him; which I assure you,” says he, “you do, if you imagine I endeavour to grieve; upon my soul I don’t.” Adams rebuked him for swearing, and then proceeded to enlarge on the folly of grief, telling him, all the wise men and philosophers, even among the heathens, had written against it, quoting several passages from Seneca, and the Consolation, which, though it was not Cicero’s, was, he said, as good almost as any of his works; and concluded all by hinting that immoderate grief in this case might incense that power which alone could restore him his Fanny. This reason, or indeed rather the idea which it raised of the restoration of his mistress, had more effect than all which the parson had said before, and for a moment abated his agonies; but, when his fears sufficiently set before his eyes the danger that poor creature was in, his grief returned again with repeated violence, nor could Adams in the least asswage it; though it may be doubted in his behalf whether Socrates himself could have prevailed any better.

They remained some time in silence, and groans and sighs issued from then both; at length Joseph burst out into the following soliloquy:

“Yes, I will bear my sorrows like a man,
But I must also feel them as a man.
I cannot but remember such things were,
And were most dear to me.”

Adams asked him what stuff that was he repeated? To which he answered, they were some lines he had gotten by heart out of a play. “Ay, there is nothing but heathenism to be learned from plays,” replied he. “I never heard of any plays fit for a Christian to read, but Cato and the Conscious Lovers; and, I must own, in the latter there are some things almost solemn enough for a sermon.” But we shall now leave them a little, and enquire after the subject of their conversation.