greatly diminished, in this respect. The poor are commonly spoken of as the vicious, and the virtuous poor. Those who look upon the former, as not entitled to charity, have not considered. These wretched beings may have come into life with worthy propensities, and may have been lea by example, or through ignorance of the purposes of life, or from the perversion of them, to the degraded state in which they are seen. They are still human; and sensibilities of mind, and body, yet live in them. Society and its members, owe them a debt, in having permitted, since they did not prevent, such mournful depravity. These persons are entitled to be comfortably taken care of at the public expense; but not to be furnished with money as beggars, without first knowing to what purposes it is to be applied. If one who is solicited to afford relief would take the trouble to go to the place of abode of such persons, he would sometimes behold a scene of wretchedness, which would touch his heart, and possibly put him upon thinking of whose mercy it is, that he is not himself, what he beholds. He might, in such visit, have performed an act of humanity for which he would properly esteem himself, and he might perhaps return from his visit, a better man.

409. The virtuous poor are entitled to the tender est sympathy. Consider how sorely tempted they are, to seek relief from distressing wants, by whatsoever means they can. They may have been independent of all charity, and sufficiently instructed to be entitled to the respect, esteem, and friendly society of those, whom the world justly respects. Causes, over which they had no control, even the performance of duties, may have made them infirm, and helpless, with all the keen sensibility of remembered independence. It is a noble duty of Christian benevolence to visit and console, and minister to the wants of such unfortunate persons. It is sympathy, and kindness, that they are grateful for, rather than for money. The busy world seems to have closed every heart, and hand to them, and to have condemned them to exile, in the very bosom

of society. How honorable it is, in such persons, amidst all their temptations, to have done no wrong; not even, perhaps, to murmur at the dispensations of Providence. A young and fervent heart, will learn far better lessons for the purposes of this life, in visiting, comforting, and relieving such objects of charity, than in many of the places which they are accustomed to frequent.* Helpless poverty, is a real, positive evil. But, it is not a natural evil. In most cases it is occasioned by ignorance, or wilful disobedience. Come as it may, it is a charge on society; and many a heart may beat with more complacency, in having done the duty of ministering to its relief.

CHAPTER XLI.

Dissatisfactions in human life, arising from supposed inequality and injustice in the distribution of good.

410. A poor man who looks at the outside of a splendid mansion, and imagines the means of happiness which are found therein, naturally compares his own condition, with that of the fortunate owner. One who is poorly clad, passes another on the high way, who is sumptuously adorned, and who is drawn in an easy carriage, guided by a servant, who is, like himself, human. One goes into a court house, or legislative assembly, and hears a man speaking, and commanding the attention of a numerous collection of persons. compares his condition with that of the rich, the luxurious, and the well-educated. He finds that injustice has been done to him. His own home is a humble one; his garments are poor, and obtained

He

* There has lately appeared a translation (by Miss Peabody) of Degerando's "Visiter of the Poor;" with an introduction by Dr. Tuckerman, which well deserves the attentive study of all, who are disposed to perform the duties implied in Charity to the Poor.

with difficulty; he cannot ride, nor can he gam money, and applause by any intellectual effort. The world is, to him, a bad one; and to exist in it, is to be miserable. Is he right in his opinions, and the world wrong; or is he wrong, and the world right? The world may be wrong, in the action of some of the individuals, who compose it; the complainant is wrong in this, he is not well informed of the purposes of life; nor of the nature of society. He is deceived in supposing that riches, honors, and intellectual powers, are, in themselves, HAPPINESS. He is deceived, through his ignorance in this, that such incidents are only means to happiness, and may be means to misery, if ill used. Certainly there must be riches, and distinctions in the condition of men. There must be some men better informed, and with more intellectual power, than others have. But, he is greatly mistaken in supposing, that every one must be happy, because he has riches, distinction, and knowledge. Whether such an one is happy, or not, depends on the moral character of his own mind. For who does not know, that one may be very rich, highly distinguished, very intelligent, and very miserable. A false estimate of the value of wealth, in human life, that is, the covetousness of it, and the holding of it, as an ultimate possession, instead of taking it to be used for honorable and commendable purposes, is (as has been shown) one of the most degrading perversions that can be seen among men. So, also, distinctions are means of happiness or not, as the holder of them does or does not comprehend the moral use of them. Intellectual power is good or bad to the possessor, as he does, or does not use it, for his own rational good, and that of his fellowmen. The true moral perception, which a just, gentle, civil, temperate, industrious, healthy man may have, although he be comparatively poor (for such a one cannot be dependently poor) may insure to him a far happier life, than many a rich distinguished and intellectual man, ever knew.

If, however, such a man, as the last mentioned,

should know, the proper use of wealth, of distinction, and of intellectual power, and should use all these means, honorably to himself, and usefully to others, is not this the very inequality, and injustice, which are complained of?

411. Let us see, then, if there be any thing wrong, and justly to be complained of, in this respect.

Can any one man be a minister, a physician, a lawyer, a farmer, a blacksmith, a merchant, a manufacturer, a shipbuilder, a mariner, a judge, a shoemaker, a miller, &c. Are not all these and many other classes, necessary in the division of labor, on which the prosperity of society depends? Are not all men, in whatsoever vocation they are, more or less gifted by nature; more or less instructed by education; more or less diligent in their vocations; more or less fortunate in the place, time, manner and circumstances, in which they carry on their respective callings? Do not the general laws of the Creator, in tempests, storms, peculiarity of seasons, in epidemic diseases, &c., sometimes derange the wisest of human plans? Do not unforeseen political changes, whether in one's own country, or in others, affect human prosperity, which no prudence, no intelligence, could foresee or prevent? Can every man be born to an inheritance, or keep one, if he happens to be? Are there not general laws in the action of society, as there are in the action of the material universe, to which individuals, and whole classes of individuals, must submit? Can any man be born to any particular condition? How can he influence the time, and the circumstances in which he shall become one of the millions of his nation? He must blame his progenitors if he do not like his natural qualities; his. instructers, and most commonly himself, if his acquired qualities be not such as he would have them to be. Thus, it is plain, that from combined causes, partly such as no mortal can control, and partly such as he can control, and for the not controling of which he must blame himself, there must be,

what is called, inequality of condition. It does not appear that men complain of not being wise, well instructed, amiable, virtuous, intelligent, gentle, temperate, industrious, as other men; but that they are not rich as other men; or not as much esteemed as they would be, if they were rich. Let us consider then what riches are, and what are the means of becoming rich.

412. It is apparent to every observer, that the members of society, are variously employed, and that they have, respectively, more or less of property. Is this inequality among men, an injustice, and society, therefore, wrong? If this sort of complaint were heard in a country, where certain individuals are immensely rich, raised above their fellow men, in general, by titles, and constituted law-makers, and judges, and even ecclesiastical dignitaries, by the single accident of birth, it would seem to have much of reason to support it. It is believed, that there is not any reason in it, among a people, where all such distinctions, founded in birth, are unknown; and where every one may, if he can, and will, raise himself to any reasonable distinction, which he may deserve. We see not how this complaint is properly raised in a community, which has the unquestionable privilege of choosing, as it may see fit, its public agents, of every description, and even its religious teachers, from among its own members. If there be errors, as undoubtedly there may be, in the public policy, the members of this community, have an easy and peaceable remedy, in their own hands. If they are sufficiently intelligent, and well informed to know, that a case has arisen in which the remedy is called for, it is their own fault if it be not applied.

413. Riches consist of that part of the surface of the earth, which can be used for human habitations and their appendages; of that part which can be used to produce vegetation; of that part over which, and near which, there are flowing waters capable of imparting motion; they consist of all personal estate, and of money, the agreed representative of