difference, that the paffions which virtue requires us to mortify, it tends to weaken; whereas, thofe which vice obliges us to deny, it, at the fame time, ftrengthens.The one diminishes the pain of felfdenial, by moderating the demand of paffion; the other increases it, by rendering thofe demands imperious and violent. What diftreffes, that occur in the calm life of virtue, can be compared to thofe tortures, which remorfe of confcience inflicts 'on the wicked; to thofe fevere humiliations arifing from guilt combined with misfortunes, which fink them to the duft; to thofe violent agitations of fhame and difappointment, which fometimes drive them to the most fatal extremities and make them abhor their exiftence? How often, in the midst of thofe difaftrous fituations, into which their crimes have brought them, have they execrated the feductions of vice; and, with bitter regret, looked back to the day on which they firft forfook the path of innocence!

BLAIR.

SECTION XI.

FM 2ch ouw bod

On Contentment.

CONTENTMENT produces, in fome measure, all thofe effects which the alchymift ufually aferibes to what he calls the philofopher's ftone; and if it does not bring riches, it does the fame thing by banifhing the defire of them. If it cannot remove the difquiétudes arifing from a man's mind, body, or fortune, it makes him eafy under them. It has indeed a kindly influence on the foul of man, in refpect of every being to whom he ftands re

lated. It extinguishes all murmur, repining, and ingratitude, towards that Being who has allotted him his part to act in this world. It deftroys all inordinate ambition, and every tendency to cor ruption, with regard to the community wherein he is placed. It gives fweetnefs to his converfation, and a perpetual ferenity to all his thoughts.

Among the many methods which might be made ufe of for acquiring this virtue, I fhall mention only the two following. First of all, a man fhould always confider how much he has more than he wants; and fecondly, how much more unhappy he might be than he really is..

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First, a man fhould always confider how much then has more than he wants. I am wonderfully pleafed with the reply which Ariftippus made to one, who condoled him upon the lofs of a farm: Why," faid he, "I have three farms ftill, and you have but one; fo that I ought rather to be afflicted for you than you for me." On the contrary, foolish men are more apt to confider what they have loft, than what they poffefs; and to fix their eyes upon those who are richer than themfelves, rather than on those who are under greater difficulties. All the real pleasures and conveniences of life lie in a narrow compafs; but it is the humour of mankind to be always looking forward; and straining after one who has got the start of them in wealth and honour. For this reafon, as none can be properly called rich, who have not more than they want, there are few rich men in any of the politer nations, but among the middle fort of people, who keep their wishes within their fortunes, and have more wealth than they know

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how to enjoy. Perfons of a higher rank live in a kind of fplendid poverty; and are perpetually, wanting, becaufe, instead of acquiefcing in the folid pleafures of life, they endeavour to outvie one another in thadows and appearances. Men of fenfe have at all times beheld, with a great deal of mirth, this filly game that is playing over their heads; and, by contracting their defires, enjoy all that fecret fatisfaction which others are always in queft of. The truth is, this after ridiculous char imaginary pleasures, cannot be fufficiently expofed, as it is the great fource of thofe evils which generally undo a nation. Let a man's eftate be what it may, he is a po poor man, if he does not live within it; and naturally fets himfelf to fale to any one that can give him his price. When Pittacus, after the death of his brother, who had left him a good eftate, was offered a great fum of money by the king of Lydia, he thanked him for his kindnefs; but told him, he had already more by half than he knew what to do with. In fhort, content is équivalent to wealth, and luxury to poverty; or, to give the thought a more agreeable turn, "Content ta is natural wealth," fays Socrates: to which I fhall add, Luxury is artificial poverty. I fhall therefore recommend to the confideration of thofe, who are always aiming at fuperfluous and imaginary enjoyments, and who will not be at the trouble of contracting their defires, an excellent faying of Bion the philofopher, namely, "That no man has fo much care, as he who endeavours after the most happinefs.'

In the fecond place, every one ought to reflect how much more unhappy he might be, than he

really is. The former confideration took in all thofe, who are fufficiently provided with the means to make themselves eafy; this regards fuch as actually lie under fome preffure or misfortune. These may receive great alleviation, from fuch a comparifon as the unhappy perfon may make be-, tween himself and others; or between the misfortune which he fuffers, and greater misfortunes which might have befallen him.

I like the ftory of the honeft Dutchman, who, upon breaking his leg by a fall from the mainmaft, told the standers-by, it was a great mercy that it was not his neck. To which, fince I am

got into quotations, give me leave to add the faying of an old philofopher, who, after having in vited fome of his friends to dine with him, was ruffled by a perfon that came into the room in a paffion, and threw down the table that ftood before them "Every one," fays he, "has his ca· lamity; and he is a happy man that has no greater than this." We find an inftance to the fame purpofe, in the life of Doctor Hammond, written by Bishop Fell. As this good man was troubled with a complication of diftempers, when he had the gout upon him, he ufed to thank God that it was not the ftone; and when he had the ftone, that he had not both thefe diftempers on him at the fame time.

I cannot conclude this effay without obferving, that there never was any fyftem, befides that of Chriftianity, which could effectually produce in the mind of man the virtue I have been hitherto fpeaking of. In order to make us contented with our condition, many of the prefent philofophers

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tell us, that our difcontent only hurts ourselves, without being able to make any alteration in our circumstances; others, that whatever evil befals us is derived to us by a fatal neceflity, to which fu perior beings themfelves are fubject; while others, very gravely, tell the man who is miferable, that it is neceffary he should be so, to keep up the harmony of the univerfe; and that the fcheme of Providence would be troubled and perverted, were he otherwife. Thefe, and the like confiderations, rather filence than fatisfy a man. They may show him that his difcontent is unreasonable, but they are by no means fufficient to relieve it. They ra ther give defpair than confolation. In a word, ła man might reply to one of thefe comforters, as Auguftus did to his friend, who advised him not to grieve for the death of a perfon whom he loved, because his grief could not fetch him again "It is for that very reason," said the emperour, "that I grieve."

On the contrary, religion bears a more tender regard to human nature. It prefcribes to every miferable man the means of bettering his condi tion; nay, it shows him, that bearing his afflictions as he ought to do, will naturally end in the removal of them. It makes him eafy here, becaufe i can make him happy hereafter..

ADDISON.

Rank and Riches afford no Ground for Envy.

Of all the grounds of envy among men, superiority in rank and fortune is the most general