REASONS FOR CONTENTMENT,

ADDRESSED TO THE

LABOURING PART OF THE BRITISH PUBLIC.

thought which generate them. He enjoys, therefore, ease in this respect, and ease resulting from the best cause, the power of keeping his imagination at home; of confining it to what belongs to himself, instead of sending it forth to wander amongst speculations which have neither limits nor use, amidst views of unat. tainable grandeur, fancied happiness, of extolled, because unexperienced, privileges and delights.

HUMAN life has been said to resemble the situ, no leisure there or vacancy for the trains of ation of spectators in a theatre, where, whilst each person is engaged by the scene which passes before him, no one thinks about the place in which he is seated. It is only when the business is interrupted, or when the spectator's attention to it grows idle and remiss, that he begins to consider at all, who is before him or who is behind him, whether others are better accommodated than himself, or whether many be not much worse. It is thus with the various ranks and stations of society. So long as a man is intent upon the duties and concerns of his own condition, he never thinks of comparing it with any other; he is never troubled with reflections upon the different classes and orders of mankind, the advantages and disadvantages of each, the necessity or nonnecessity of civil distinctions, much less does he feel within himself a disposition to covet or envy any of them. He is too much taken up with the occupations of his calling, its pursuits, cares, and business, to bestow unprofitable meditations upon the circumstances in which he sees others placed. And by this means a man of a sound and active mind has, in his very constitution, a remedy against the disturbance of envy and discontent. These passions gain no admittance into his breast, because there is

But

The wisest advice that can be given is, never to allow our attention to dwell upon comparisons between our own condition and that of others, but to keep it fixed upon the duties and concerns of the condition itself. since every man has not this power; since the minds of some men will be busy in contemplating the advantages which they see others possess ; and since persons in laborious stations of life are wont to view the higher ranks of society, with sentiments which not only tend to make themselves unhappy, but which are very different from the truth; may be an useful office to point out to them some of those considerations which, if they will turn their thoughts to the subject, they should endeavour to take fairly into the account.

And, first; we are most of us apt to mur.

man.

nity.

mur, when we see exorbitant fortunes placed | this. They, if any such there be, who would in the hands of single persons; larger, we are teach you to expect more, give you no instance sure, than they can want, or, as we think, where more has ever been attained. than they can use. This is so common a re- But Providence, which foresaw, which apflection, that I will not say it is not natural. pointed, indeed, the necessity to which huBut whenever the complaint comes into our man affairs are subjected (and against which minds, we ought to recollect, that the thing it were impious to complain), hath contrived, happens in consequence of those very rules that, whilst fortunes are only for a few, the and laws which secure to ourselves our pro- rest of mankind may be happy without them. perty, be it ever so small. The laws which And this leads me to consider the comparative accidentally cast enormous estates into one advantages and comforts which belong to the great man's possession, are, after all, the self-condition of those who subsist, as the great same laws which protect and guard the poor mass of every people do and must subsist, by Fixed rules of property are establish- personal labour, and the solid reasons they ed for one as well as another, without know-have for contentment in their stations. I do ing, before-hand, whom they may affect. If not now use the terms poor and rich: because these rules sometimes throw an excessive or that man is to be accounted poor, of whatever disproportionate share to one man's lot, who rank he be, and suffers the pains of poverty, can help it? It is much better that it should whose expenses exceed his resources; and no be so, than that the rules themselves should man is, properly speaking, poor but he. But be broken up; and you can only have one I, at present, consider the advantages of those side of the alternative or the other. To abo-laborious conditions of life which compose lish riches, would not be to abolish poverty; the great portion of every human commubut, on the contrary, to leave it without protection or resource. It is not for the poor man to repine at the effects of laws and rules, by which he himself is benefited every hour of his existence; which secure to him his earnings, his habitation, his bread, his life; without which he, no more than the rich man, could either eat his meal in quietness, or go to bed in safety. Of the two, it is rather more the concern of the poor to stand up for the laws, than of the rich; for it is the law which defends the weak against the strong, the humble against the powerful, the little against the great; and weak and strong, humble and powerful, little and great, there would be, even were there no laws whatever. Beside, what, after all, is the mischief? The owner of a great estate does not eat or drink more than the owner of a small one. His fields do not produce worse crops, nor does the produce maintain fewer mouths. If estates were more equally divided, would greater numbers be fed, or clothed, or employed? Either, therefore, large fortunes are not a public evil, or, if they be in any degree an evil, it is to be borne with, for the sake of those fixed and general rules concerning property, in the preservation and steadiness of which all are interested.

And, first; it is an inestimable blessing of such situations, that they supply a constant train of employment both to body and mind. A husbandman, or a manufacturer, or a tradesman, never goes to bed at night without having his business to rise up to in the morning. He would understand the value of this advantage, did he know that the want of it composes one of the greatest plagues of the human soul; a plague by which the rich, especially those who inherit riches, are exceedingly oppressed. Indeed it is to get rid of it, that is to say, it is to have something to do, that they are driven upon those strange and unaccountable ways of passing their time, in which we sometimes see them, to our surprise, engaged. A poor man's condition supplies him with that which no man can do without, and with which a rich man, with all his opportunities, and all his contrivance, can hardly supply himself; regular engagement, business to look forward to, something to be done for every day, some employment prepared for every morning. A few of better judgment can seek out for themselves constant and useful occupation. There is not one of you takes the pains in his calling, which some of the most independent men in the nation have taken, and are taking, to Fortunes, however, of any kind, from the promote what they deem to be a point of great nature of the thing, can only fall to the lot concern to the interests of humanity, by which of a few. I say, "from the nature of the neither they nor theirs can ever gain a shilthing." The very utmost that can be done ling, and in which should they succeed, those by laws and government, is to enable every who are to be benefited by their service, will man, who hath health, to procure a healthy neither know nor thank them for it. I only subsistence for himself and a family. Where mention this to show, in conjunction with this is the case, things are at their perfection. They have reached their limit. Were the princes and nobility, the legislators and counsellors of the land, all of them the best and wisest men that ever lived, their united virtue and wisdom could do no more than

what has been observed above, that, of those who are at liberty to act as they please, the wise prove, and the foolish confess, by their conduct, that a life of employment is the only life worth leading; and that the chief difference between their manner of passing their

time and yours, is, that they can choose the stations; because in what we reckon superior objects of their activity, which you cannot. ranks of life, there is a real difficulty in plac This privilege may be an advantage to some, ing children in situations which may in any but for nine out of ten it is fortunate that oc-degree support them in the class and in the upation is provided to their hands, that they habits in which they have been brought up by nave it not to seek, that it is imposed upon their parents: from which great and oftenthem by their necessities and occasions; for times distressing perplexity the poor are free. the consequence of liberty in this respect would With health of body, innocence of mind, and be, that, lost in the perplexity of choosing, habits of industry, a poor man's child has nothey would sink into irrecoverable indolence, thing to be afraid of, nor his father or mother inaction, and unconcern; into that vacancy any thing to be afraid of for him. and tiresomeness of time and thought which The labour of the world is carried on by are inseparable from such a situation. A man's service, that is, by one man working under thoughts must be going. Whilst he is awake, another man's direction. I take it for granted the working of his mind is as constant as the that this is the best way of conducting busibeating of his pulse. He can no more stop the ness, because all nations and ages have adopted one than the other. Hence if our thoughts it. Consequently service is the relation which, have nothing to act upon, they act upon our-of all others, affects the greatest numbers of selves. They acquire a corrosive quality. They individuals, and in the most sensible manner. become in the last degree irksome and tor- In whatever country, therefore, this relation menting. Wherefore that sort of equitable is well and equitably regulated, in that counengagement, which takes up the thoughts suf- try the poor will be happy. Now how is the Giciently, yet so as to leave them capable of matter managed with.us? Except apprenturning to any thing more important, as occa- ticeships, the necessity of which every one, at sions offer or require, is a most invaluable least every father and mother, will acknowblessing. And if the industrious be not sen-ledge, as the best, if not the only practicable, sible of the blessing, it is for no other reason way of gaining instruction and skill, and than because they have never experienced, or which have their foundation in nature, because rather suffered the want of it. they have their foundation in the natural ig

Again; some of the necessities which pover-norance and imbecility of youth; except these, ty (if the condition of the labouring part of service in England, is, as it ought to be, volunmankind must be so called) imposes, are not tary and by contract; a fair exchange of work hardships but pleasures. Frugality itself is a for wages; an equal bargain, in which each pleasure. It is an exercise of attention and party has his rights and his redress; wherein contrivance, which, whenever it is successful, every servant chooses his master. Can this produces satisfaction. The very care and fore-be mended? I will add, that a continuance cast that are necessary to keep expenses and of this connexion is frequently the foundation earnings upon a level, form, when not embar- of so much mutual kindness and attachment, rassed by too great difficulties, an agreeable that very few friendships are more cordial, or engagement of the thoughts. This is lost amidst abundance. There is no pleasure in taking ont of a large unmeasured fund. They who do that, and only that, are the mere conveyers of money from one hand to another.

more sincere; that it leaves oftentimes nothing in servitude except the name; nor any dis. tinction but what one party is as much pleased with, and sometimes also as proud of, as the other.

A yet more serious advantage which persons What then (for this is the fair way of calin inferior stations possess, is the ease with culating) is there in higher stations to place which they provide for their children. All against these advantages? What does the the provision which a poor man's child re- poor man see in the life or condition of the quires, is contained in two words, "industry rich, that should render him dissatisfied with and innocence." With these qualities, though his own? without a shilling to set him forwards, he goes Was there as much in sensual pleasures, I into the world prepared to become an useful, mean in the luxuries of eating and drinking, virtuous, and happy man. Nor will he fail to and other gratifications of that sort, as some meet with a maintenance adequate to the ha- men's imaginations would represent them to bits with which he has been brought up, and be, but which no man's experience finds in to the expectations which he has formed; a them, I contend, that even in these respects, degree of success sufficient for a person of any the advantage is on the side of the poor. The condition whatever. These qualities of in- rich, who addict themselves to indulgence, dustry and innocence, which, I repeat again, lose their relish. Their desires are dead. Their are all that are absolutely necessary, every pa- sensibilities are worn and tired. Hence they rent can give to his children without expense, lead a languid satiated existence. Hardly any because he can give them by his own authori- thing can amuse, or rouse, or gratify them. ty and example; and they are to be commu- Whereas the poor man, if something extraornicated, I believe, and preserved, in no other dinary fall in his way, comes to the repast with way. I call this a serious advantage of humble appetite; is pleased and refreshed; derives

would find him, if pleased at all, taking pleasure in some of those simple enjoyments which they can command as well as he. They would find him amongst his children, in his husban dry, in his garden, pursuing some rural diversion, or occupied with some trifling exercise, which are all gratifications, as much within the power and reach of the poor man as of the rich; or rather more so.

from his usual course of moderation and tem- | grandeur of their houses, dress, equipage, and perance a quickness of perception and delight attendance, they only envy the rich these which the unrestrained voluptuary knows no- things because they do not know the rich. thing of. Habits of all kinds are much the They have not opportunities of observing with same. Whatever is habitual, becomes smooth what neglect and insensibility the rich posand indifferent, and nothing more. The lux- sess and regard these things themselves. If urious receive no greater pleasures from their they could see the great man in his retiredainties, than the peasant does from his home-ment, and in his actual manner of life, they ly fare. But here is the difference: The peasant whenever he goes abroad, finds a feast, whereas the epicure must be sumptuously entertained to escape disgust. They who spend every day in diversions, and they who go every day about their usual business, pass their time much alike. Attending to what they are about, wanting nothing, regretting nothing, they are both, whilst engaged, in a state of ease; but then, whatever suspends the pursuits of the man of diversion, distresses him, whereas to the labourer, or the man of business, every pause is a recreation. And this is a vast advantage which they possess who are trained and inured to a life of occupation, above the man who sets up for a life of pleasure. Variety is soon exhausted. Novelty itself is no longer new. Amusements are become too familiar to delight, and he is in a situation in which he can never change but for the worse.

To learn the art of contentment, is only to learn what happiness actually consists in. Sensual pleasures add little to its substance. Ease, if by that be meant exemption from labour, contributes nothing. One, however, constant spring of satisfaction, and almost infallible support of cheerfulness and spirits, is the exercise of domestic affections; the presence of objects of tenderness and endearment in our families, our kindred, our friends. Now, have the poor any thing to complain of here? Are they not surrounded by their relatives as geAnother article which the poor are apt to nerally as others? The poor man has his wife envy in the rich, is their ease. Now here and children about him; and what has the they mistake the matter totally. They call rich more? He has the same enjoyment of inaction ease, whereas nothing is farther from their society, the same solicitude for their welit. Rest is ease. That is true; but no man fare, the same pleasure in their good quali. can rest who has not worked. Rest is the ties, improvement, and success: their concessation of labour. It cannot therefore be nexion with him is as strict and intimate, enjoyed, or even tasted, except by those who their attachment as strong, their gratitude as have known fatigue. The rich see, and not warm. I have no propensity to envy any without envy, the refreshment and pleasure one, least of all the rich and great; but if which rest affords to the poor, and choose to were disposed to this weakness, the subject of wonder that they cannot find the same enjoy-my envy would be, a healthy young man, in ment in being free from the necessity of working at all. They do not observe that this enjoyment must be purchased by previous labour, and that he who will not pay the price cannot have the gratification. Being without But was difference of rank or fortune of work is one thing; reposing from work is more importance to personal happiness than it another. The one is as tiresome and insipid is, it would be ill purchased by any sudden or as the other is sweet and soothing. The one, violent change of condition. An alteration of in general, is the fate of the rich man, the circumstances, which breaks up a man's ha other is the fortune of the poor. I have heard bits of life, deprives him of his occupation, reit said, that if the face of happiness can any moves him from his acquaintance, may be calwhere be seen, it is in the summer evening of led an elevation of fortune, but hardly ever a country village; where, after the labours of brings with it an addition of enjoyment. They the day, each man at his door, with his child- to whom accidents of this sort have happened, ren, amongst his neighbours, feels his frame never found them to answer their expectations and his heart at rest, every thing about him After the first hurry of the change is over, pleased and pleasing, and a delight and com- they are surprised to feel in themselves list placency in his sensations far beyond what ei-lessness and dejection, a consciousness of sother luxury or diversion can afford. The litude, vacancy, and restraint, in the place of rich want this; and they want what they must cheerfulness, liberty, and ease. They try to

never have.

As to some other things which the poor are disposed to envy in the condition of the rich, such as their state, their appearance, the

full possession of his strength and faculties, going forth in a morning to work for his wife and children, or bringing them home his wages at night.

make up for what they have lost, sometimes by a beastly sottishness, sometimes by a fool ish dissipation, sometimes by a stupid sloth; all which effects are only so many confessions,

that changes of this sort were not made for tion, I have not thought it necessary to introman. If any public disturbance should pro- duce religion, into the inquiry at all; because duce, not an equality (for that is not the pro- I contend, that the man who murmurs and reper name to give it,) but a jumble of ranks and pines, when he has nothing to murmur and reprofessions amongst us, it is not only evident pine about, but the mere want of independent what the rich would lose, but there is also this property, is not only irreligious, but unreasonfurther misfortune, that what the rich lost the able, in his complaint; and that he would find, poor would not gain. I (God knows) could not did he know the truth, and consider his case get my livelihood by labour, nor would the la- fairly, that a life of labour, such, I mean, as is bourer find any solace or enjoyment in my led by the labouring part of mankind in this studies. If we were to exchange conditions country, has advantages in it which compen to-morrow, all the effect would be, that we sate all its inconveniences. When compared both should be more miserable, and the work with the life of the rich, it is better in these of both be worse done. Without debating, important respects: It supplies employment, therefore, what might be very difficult to de- it promotes activity. It keeps the body in betcide, which of our two conditions was better ter health, the mind more engaged, and, of to begin with, one point is certain, that it is course, more quiet. It is more sensible of ease, best for each to remain in his own. The change, more susceptible of pleasure. It is attended and the only change, to be desired, is that with greater alacrity of spirits, a more congradual and progressive improvement of our stant cheerfulness and serenity of temper. It circumstances which is the natural fruit of affords easier and more certain methods of successful industry; when each year is some-sending children into the world in situations thing better than the last; when we are ena- suited to their habits and expectations. It is bled to add to our little household one article free from many heavy anxieties which rich after another of new comfort or conveniency, men feel; it is fraught with many sources of as our profits increase, or our burden becomes delight which they want. less; and, what is best of all, when we can af- If to these reasons for contentment, the reford, as our strength declines, to relax our la-flecting husbandman or artificer adds another bours, or divide our cares. This may be look-very material one, that changes of condition, ed forward to, and is practicable, by great num-which are attended with a breaking up and sabers in a state of public order and quiet; it is crifice of our ancient course and habit of living, absolutely impossible in any other. never can be productive of happiness, he will If, in comparing the different conditions of perceive, I trust, that to covet the stations or social life, we bring religion into the account, fortunes of the rich, or so, however, to covet the argument is still easier. Religion smooths them, as to wish to seize them by force, or all inequalities, because it unfolds a prospect through the medium of public uproar and conwhich makes all earthly distinctions nothing. fusion, is not only wickedness, but folly, as And I do allow that there are many cases of mistaken in the end as in the means, that is not sickness, affliction, and distress, which Chris-only to venture out to sea in a storm, but to ventianity alone can comfort. But in estimating ture for nothing.

the mere diversities of station and civil condi

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