the vice of envy, very well illustrated by an old poet, whose system will not afford many reasonable motives to content. "It is," says he, "pleasing to look from shore upon the tumults of a storm, and to see a ship struggling with the billows; it is pleasing, not because the pain of another can give us delight, but because we have a stronger impression of the happiness of safety." Thus, when we look abroad, and behold the multitudes that are groaning under evils heavier than those which we have experienced, we shrink back to our own state, and instead of repining that so much must be felt, learn to rejoice that we have not more to feel.

By this observation of the miseries of others, fortitude is strengthened, and the mind brought to a more extensive knowledge of her own powers. As the heroes of action catch the flame from one another, so they to whom Providence has allotted the harder task of suffering with calmness and dignity, may animate themselves by the remembrance of those evils which have been laid on others, perhaps naturally as weak as themselves, and bear up with vigour and resolution against their own oppressions, when they see it possible that more severe afflictions may be borne.

There is still another reason why, to many minds, the relation of other men's infelicity may give a lasting and continual relief. Some, not well instructed in the measures by which Providence distributes happiness, are perhaps misled by divines, who, as Bellarmine makes temporal prosperity one of the characters of the true church, have represented wealth and ease as the certain concomitants of virtue, and the unfailing result of the divine approbation. Such sufferers are dejected in their misfortunes, not so much for what they feel, as for what they dread; not because they cannot support the sorrows, or endure the wants, of their present condition, but because they consider them as only the beginnings of more sharp and more lasting pains. To these mourners it is an act of the highest charity to re

• Lucretius.

present the calamities which not only virtue has suffered, but virtue has incurred; to inform them that one evidence of a future state, is the uncertainty of any present reward for goodness; and to remind them, from the highest authority, of the distresses and penury of men of whom the world was not worthy.

No. 53. TUESDAY, SEPTEMBER 18, 1750.

Φείδεο τῶν κτεανῶν.
Husband thy possessions.

Epigram. Vet.

THERE is scarcely among the evils of human life any so generally dreaded as poverty. Every other species of misery, those, who are not much accustomed to disturb the present moment with reflection, can easily forget, because it is not always forced upon their regard; but it is impossible to pass a day or an hour in the confluxes of men, without seeing how much indigence is exposed to contumely, neglect, and insult; and, in its lowest state, to hunger and nakedness; to injuries against which every passion is in arms, and to wants which nature cannot sustain.

Against other evils the heart is often hardened by true or by false notions of dignity and reputation: thus we see dangers of every kind faced with willingness, because bravery in a good or bad cause is never without its encomiasts and admirers. But in the prospect of poverty, there is nothing but gloom and melancholy; the mind and body suffer together; its miseries bring no alleviations; it is a state in which every virtue is obscured, and in which no conduct can avoid reproach: a state in which cheerfulness is insensibility, and dejection sullenness, of which the hardships are without honour, and the labours without reward.

Of these calamities there seems not to be wanting a general conviction; we hear on every side the noise of trade, and see the streets thronged with numberless multitudes, whose faces are clouded with anxiety, and whose steps are hurried by precipitation, from no other motive

than the hope of gain; and the whole world is put in motion, by the desire of that wealth which is chiefly to be valued as it secures us from poverty; for it is more useful for defence than acquisition, and is not so much able to procure good as to exclude evil.

Yet there are always some whose passions or follies lead them to a conduct opposite to the general maxims and practice of mankind; some who seem to rush upon poverty with the same eagerness with which others avoid it, who see their revenues hourly lessened, and the estates which they inherit from their ancestors mouldering away, without resolution to change their course of life; who persevere against all remonstrances, and go forward with full career, though they see before them the precipice of destruction.

It is not my purpose in this paper, to expostulate with such as ruin their fortunes by expensive schemes of buildings and gardens, which they carry on with the same vanity that promoted them to begin, chusing, as it happens in a thousand other cases, the remote evil before the lighter, and deferring the shame of repentance till they incur the miseries of distress. Those for whom I intend my present admonitions, are the thoughtless, the negligent, and the dissolute; who having, by the viciousness of their own inclinations, or the seducements of alluring companions, been engaged in habits of expense, and accustomed to move in a certain round of pleasures disproportioned to their condition, are without power to extricate themselves from the enchantments of custom, avoid thought because they know it will be painful, and continue from day to day, and from month to month, to anticipate their revenues, and sink every hour deeper into the gulphs of usury and extortion.

This folly has less claim to pity, because it cannot be imputed to the vehemence of sudden passion; nor can the mischief which it produces be extenuated as the effect of any single act, which rage, or desire, might execute before there could be time for an appeal to reason. These men are advancing towards misery by soft approaches, and destroying themselves, not by the violence of a blow, which,

when once given, can never be recalled, but by a slow poison, hourly repeated, and obstinately continued.

This conduct is so absurd when it is examined by the unprejudiced eye of rational judgment, that nothing but experience could evince its possibility; yet, absurd as it is, the sudden fall of some families, and the sudden rise of others, prove it to be common, and every year sees many wretches reduced to contempt and want, by their costly sacrifices to pleasure and vanity.

It is the fate of almost every passion, when it has passed the bounds which nature prescribes, to counteract its own purpose. Too much rage hinders the warriour from circumspection, too much eagerness of profit hurts the credit of the trader, too much ardour takes away from the lover that easiness of address with which ladies are delighted.

Thus extravagance, though dictated by vanity, and incited by voluptuousness, seldom procures ultimately either applause or pleasure.

If praise be justly estimated by the character of those from whom it is received, little satisfaction will be given to the spendthrift by the encomiums which he purchases. For who are they that animate him in his pursuits, but young men thoughtless and abandoned like himself, unacquainted with all on which the wisdom of nations has impressed the stamp of excellence, and devoid alike of knowledge and of virtue? By whom is his profusion praised, but by wretches who consider him as subservient to their purposes, Sirens that enticed him to shipwreck, and Cyclops that are gaping to devour him?

Every man, whose knowledge, or whose virtue, can give value to his opinion, looks with scorn, or pity, neither of which can afford much gratification to pride, on him whom the panders of luxury have drawn into the circle of their influence, and whom he sees parcelled out among the different ministers of folly, and about to be torn to pieces by tailors and jockies, vintners and attorneys, who at once rob and ridicule him, and who are secretly triumphing over his weakness, when they present new incitements to his

appetite, and heighten his desires by counterfeited applause.

Such is the praise that is purchased by prodigality. Even when it is yet not discovered to be false, it is the praise only of those whom it is reproachful to please, and whose sincerity is corrupted by their interest; men who live by the riots which they encourage, and who know that whenever their pupil grows wise, they shall loose their power. Yet with such flatteries, if they could last, might the cravings of vanity, which is seldom very delicate, be satisfied; but the time is always hastening forward when this triumph, poor as it is, shall vanish, and when those who now surround him with obsequiousness and compliments, fawn among his equipage, and animate his riots, shall turn upon him with insolence, and reproach him with the vices promoted by themselves.

And as little pretensions has the man who squanders his estate, by vain or vicious expenses, to greater degrees of pleasure than are obtained by others. To make any happiness sincere, it is necessary that we believe it to be lasting; since whatever we suppose ourselves in danger of losing, must be enjoyed with solicitude and uneasiness, and the more value we set upon it, the more must the present possession be imbittered. How can he then be envied for his felicity, who knows that its continuance cannot be expected, and who is conscious that a very short time will give him up to the gripe of poverty, which will be harder to be borne, as he has given way to more excesses, wantoned in greater abundance, and indulged his appetites with more profuseness?

It appears evident that frugality is necessary even to complete the pleasure of expense; for it may be generally remarked of those who squander what they know their fortune not sufficient to allow, that in their most jovial expense, there always breaks out some proof of discontent and impatience; they either scatter with a kind of wild desperation, and affected lavishness, as criminals brave the gallows when they cannot escape it, or pay their money