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for want of venturing to look behind him, thinks the enemy perpetually at his heels.

When he was interrupted by company, or fatigued with business, he so strongly imaged to himself the happiness of leisure and retreat, that he determined to enjoy them for the future without interruption, and to exclude for ever all that could deprive him of his darling satisfactions. He forgot, in the vehemence of desire, that solitude and quiet owe their pleasures to those miseries, which he was so studious to obviate: for such are the vicissitudes of the world, through all its parts, that day and night, labour and rest, hurry and retirement, endear each other; such are the changes that keep the mind in action; we desire, we pursue, we obtain, we are satiated : we desire something else, and begin a new pursuit.

If he had proceeded in his project, and fixed his habitation in the most delightful part of the new world, it may be doubted, whether his distance from the vanities of life, would have cnabled him to keep away the vexations. It is common for a man, who feels pain, to fancy that he could bear it better in any other part. Cowley having known the troubles and perplexities of a particular condition, readily persuaded himself that nothing worse was to be found, and that every alteration would bring some improvement: he never suspected that the cause of his unhappiness was within, that his own passions were not sufficiently regulated, and that he was harassed by his own impatience, which could never be without something to awaken it, would accompany him over the sea, and find its way to his American elysium. He would, upon the trial, have been soon convinced, that the fountain of


content must spring up in the mind; and that he who has so little knowledge of human nature, as to seek happiness by changing any thing but his own dispositions, will waste his life in fruitless efforts, and multiply the griefs which he purposes to remove*.

* See Dr. Johnson's Life of Cowley, vol. ix.

p. 10. 16.

NUMB. 7. Tuesday, April 10, 1750.

O qui perpetuâ mụndum ratione gubernas,
Terrarum cælique sator!.
Disjice terrenæ nebulas & pondera molis,
Atque tuo splendore mica! Tu namque serenum,
Tu requies tranquilla piis. Te cernere, finis,
Principium, vector, dur, semita, terminus, idem. BOETILIUS.

O thou whose pow'r o'er moving worlds presides,
Whose voice created, and whose wisdom guides,
On darkling man in pure effulgence shine,
And cheer the clouded mind with light divine.
'Tis thine alone to calm the pious breast
With silent confidence and holy rest:
From thee, great God, we spring, to thee we tend,
Path, motive, guide, original, and end.

HE love of RETIREMENT has, in all ages,

adhered closely to those minds, which have been most enlarged by knowledge, or elevated by genius. Those who enjoyed every thing generally supposed to confer happiness, have been forced to seek it in the shades of privacy. Though they possessed both power and riches, and were, therefore, surrounded by men who considered it as their chief interest to remove from them every thing that might offend their ease, or interrupt their pleasure, they have soon felt the languors of satiety, and found themselves unable to pursue the race of life without frequent respirations of intermediate solitude.

To produce ihis disposition, nothing appears requisite but quick sensibility, and active imagination; for, though not devoted to virtue, or science, the man, whose faculties enable him to make ready comparisons of the present with the past, will find such a constant recurrence of the same pleasures and troubles, the same expectations and disappointments, that he will gladly snatch an hour of retreat, to let his thoughts expatiate at large, and seek for that variety in his own ideas, which the objects of sense cannot afford him.

Nor will greatness, or abundance, exempt him from the importunities of this desire, since, if he is born to think, he cannot restrain himself from a thousand inquiries and speculations, which he must pursue by his own reason, and which the splendour of his condition can only hinder : for those who are most exalted above dependance or control, are yet condemned to pay so large a tribute of their time to custom, ceremony, and popularity, that, according to the Greek proverb, no man in the house is more a slave than the master.

When a king asked Euclid, the mathematician, whether he could not explain his art to him in a more compendious manner? he was answered, That there was no royal way to geometry. Other things may be seized by might, or purchased with money, but knowledge is to be gained only by study, and study to be prosecuted only in retirement.

These are some of the motives which have had power to sequester kings and heroes from the crowds that soothed them with flatteries, or inspirited them with acclamations; but their efficacy seems confined


to the higher mind, and to operate little upon

the common classes of mankind, to whose conceptions the present assemblage of things is adequate, and who seldom range beyond those entertainments and vexations, which solicit their attention by pressing on their senses.

But there is an universal reason for some stated intervals of solitude, which the institutions of the church call upon me now especially to mention; a reason which extends as wide as moral duty, or the hopes of divine favour in a future state; and which ought to influence all ranks of life, and all degrees of intellect; since none can imagine themselves not comprehended in its obligation, but such as determime to set their Maker at defiance by obstinate wickedness, or whose enthusiastick security of his approbation places them above external ordinances, and all human means of improvement.

The great task of him who conducts his life by the precepts of religion, is to make the future predominate over the present, to impress upon his mind so strong a sense of the importance of obedience to the divine will, of the value of the reward promised to virtue, and the terrours of the punishment denounced against crimes, as may overbear all the temptations which temporal hope or fear can bring in his way, and enable hiin to bid equal defiance to joy and sorrow, to turn away at one tirne from the allurements of ambition, and push forward at another against the threats of calamity.

It is not without reason that the apostle represents our passage through this stage of our existence by

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