis gloried with just cause, 2 The fact of witchcraft was admitted by Lord Bacon and Mr. Addison. Dr. Johnson more than inclined to the same side of the question; and Sir William Blackstone quite frowns on opposers of this doctrine. The severe charges, therefore, which have been brought against the people of Salem Mass., lie equally against the most learned, pious, and eminent of mankind. Sir Matthew Hale wrote a number of works of a legal character, but that by which he is best known is his "Contemplations, moral and divine, and Letters to his Children." An edition of this, with his life, was published by Bishop Burnet, in three volumes. As a specimen of his style, we give the following admirable letter of advice to his children UPON REGULATING THEIR CONVERSATION. DEAR CHILDREN-I thank God I came well to Farrington this day, about five o'clock. And as I have some leisure time at my inn, I cannot spend it more to my own satisfaction and your benefit, than, by a letter, to give you some good counsel. The subject shall be concerning your speech; because much of the good or evil that befalls persons arises from the well or ill managing of their conversation. When I have leisure and opportunity, I shall give you my directions on other subjects. Never speak any thing for a truth which you know or believe to be false. Lying is a great sin against God, who gave us a tongue to speak the truth, and not falsehood. It is a great offence against humanity itself; for, where there is no regard to truth, there can be no safe society between man and man. And it is an injury to the speaker; for, besides the disgrace which it brings upon him, it occasions so much baseness of mind, that he can scarcely tell truth, or avoid lying, even when he has no color of necessity for it; and, in time, he comes to such a pass, that as other people cannot believe he speaks truth, so he himself scarcely knows when he tells a falsehood. As you must be careful not to lie, so you must avoid coming near it. You must not equivocate, nor speak any thing positively for which you have no authority but report, or conjecture, or opinion. Let your words be few, especially when your superiors or strangers are present, lest you betray your own weakness, and rob yourselves of the opportunity which you might otherwise have had, to gain knowledge, wisdom, and experience, by hearing those whom you silence by your impertinent talking. Be not too earnest, loud, or violent in your conversation. Silence your opponent with reason, not with noise. Be careful not to interrupt another when he is speaking; hear him out, and you will understand him the better, and be able to give him the better answer. Consider before you speak, especially when the business is of moment; weigh the sense of what you mean to utter, and the expressions you intend to use, that they may be significant, pertinent, and inoffensive. Inconsiderate persons' do not think till they speak; or they speak, and then think. Some men excel in husbandry, some in gardening, some in inathematics. In conversation, learn, as near as you can, where the skill or excellence of any person lies; put him upon talking on that subject, observe what he says, keep it in your memory, or commit it to writing. By this means you will glean the worth and knowledge of everybody you converse with; and at an easy rate acquire what may be of use to you on many occasions. When you are in company with light, vain, impertinent per sons, let the observing of their failings make you the more cautious both in your conversation with them and in your general behavior, that you may avoid their errors. If any one, whom you do not know to be a person of truth, sobriety, and weight, relates strange stories, be not too ready to believe or report them; and yet (unless he is one of your familiar acquaintances) be not too forward to contradict him. If the occasion requires you to declare your opinion, do it modestly and gently, not bluntly nor coarsely; by this means you will avoid giving offence, or being abused for too much credulity. If a man, whose integrity you do not very well know, makes you great and extraordinary professions, do not give much credit. to him. Probably you will find that he aims at something besides kindness to you, and that when he has served his turn, or been disappointed, his regard for you will grow cool. Beware also of him who flatters you, and commends you to your face, or to one who he thinks will tell you of it; most probably he has either deceived and abused you, or means to do so. Remember the fable of the fox commending the singing of the crow, who had something in her mouth which the fox wanted. Be careful that you do not commend yourselves. It is a sign that your reputation is small and sinking, if your own tongue must praise you; and it is fulsome and unpleasing to others to hear such commendations. Speak well of the absent whenever you have a suitable opportunity. Never speak ill of them, or of anybody, unless you are sure they deserve it, and unless it is necessary for their amendment, or for the safety and benefit of others. Avoid, in your ordinary communications, not only oaths, but all imprecations and earnest protestations. Forbear scoffing and jesting at the condition or natural defects of any person. Such offences leave a deep impression; and they often cost a man dear. Be very careful that you give no reproachful, menacing, or spiteful words to any person. Good words make friends; bad words make enemies. It is great prudence to gain as many friends as we honestly can, especially when it may be done at so easy a rate as a good word; and it is great folly to make an enemy by ill words, which are of no advantage to the party who uses them. When faults are committed, they may, and by a superior they must, be reproved: but let it be done without reproach or bitterness; otherwise it will lose its due end and use, and, instead of reforming the offence, it will exasperate the offender, and lay the reprover justly open to reproof. If a person be passionate, and give you ill language, rather pity him than be moved to anger. You will find that silence, or very gentle words, are the most exquisite revenge for reproaches; they will either cure the distemper in the angry man, and make him sorry for his passion, or they will be a severe reproof and punishment to him. But, at any rate, they will preserve your innocence, give you the deserved reputation of wisdom and moderation, and keep up the serenity and composure of your mind. Passion and anger make a man unfit for every thing that becomes him as a man or as a Christian. Never utter any profane speeches, nor make a jest of any Scripture expressions. When you pronounce the name of God or of Christ, or repeat any passages or words of Holy Scripture, do it with reverence and seriousness, and not lightly, for that is "taking the name of God in vain." If you hear of any unseemly expressions used in religious exercises, do not publish them; endeavor to forget them; or, if you mention them at all, let it be with pity and sorrow, not with derision or reproach. Read these directions often; think of them seriously; and practise them diligently. You will find them useful in your conversation; which will be every day the more evident to you, as your judgment, understanding, and experience increase. I have little further to add, at this time, but my wish and command that you Iwill remember the former counsels that I have fre quently given you. Begin and end the day with private prayer; read the Scriptures often and seriously; be attentive to the public worship of God. Keep yourselves in some useful employment; for idleness is the nursery of vain and sinful thoughts, which corrupt the mind, and disorder the life. Be kind and loving to one another. Honor your minister. Be not bitter nor harsh to my servants. Be respectful to all. Bear my absence patiently and cheerfully. Behave as if I were present among you and saw you. Remember, you have a greater Father than I am, who always, and in all places, beholds you, and knows your hearts and thoughts. Study to requite my love and care for you with dutifulness, observance, and obedience; and account it an honor that you have an opportunity, by your attention, faithfulness, and industry, to pay some part of that debt which, by the laws of nature and of gratitude, you owe to me. Be frugal in my family, but let there be no want; and provide conveniently for the poor. I pray God to fill your hearts with his grace, fear, and love, and to let you see the comfort and advantage of serving him; and that his blessing, and presence, and direction may be with you, and over you all.-I am your ever loving father. ISAAC BARROW. 1630-1677. DR. ISAAC BARROW, an eminent divine and mathematician, was the son of a linen-draper of London, and was born in that city in 1630. He studied at Cambridge for the ministry; but being a royalist, and seeing but little chance of preferment for men of his sentiments in church or state, he turned his views to the medical profession, and engaged in the study of anatomy, botany, and chemistry. In 1652, having been disappointed in his expectations of obtaining a Greek professorship, he determined to travel, and spent some years in visiting France, Italy, Smyrna, Constantinople, Germany, and Holland. He returned in 1659, and was elected, in the following year, to the professorship in Cambridge, for which he had formerly been a candidate, and in 1662 to that of geometry in Gresham College, London. In 1663 he resigned both of these, on being elected professor of mathematics in Cambridge University. After filling this professorship with distinguished ability for six years, he made a voluntary resignation of it to his illustrious friend, Sir Isaac Newton, resolving to devote himself exclusively to theological studies. In 1670 he was made doctor of divinity, and two years after he was appointed master of Trinity College, by the king, who remarked on the occasion that he had given the place to the best scholar in England. He died May 4, 1677. Dr. Barrow was a man of vast and comprehensive mind. During his life, he was more known as a mathematician, being inferior only to Newton, and the treatises he published on his favorite science were numerous and profound. They were, however, mostly written in Latin, and designed for the learned: they are therefore now but little known. Not so with his theological works. "His sermons," says Hallam, "display a strength of mind, a compre hensiveness and fertility which have rarely been equalled." Charles II was accustomed facetiously to style him a most unfair preacher, because he exhausted every subject, and left nothing to be said by others. His sermons were of unusual length, being seldom less than an hour and a half; and on one occasion, in preaching a charity sermon, he was three hours and a half in the delivery. Being asked, on descending from the pulpit, whether he was not tired, he replied, "Yes, indeed, I began to be weary with standing so long" so great was his intellectual fertility, that mental fatigue seemed to be out of the question. Dr. Dibdin remarks of him, that he "had the clearest head with which mathematics ever endowed an individual, and one of the purest and most unsophisticated hearts that ever beat in the human breast." He once uttered a most memorable observation, which characterizes both the intellectual and moral constitution of his mind,-would that it could be engraven on the mind of every youth, as his guide through life,—“A STRAIGHT LINE IS THE SHORTEST IN MORALS AS WELL AS IN GEOMETRY. THE DUTY AND REWARD OF BOUNTY TO THE POOR. He whose need craves our bounty, whose misery demands our mercy, what is he? He is not truly so mean and sorry a thing |