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not easily discover to be true. Instead of the meanness, distress, complaint, anxiety, and dependance, which have hitherto been combined in his ideas of poverty, he will read of content, innocence, and cheerfulness, of health and safety, tranquillity and freedom; of pleasures not known but to men unencumbered with possessions; and of sleep that sheds his balsamick anodynes only on the cottage, Such are the blessings to be obtained by the resignation of riches, that kings might descend from their thrones, and generals retire from a triumph, only to slumber undisturbed in the elysium of poverty. If these authors do not deceive us, nothing can be more absurd than that perpetual contest for wealth which keeps the world in commotion; nor any complaints more justly censured than those which proceed from want of the gifts of fortune, which we are taught by the great masters of moral wisdom to consider as golden shackles, by which the wearer is at once disabled and adorned; as luscious poisons which may for a time please the palate, but soon betray their malignity by langour and by pain. It is the great privilege of poverty to be happy unenvied, to be healthful without physick, and Secure without a guard; to obtain from the bounty of nature, what the great and wealthy are compelled to procure by the help of artists and attendants, of flatterers and spies. But it will be found upon a nearer view, that they who extol the happiness of poverty, do not mean the same state with those who deplore its miseries. Poets have their imaginations filled with ideas of magnificence; and being accustomed to contemplate the downfall of empires, or to contrive forms of lamentations, for monarchs in distress, rank all the classes of mankind in a state of poverty, who make no approaches to the dignity of crowns. To be poor, in the epick language, is only not to command the wealth of nations, nor to have fleets and armies in pay. Vanity has perhaps contributed to this impropriety of style. He that wishes to become a philosopher at a cheap rate, easily gratifies his ambition by submitting to poverty when he does not feel it, and by boasting his contempt of riches when he has already more than he enjoys. He who would shew the extent of his views, and grandeur of his conceptions, or discover his acquaintance with splendour and magnificence, may talk like Cowley, of an humble station and quiet obscurity, of the paucity of nature's wants, and the inconveniences of superfluity, and at last, like him, limit his desires to five hundred pounds a year; a fortune, indeed, not exuberant, when we compare it with the expenses of pride and luxury, but to which it little becomes a philosopher to affix the name of poverty, since no man can, with any propriety, be termed poor, who does not see the greater part of mankind richer than himself. As little is the general condition of human life understood by the panegyrists and historians, who so. amuse us with accounts of the poverty of heroes on and sages. Riches are of no value in themselves, so their use is discovered only in that which they pro- ot cure. They are not coveted, unless by narrow un- is derstandings, which confound the means with the II end, but for the sake of power, influence, and es- # teem; or, by some of less elevated and refined senti- m ments, as necessary to sensual enjoyment. §§

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The pleasures of luxury, many have, without un- : common virtue, been able to despise, even when #. affluence and idleness have concurred to tempt \t them; and therefore he who feels nothing from indigence but the want of gratifications which he ol could not in any other condition make consistent with innocence, has given no proof of eminent pa- i. tience. Esteem and influence every man desires, is but they are equally pleasing, and equally valuable, ol by whatever means they are obtained; and whoever a has found the art of securing them without the help to of money, ought, in reality, to be accounted rich, ; since he has all that riches can purchase to a wise man. Cincinnatus, though he lived upon a few acres cultivated by his own hand, was sufficiently removed from all the evils generally comprehended under the name of poverty, when his reputation { was such, that the voice of his country called him from his farm to take absolute command into his hand; nor was Diogenes much mortified by his residence in a tub, where he was honoured with the visit of Alexander the Great.

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The same fallacy has conciliated veneration to the religious orders. When we behold a man abdicating the hope of terrestrial possessions, and precluding himself, by an irrevocable vow, from the pursuit and acquisition of all that his fellow-beings consider as worthy of wishes and endeavours, we are immediately struck with the purity, abstraction, and firmness of his mind, and regard him as wholly employed in securing the interests of futurity, and devoid of any other care than to gain, at whatever price, the surest passage to eternal rest. Yet, what can the votary be justly said to have lost of his present happiness 2 If he resides in a convent, he converses only with men whose condition is the same with his own; he has, from the munificence of the founder, all the necessaries of life, and is safe from that destitution, which Hooker declares to be “such an impediment to virtue, as, till it be removed, suffereth not the mind of man to admit any other care.” All temptations to envy and competition are shut out from his retreat; he is not pained with the sight of unattainable dignity, nor insulted with the bluster of insolence, or the smile of forced familiarity, If he wanders abroad, the Sanctity of his character amply compensates all other distinctions; he is seldom seen but with reverence, nor heard but with submission. It has been remarked, that death, though often defied in the field, seldom fails to terrify when it approaches the bed of sickness in its natural horrour; So poverty may easily be endured, while associated

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