world, arises from a deceitful figure which imFalse colours are

poses on the public view.

hung out the real state of men, is not what it seems to be. The order of society requires a distinction of ranks to take place; but in point of happiness, all men come much nearer to equality than is commonly imagined; and the circumstances, which form any material difference of happiness among them, are not of that nature which renders them a ground of envy. The poor man possesses not, it is true, some of the conveniences and pleasures of the rich; but, in return, he is free from many embarrassments to which they are subject. By the simplicity and uniformity of his life, he is delivered from that variety of cares, which perplex those who have great affairs to manage, intricate plans to pursue, many, enemies, perhaps, to encounter in the pursuit. In the tranquillity of his small habitation, and private family, he enjoys a peace which is often unknown to courts. The gratifications of nature, which are always the most satis factory, are possessed by him to their full extent; and if he be a stranger to the refined pleasures of the wealthy, he is unacquainted also with the desire of them, and by consequence, feels

no want. His plain meal satisfies his appetite, with a relish, probably higher than that of the rich man, who sits down to his luxurious banquet. His sleep is more sound; his health more firm; he knows not what spleen, languor, and listlessness aré. His accustomed employments or labours are not more oppressive to him, than the labour of attendance on courts and the great, the labours of dress, the fatigue of amusements, frequently are to the rich. In the mean time, all the beauty of the face of nature, all the enjoyments of domestic society, all the gaiety and cheerfulness of an easy mind, are as open to him, as to those of the highest rank. The splendour of retinue, the sound of titles, the appearances of high respect, are indeed soothing for a short time, to the great. But, become familiar, they are soon forgotten. Custom effaces their impression. They sink into the rank of those ordinary things, which daily recur, without raising any sensation of joy. Let us cease, therefore, from looking up with discontent and envy to those, whom birth or fortune has placed above us.

balance of happiness fairly.

Let us adjust the

When we think

of the enjoyments we want, we should think

2

also of the troubles from which we are free. If we allow their just value to the comforts we possess, we shall find reason to rest satisfied with a very moderate, though not an opulent and splendid condition of fortune, Often, did wę know the whole, we should be inclined to pity the state of those whom we now envy.

THE INJUSTICE OF AN UNCHARITABLE SPIRIT.

A SUSPICIOUS, uncharitable spirit is not only inconsistent with all social virtue and happiness, but it is also, in itself, unreasonable and unjust. In order to form sound opinions concerning cha racters and actions, two things are especially requisite, information and impartiality. But such as are most forward to decide unfavourably, are commonly destitute of both. Instead of possessing, or even requiring full information, the grounds on which they proceed, are frequently the most slight and frivolous. A tale, per

haps, which the idle have invented, the inquisitive have listened to, and the credulous have propagated; or a real incident, which rumour, in carrying it along, has exaggerated and disguised, supplies them with materials of con fident assertion, and decisive judgment. From an action they presently look into the heart, and infer the motive. This supposed motive they conclude to be the ruling principle; and pronounce at once concerning the whole character,

Nothing can be more contrary both to equity and to sound reason, than such precipitate judgments. Any man who attends to what passes within himself, may easily discern what a complicated system, the human character is; and what a variety of circumstances must be taken into the account, in order to estimate it truly. No single instance of conduct whatever, is sufficient to determine it. As from one worthy action, it were credulity, not charity, to conclude a person to be free from all vice; so from one which is censurable, it is perfectly unjust to infer, that the author of it is without conscience, and without merit. If we knew all the attending Circumstances, it might appear in an excusable

light; nay, perhaps, under a commendable form. The motives of the actor may have been entirely dfferent from those which we ascribe to him; and where we suppose him impelled by bad design, he may have been prompted by conscience and mistaken principle. Admitting the action to have been in every view criminal, he may have been hurried into it through inadverten cy and surprize. He may have sincerely repented, and the virtuous principle may have now regain. ed its full vigour. Perhaps this was the corner of frailty; the quarter on which he lay open to the incursions of temptation; while the other avenues of his heart, were firmly guarded by conscience.

It is therefore evident, that no part of the government of our temper deserves attention more, than to keep our minds pure from uncharitable prejudices, and open to candour and humanity in judging of others. The worst. consequences, both to ourselves and to society, fellow from the opposite spirit.