No. I.

ESSAY VII.

OF THE MIDDLE STATION OF LIFE.

THE moral of the following fable will eafily difcover itself, without my explaining it. One rivulet meeting another, with whom he had been long united in strictest amity, with noify haughtiness and difdain thus bespoke him-" What, brother! still in the same state! Still low and creeping! Are you not ashamed, when you behold me, who, though lately in a like condition with you, am now become a great river, and fhall fhortly be able to rival the Danube or the Rhine, provided those friendly rains continue, which have favoured my banks, but neg lected yours."—"Very true," replies the humble rivulet: "You are now, indeed, fwoln to a great fize; but methinks you are become withal, fomewhat turbulent and muddy. I am contented with my low condition and my purity.”

Inftead of commenting upon this fable, I fhall take occafion from it to compare the different stations of life, and to perfuade fuch of my readers as are placed in the middle ftation to be fatisfied with it, as the most eligible of all others. These form the most numerous rank of men that can be fuppofed fuf,

ceptible of philofophy; and, therefore, all dif courfes of morality ought principally to be address

ed

ed to them. The great are too much immersed in pleasure; and the poor too much occupied in providing for the neceffities of life, to hearken to the calm voice of reafon. The middle station, as it is most happy in many refpects, fo particularly in this, that a man, placed in it, can, with the greateft leifure, confider his own happiness, and reap a new enjoyment, from comparing his fituation with that of perfons above or below him.

Agur's prayer is fufficiently noted-" Two things have I required of thee; deny me them not before I die: remove far from me, vanity and lies; give me neither poverty nor riches; feed me with food convenient for me; lest I be full and deny thee, and fay, who is the Lord? or lest I be poor, and fteal, and take the name of my God in vain.". The middle station is here juftly recommended, as affording the fulleft fecurity for virtue; and I may alfo add, that it gives opportunity for the most ample exercise of it, and furnishes employment for every good quality which we can poffibly be poffeffed of. Those who are placed among the lower ranks of men, have little opportunity of exerting any other virtue, befides thofe of patience, refignation, industry, and integrity. Those who are advanced into the higher ftations, have full employment for their generosity, humanity, affability, and charity. When a man lies betwixt these two extremes, he can exert the former virtues towards his fuperiors, and the latter towards his inferiors. Every moral quality, which the human foul is fufceptible

susceptible of, may have its turn, and be called up to action; and a man may, after this manner, be much more certain of his progress in virtue, than where his good qualities lie dormant, and without employment.

But there is another virtue, that feems principally to lye among equals, and is, for that reason, chiefly calculated for the middle ftation of life. This virtue is friendship. I believe most men of generous tempers are apt to envy the great, when they confider the large opportunities fuch perfons have of doing good to their fellow-creatures, and of acquiring the friendship and esteem of men of merit. They make no advances in vain, and are not obliged to associate with those whom they have little kindness for; like people of inferior stations, who are fubject to have their proffers of friendship rejected, even where they would be moft fond of placing their affections, But though the great have more facility in acquiring friendships, they cannot be fo certain of the fincerity of them, as men of a lower rank; fince the favours they bestow may ac quire them flattery, inftead of goodwill and kindnefs. It has been very judiciously remarked, that we attach ourselves more by the fervices we perform than by those we receive, and that a man is in danger of lofing his friends by obliging them too far. I fhould, therefore, chufe to lye in the middle way, and to have my commerce with my friend varied both by obligations given and received. I have too much pride to be willing that all the obligations

fhould

fhould lye on my fide; and should be afraid, that, if they all lay on his, he would also have too much pride to be entirely easy under them, or have a per, fect complacency in my company.

We may also remark of the middle ftation of life, that it is more favourable to the acquiring of wisdom and ability, as well as of virtue, and that à man fo fituate has a better chance for attaining a knowledge both of men and things, than those of a more elevated ftation. He enters with more familiarity into human life, and every thing appears in its natural colours before him: he has more leisure to form obfervations; and has, befides, the motive of ambition to push him on in his attainments; being certain that he can never rife to any diftinction or eminence in the world, without his own industry. And here I cannot forbear communicating a remark, which may appear fomewhat extraordinary, viz. That it is wisely ordained by Providence, that the middle ftation fhould be the most favourable to the improving our natural abilities, fince there is really more capacity requifite to perform the duties of that ftation, than is requifite to act in the higher spheres of life. There are more natural parts, and a stronger genius requifite to make a good lawyer or physician, than to make a great monarch. For let us take any race or fucceffion of kings, where birth alone gives a title to the crown the English kings, for instance, who have not been esteemed the moft fhining in hiftory. From the conqueft to the fucceffion of his present Majesty,

Majefty, we may reckon twenty-eight fovereigns, omitting those who died minors. Of these, eight are esteemed princes of great capacity, viz. the Conqueror, Harry II., Edward I., Edward III., Harry V. and VII., Elizabeth, and the late King William. Now, I believe, every one will allow, that, in the common run of mankind, there are not eight, out of twenty-eight, who are fitted, by nature, to make a figure either on the bench or at the bar. Since Charles VII. ten monarchs have reigned in France, omitting Francis II. Five of those have been esteemed princes of capacity, viz. Louis XI., XII., and XIV., Francis I., and Harry IV. In thort, the governing of mankind well requires a great deal of virtue, juftice, and humanity, but not a furprizing capacity. A certain Pope, whose name I have forgot, used to fay, Let us di vert ourselves, my friends: the world governs itself. There are, indeed, fome critical times, fuch as thofe in which Harry IV. lived, that call for the utmoft vigour; and a lefs courage and capacity, than what appeared in that great monarch, muft have funk under the weight. But fuch circumftances are rare; and even then fortune does at leaft one half of the business.

Since the common profeffions, fuch as law or phyfic, require equal, if not fuperior capacity, to what are exerted in the higher fpheres of life, it is evident, that the foul must be made of still a finer mould, to fhine in philofophy or poetry, or in any of the higher parts of learning. 3

Courage and re¡folution