Contentment in Christian preaching emphasizes a deep satisfaction rooted in God's provision and grace rather than worldly wealth or circumstances. It often uses images contrasting fleeting riches with lasting joy, such as simplicity, gratitude amid trials, and the peace found in accepting God's will (Philippians 4:11-13; 1 Timothy 6:6-8). This theme encourages believers to find true happiness in godliness and trust rather than in material abundance.
Happiness is made up of many small, seemingly insignificant parts combined.
Found St. Paul's Church into atoms, and consider any single atom: it is, to be sure, good for nothing; but put all these atoms together, and you have St. Paul's Church. So it is with human felicity, which is made up of many ingredients, each of which may be shown to be very insignificant. Johnson.
Happiness is a mosaic of many small joys, not one rare, great event.
The idea has been transmitted from generation to generation, that happiness is one large and beautiful precious stone, — a single gem, so rare that all search after it is vain, all effort for it hopeless. It is not so. Happiness is a mosaic, composed of many smaller stones. Each, taken apart and viewed singly, may be of little value; but when all are grouped together, and judiciously combined and set, they form a pleasing and graceful whole, — a costly jewel. Trample not under foot, then, the little pleasures which a gracious Providence scatters in the daily path, and which, in eager search after some great and exciting joy, we are so apt to overlook.
A single problem can ruin happiness, showing earthly joys are fleeting and fragile.
In the constitution both of our mind and our body, every thing must go on right, and harmonize well together, to make us happy; but, should any thing go wrong, this is quite enough to make us miserable: and although the joys of this world are vain and short, yet its sorrows are real and lasting; for I will show you a ton of pain with greater ease than an ounce of perfect pleasure. Colton.
True contentment comes from honest living, no envy, and gladness for others' good.
I earn that I eat, get that I wear, owe no man hate, envy no man's happiness, glad of other men's good, and content with my harm. Shakespeare.
A lifetime of riches and pleasures yielded very few truly happy days.
After the death of Abderman, Caliph of Cordova, the following paper was found in his own handwriting: "Fifty years have elapsed since I became caliph. I have possessed riches, honors, pleasures, friends; in short, every thing that man can desire in this world. I have reckoned up the days in which I could say I was really happy; and they amount to fourteen."
Happiness cannot be taught by others; each must learn it personally.
If happiness were an attainment of the mind, to be acquired, as a science or an art is learned from the master, no place could contain the numbers that would flock to the school. But there is no such school: each must learn the lesson by himself.
True happiness is found in a contented mind, accessible to every person.
"What you demand is here, or at Giubras." You traverse the world in search of happiness, which is within the reach of every man: a contented mind confers it on all. Horace.
A good conscience brings joy and peace despite external troubles.
The bride that hath good cheers within, and good musicke, and a good bridegroome with her, may be merrie, though the hail chance to rattle upon the tiles without upon her weddings-day. Though the world should rattle about his ears, a man may sit merrie that sits at the feast of a good conscience. There is no heaven so cleere as a good conscience. J. Stoughton.
Seeking and resting in the light brings true happiness and wisdom.
The day had been overcast: suddenly the sun shone out, and a little patch of sunshine brightened the corner of the carpet. Immediately Tray got up, and, with a wise look, trotted to the bright place, and laid himself in it. "There's true philosophy," said George: "only one patch of sun-light in the place, and the sagacious little dog walks out of the shadow to roll himself in the brightness."
Industry provides provision and security, preventing hunger and despair.
Industry need not wish; and he that lives upon hopes will die fasting. There are no gains without pains; then help hands, for I have no lands; or, if I have, they are smartly taxed. He that hath a trade hath an estate; and he that hath a calling hath an office of profit and honor: but then the trade must be worked at, and the calling followed, or neither the estate nor the office will enable us to pay our taxes. If we are industrious, we shall never starve; for, at the workingman's house, Hunger looks in, but dares not enter. Nor will the bailiff or the constable enter; for industry pays debts while despair increaseth them. Franklin.
Fruitful old age results from industrious planting and labor in youth.
Geron, an old man of eighty, was sitting at the door of his rural dwelling, when a youth from town came to him, and entered into conversation. When he heard the number of his years, he marvelled at his healthy and vigorous appearance, and asked Geron what he had done to enjoy such strength and serenity in the winter of his life. Geron answered, "My son, this is like every good gift from above, yet we must do something here below to obtain it." Then the old man rose, and took the stranger to the orchard, showed him the high, splendid trees laden with delicious fruit. Then the old man said, "Dost thou marvel that I now enjoy the fruit of these trees? Behold, my son, I planted them in my youth. Here thou hast the mystery of my quiet, fruitful old age." The youth bowed his head; for he understood the old man's words, and pondered them in his heart.
— Krummacher
God's provision is sufficient even when losses occur; contentment brings peace.
Hugolin, King Edward's chamberlain, one day took some money out of a coffer in the king's bed-chamber, leaving it open; the king being then on his couch. A young man who waited on the king, believing him to be asleep, put his hand into the coffer, took out a handful of gold, went away, and hid it; he then returned a second time, took another handful; and again a third time: on which the king cried out, "Nay! thou art too covetous! Take what thou hast, and be content; for, if Hugolin come, he will not leave thee one penny." Whereupon the young man ran out of the room, and escaped. When Hugolin returned, he began to lament himself because of the robbery. "Hold thy peace!" replied the king: "perhaps he who hath taken it hath more need of it than we have. What is left is sufficient for us."
— Mrs. Jameson
Lack of mental resources causes deeper poverty than lacking physical necessities.
He who has no resources of mind is more to be pitied than he who is in want of necessaries for the body; and to be obliged to beg our daily happiness from others bespeaks a more lamentable poverty than that of him who begs his daily bread.
— Colton
Ambition and wealth bring no lasting happiness or peace, only misery and emptiness.
MISERY, Confession of What a situation is that of the great! They only live in the future, and are only happy in hope. There is no peace in ambition: it is always gloomy, and often unreasonably so. The kindness of the king, the regards of the courtiers, the attachment of my domestics, and the fidelity of a large number of friends, make me happy no longer. I have caused my house at Paris to be magnificently furnished: well, that pleased me for two days. My residence at Bellevue is charming; and I alone cannot endure it. Benevolent people relate to me all the news and adventures of Paris: they think I listen; but when they have done, I ask them what they said. In a word, I do not live: I am dead before my time. I have no interest in the world. Every thing conspires to imbitter my life.
— Madame De Pompadour
Moderation and contentment lead to safety, longevity, and true richness in life.
Who goes softly, goes safely; and who goes safely, goes far. He is rich enough who does not want. — Italian. — A bird can roost on but one branch: a mouse can drink no more than its fill from a river. — Chinese. — There is not enough if there is not too much. — French. — Tako-it-casy and Live-long are brothers. — German. — The more haste, the worse speed. — English.
A moderate request brings blessing, but greed leads to destruction and loss.
Hamet and Raschid, two neighboring shepherds of India, in a time of great drought, made a request each of the Genius of Distribution: Hamet for a little brook which would never dry in summer, and in winter never overflow. Immediately the genius caused the fountain to bubble at his feet, and scatter its rills over the meadows: the flowers renewed their fragrance, the trees spread a greener foliage, and the flocks and herds quenched their thirst. Raschid, not satisfied with Hamet's moderate request, desired the genius to turn the Ganges through his grounds, with all its waters and all their inhabitants. As Raschid was looking with contempt upon Hamet and his small request, he heard, on a sudden, the roar of torrents, and saw a mighty stream come rolling on, which was the Ganges broken loose from its bounds. The flood rolled forward into the lands of Raschid: his plantations were torn up, his flocks overwhelmed, he was swept away before it, and a crocodilo devoured him.
— Dr. Johnson
Old age lessens worldly care, showing a need for contentment beyond possessions.
As wayfaring men, the less way they have to go, the less careful need they be, either of spending their money or victuals; even so for old men, who have one foot in the grave. Caudray.
True happiness in life does not depend on fortune but on spiritual joy and hope.
Wilberforce remarked, "I can scarcely understand why my life is spared so long, except it be to show that a man can be as happy without a fortune as with one." And soon after, when his only surviving daughter died, he writes, "I have often heard that sailors on a voyage will drink, 'Friends astern!' till they are half way over; then, 'Friends ahead!' With me it has been 'Friends ahead!' this long time."
Luther expressed gratitude for being poor, resisting worldly covetousness.
Luther said once, "I thank thee, O God! that thou hast made me a poor man on the earth." When the elector sent him a valuable present, he wrote back that he could not refuse what had been given by his prince, but begged his Highness to send no more, and not to give ear to those who said he was in need of any thing, for he was not; that somebody else had sent him sixty florins (about thirty dollars); and he began to be afraid that he should be numbered among those whose portion is in this world.
Bees in abundance stopped saving and wasted resources, illustrating careless prosperity.
A curious instance of a change of instinct is mentioned by Darwin. The bees carried to Barbadoe nd the Western Islands ceased to lay up money after the first year. They found the weather so fine, and the materials for honey to plentiful, that they became exceedingly proliferate, and ate up their capital, worked no more, and amused themselves by flying about the sugar-houses, and stinging the negroes.
— Biblical Treasury
Prudent people rise above fortune's whims by enjoying blessings without becoming slaves.
Those characters, who, like Ventidius, spring from the very dregs of society, and, going through every gradation of life, continue, like him, to rise with every change, and who never quit a single step in the ladder except it be to gain a higher one, — these are superior to Fortune, and know how to enjoy her caresses without being the slaves of caprice. Colton.
True riches are contentment and living debt-free, not the amount of money owned.
I take him to be the truly rich man that lives upon what he has, owes nothing, and is contented; for there is no determinate sum of money, nor quantity of estate, that can make a man rich, since no man is truly rich that has not so much as perfectly satiates his desire of having more; for the desire of more is want, and want is poverty.
— Howe
Illustrates that simplicity and contentment are better than excess and dissatisfaction.
A father gave his son a box of many-colored shells from the seashore, which afforded him and his playmates continual delight. The father thought to give his son a greater pleasure, and took him to the seaside, where the most beautiful shells were abundant. The boy ran about among them, picking one here and there, and throwing them down for some prettier one, till he became tired, threw away what he had collected, and returned home out of humor and emptyhanded, and gave away what he had before. The father saw that little with simplicity is better than much and satiety.
Shows how misplaced satisfaction can overlook true value and lead to loss.
There is a story of an old farmer whose little boy came to him one morning, and said, "Father, the old black sheep has brought a pair of twin lambs." — "Good! that is the most profitable sheep I ever owned." — "But, father, one of the lambs is dead." — "All right, my son: the other will do better." — "But both of them are dead." — "It's just as well: the old sheep will get fat now." — "But, father, the old sheep is dead too." — "I am glad of it: she was a troublesome old thing, always the ringleader of the flock."
Encourages embracing one's God-given role instead of envying others' gifts.
If I had been made a firefly, it would not become me to say, "If God had only made me a star, to shine always, then I would shine." It is my duty, if I am a firefly, to fly and sparkle, and fly and sparkle; not to shut my wings down over my phosphorescent self because God did not make me a sun or a star. L. A. A.
Immense wealth can bring constant labor and care, not peace or delight.
The late Stephen Girard, when surrounded by immense wealth, and supposed to be taking supreme delight in its accumulation, wrote thus to a friend: "As to myself, I live like a galley-slave, constantly occupied, and often passing the night without sleeping. I am wrapped in a labyrinth of affairs, and worn out with care. I do not value fortune. The love of labor is my highest emotion. When I rise in the morning, my only effort is to labor so hard during the day, that, when night comes, I may be enabled to sleep soundly."
A comedian laments working unhappily to please others, contrasting a joyful minister.
The late Rev. Samuel Lowell, of Bristol, being once at Brighton, expressed a wish to walk on the Steyne, and to have the public characters pointed out to him. Amongst the rest, a celebrated comedian was noticed. "Ah," said Mr. L., "is that —, my old school-fellow? I'll speak to him." He accosted him, and the following conversation took place.
Lowell. Sir, I believe I have the pleasure of addressing Mr. —.
Player. Yes, sir, my name is —; but I have not the pleasure of being acquainted with you.
L. What! not know your old school-fellow, Samuel Lowell?
P. What! are you Samuel Lowell?
L. Yes, I am.
P. Well, I am very glad to see you; now tell me your history in five minutes.
L. First, my name is Samuel Lowell; I am a dissenting minister at Bristol, where I have lived upwards of twenty years; I have a large family.
P. So, you are a dissenting minister; well, you are a happy man, for you go to your work with pleasure, and perform it with pleasure: you are a happy man. I go to my work like a fool, to please fools: I am not a happy man.
Napoleon recognizes true happiness in simple rural life, contrasting ambition and peace.
When Napoleon returned to his palace, immediately after his defeat at Waterloo, he continued many hours without taking any refreshment. One of the grooms of the chamber ventured to serve up some coffee, in his cabinet, by the hands of a child, whom Napoleon had occasionally distinguished by his notice. The emperor sat motionless, with his hands spread over his eyes. The page stood patiently before him, gazing with infantine curiosity on an image which presented so strong a contrast to his own figure of simplicity and peace; at last the little attendant presented his tray, exclaiming, in the familiarity of an age which knows so little distinctions, "Eat, sire; it will do you good." The emperor looked at him, and asked, "Do you not belong to Gonesse?" (a village near Paris.)
"No, sire, I come from Pierrefite."
"Where your parents have a cottage and some acres of land?"
"Yes, sire." "There is happiness," replied the man who was still the emperor of France and king of Italy.
Happiness is found in sharing with others, not in possessing alone.
Marcus Aurelius tells us that he could not relish a happiness which nobody shared in but himself. Mark Antony, when depressed, and at the ebb of fortune, cried out "That he had lost all, except what he had given away."
Cato reflects on Marius's humble life despite great victories, learning contentment.
Cato, a pattern of moderation, was very early taught the happy art of contentment, by the following circumstance:—Near his country seat was a cottage, formerly belonging to Marius Curius, who was thrice honored with a triumph. Cato often walked thither, and reflecting on the smallness of the farm and the meanness of the dwelling, used to meditate on the peculiar virtues of the man, who, though he was the most illustrious character in Rome, had subdued the fiercest nations, and driven Pyrrhus out of Italy, cultivated this the infidel replied, "The Deacon professes just what the rest of you do but he lives also such a life, that it makes me feel bad here" (putting his hand upon his heart) "to run my mill while he is passing."
# DERATION.
youth pledged his honor for the fulfilment of his promise; and, when he became an orphan, punctually performed it. At first, he was not disposed to improve the minutes of solitude, but in time various reflections arose in his mind; the world was withdrawn; his conscience awoke; it reproved him for having slighted a parent who had done so much for his welfare; it renewed the impression of his dying scene; it gradually pointed him to a supreme Cause, a future judgment, and a solemn eternity. God was pleased to sanctify these solitary moments, and to strengthen his convictions. Retirement effected what advice could not do, and a real and permanent change took place. He quitted his companions, and reformed his conduct; virtue and piety filled up the rest of his days, and stamped sincerity on his repentance. To say all in a word—he lived and died a Christian.
# ENTMENT.
little spot of ground with his own hands, and, after three triumphs, retired to his own cottage. Here the ambassadors of the Samnites found him in the chimney-corner dressing turnips, and offered him a large present of gold; but he absolutely refused it, remarking, "A man, who can be satisfied with such a supper, has no need of gold: and I think it more glorious to conquer the possessors of it, than to possess it myself." Full of these thoughts, Cato returned home; and taking a view of his own estate, his servants, and his manner of life, increased his labor, and retrenched his expenses
True contentment comes from a meek and quiet soul, not from external possessions.
Isaac Walton, himself a man of a very cheerful, contented spirit, relates the following anecdote:—
I knew a man that had health and riches, and several houses, all beautiful and well furnished, and would be often troubling himself and his family to remove from one of them to another. On being asked by a friend, why he removed so often from one house to another, he replied, "It was in order to find content in some of them." But his friend, knowing his temper, told him, if he would find content in any of his houses, he must leave himself behind, for content can never dwell but with a meek and quiet soul.
A king teaches a stable boy that contentment depends on attitude, not possessions.
BOY.—A king, walking out one morning, met a lad at the stable door, and asked him, "Well boy, what do you do? what do they pay you?" "I help in the stable," replied the lad; "but I have nothing except victuals and clothes." "Be content," replied the king, "I have no more." All that the richest possess beyond food, rainment, and habitation, they have but the keeping, or the disposing, not the present enjoyment of. A plough-boy, who thinks and feels correctly, has enough to make him contented: and if a king have a discontented spirit, he will find some plea for indulging it.
An Italian bishop finds peace by focusing on heaven, earthly smallness, and others' misery.
An Italian bishop struggled through great difficulties, without repining or betraying the least impatience. One of his intimate friends, who highly admired the virtues which he thought it impossible to imitate, one day asked the prelate if he could communicate the secret of being always easy. "Yes," replied the old man; "I can teach you my secret with great facility; it consists in nothing more than making a right use of my eyes." His friend begged of him to explain himself. "Most willingly," returned the bishop. "In whatever state I am, I first of all look up to heaven, and remember that my principal business here is to get there; I then look down upon the earth, and call to mind how small a place I shall occupy in it, when I die and am buried; I then look abroad into the world, and observe what multitudes there are who are in all respects more unhappy than myself. Thus I learn where true happiness is placed; where all our cares must end; and what little reason I have to repine or to complain.
Greater blessing is found in not desiring what one does not possess than in having desires fulfilled.
“It is a great blessing to possess what one wishes,” said some one to an ancient philosopher, who replied, “It is a greater blessing still, not to desire what one does not possess.”
A shepherd trusts God's will in all things, finding contentment in whatever pleases God.
Many of our readers are acquainted with that beautiful tract, “The Shepherd of Salisbury Plain.” The substance of this narrative is a correct account of David Saunders, of West Lavington, who died about the period of its publication. The conversation represented as passing between the shepherd and a Mr. Johnson, really took place with Dr. Stonehouse, a neighboring clergyman, who afterwards befriended the shepherd on many occasions.
Dr. Stonehouse, who was on a journey, and somewhat fearful, from the appearance of the sky, that rain was at no great distance, accosted the shepherd with asking what sort of weather he thought it would be on the morrow. “It will be such weather as pleases me,” answered the shepherd. Though the answer was delivered in the mildest and civilest tone that could be imagined, Dr. S. thought the words themselves rather rude and surly, and asked him how that could be. “Because,” replied the shepherd, “it will be such weather as shall please God; and whatever pleases him always pleases me.”
Dr. S. was quite satisfied with this reply, and entered into conversation with the shepherd in the following manner:—“Yours is a troublesome life, honest friend.” “To be sure, sir,” replied the shepherd, “’tis not a very lazy life; but ’tis not near so toilsome, as that which my great Master led for my sake, and he had every state and condition of life at his choice, and chose a hard one, while I only submit to the lot that is appointed me.” “You are exposed to great cold and heat,” said the gentleman. "True, sir," said the shepherd; "but then I am not exposed to great temptations; and so throwing one thing against another, God is pleased to contrive to make things more equal than we poor, ignorant, short-sighted creatures are apt to think. David was happier when he kept his father's sheep, on such a plain as this, and singing, some of his own psalms, perhaps, than ever he was when he became king of Israel and Judah."
"You think, then," said the gentleman, "that a laborious life is a happy one?"
"I do, sir; and more especially so, as it exposes a man to fewer sins. If king Saul had continued a poor laborious man to the end of his days, he might have lived happy and honest, and died a natural death in his bed at last, which you know, sir, was more than he did."
God blessed Saunders with an excellent wife and numerous offspring; he had sixteen children, and twelve of them, at one time, were "like olive branches round his table." It is not to be supposed that a poor shepherd, with such a family, could be without difficulties,
### 104. CONT
One gardener frets over loss while the other works, illustrating productive response over worry.
Two gardeners, who were neighbors, had their crops of early peas killed by frost; one of them came to condole with the other on this misfortune. "Ah!" cried he, "how unfortunate we have been, neighbor! do you know I have done nothing but fret ever since. But you seem to have a fine healthy crop coming up already; what are these?" "These!" cried the other gardener, "why these are what I sowed immediately after my loss." "What! coming up already?" cried the fretter. "Yes; while you were fretting, I was working." "What! don't you fret when you have a loss?" "Yes; but I always put it off until after I have repaired the mischief." "Why then you have no need to fret at all." "True," replied the industrious gardener; "and that's the very reason."
# ENDSHIP.
remain as hostage for his return, under equal forfeiture of life. Pythias heard the conditions, and did not wait for an application upon the part of Damon: he instantly offered himself as security for his friend; which being accepted, Damon was immediately set at liberty. The king and all the courtiers were astonished at this action; and therefore, when the day of execution drew near. FRÆNDSHIP.
his majesty had the curiosity to visit Pythias in his confinement. After some conversation on the subject of friendship, in which the tyrant delivered it as his opinion, that self-interest was the sole mover of human actions; as for virtue, friendship, benevolence, love of one's country, and the like, he looked upon them as terms invented by the wise to keep in awe and impose upon the weak, "My lord," said Pythias, with a firm voice and noble aspect, "I would it were possible that I might suffer a thousand deaths, rather than my friend should fail in any article of his honor. He cannot fail therein, my lord: I am as confident of his virtue, as I am of my own existence. But I pray, I beseech the gods, to preserve the life and integrity of my Damon together: oppose him, ye winds, prevent the eagerness and impatience of his honorable endeavors, and suffer him not to arrive, till by death I have redeemed a life a thousand times of more consequence, of more value, than my own; more estimable to his lovely wife, to his precious little children, to his friends, to his country. Oh leave me not to die the worst of deaths in my Damon." Dionysius was awed and confounded by the dignity of these sentiments, and by the manner in which they were uttered: he felt his heart struck by a slight sense of invading truth: but it served rather to perplex than undeceive him. The fatal day arrived. Pythias was brought forth, and walked amidst the guards with a serious but satisfied air, to the place of execution. Dionysius was already there, he was exalted on a moving throne, which was drawn by six white horses, and sat pensive and attentive to the prisoner. Pythias came, he vaulted lightly on the scaffold, and beholding for some time the apparatus of his death, he turned with a placid countenance, and addressed the spectators: "My prayers are heard," he cried, "the gods are propitious; you know, my friends, that the winds have been contrary till yesterday. Damon could not come, he could not conquer impossibilities; he will be here to-morrow, and the blood which is shed to-day shall have ransomed the life of my FRÆNDSHIP.
friend. Oh, could I erase from your besoins every doubt, every mean suspicion of the honor of the man for whom I am about to suffer, I should go to my death, even as I would to my bridal. Be it sufficient in the mean time, that my friend will be found noble; that his truth is unimpeachable; that he will speedily prove it; that he is now on his way, hurrying on, accusing himself, the adverse elements, and the gods: but I haste to prevent his speed; executioner do your office." As he pronounced the last words, a buzz began to rise among the remotest of the people; a distant voice was heard, the crowd caught the words, and "Stop, stop the execution!" was repeated by the whole assembly: a man came at full speed: the throng gave way to his approach: he was mounted on a steed of foam: in an instant he was off his horse, on the scaffold, and clasped Pythias in his arms. "You are safe," he cried, "you are safe, my friend, my beloved friend: the gods be praised, you are safe, I now have nothing but death to suffer, and am delivered from the anguish of those reproaches which I gave myself for having endangered a life so much dearer than my own." Pale, cold, and halfspeechless in the arms of his Damon, Pythias replied in broken accents, "Fatal haste! Cruel impatience! What envious powers have wrought impossibilities in your favor! But I will not be wholly disappointed. Since I cannot die to save, I will not survive you." Dionysius heard, beheld, and considered all with astonishment. His heart was touched, he wept, and leaving his throne, he ascended the scaffold: "Live, live, ye incomparable pair!" cried he: "ye have borne unquestionable testimony to the existence of virtue; and that virtue equally evinces the existence of a God to reward it. Live happily, and with renown: and, Oh! form me by your precepts, as ye have invited me by your example, to be worthy of the participation of so sacred a friendship."
True happiness is found in retirement and devotion, not worldly honors.
Sir Henry Wotton, in the reign of Queen Elizabeth, who had great honors conferred on him, on account of his near relation to the Queen's great favorite, Robert, Earl of Essex, was very intimate with the Duke of Tuscany, and with James, then King of Scotland, (and afterwards of England,) and had been sent on several embassies to Holland, Germany, and Venice: after all, he desired to retire with this motto, "That he had learned at length, that the soul grew wiser by retirement," and consequently, that a man was more happy in a private situation, than it was possible for him to be with those worldly honors which were accompanied with so many troubles. In short, the utmost of his aim in this life, for the future, was to be Provost of Eton, that there he might enjoy his beloved study and devotion.
A wealthy man finds no peace in retirement, illustrating that true contentment is not found in worldly ease.
The happiness to be derived from retirement from the bustle of the city, to the peaceful and rural scenes of the country, is more in idea, than it often proves to be in reality. A tradesman in London, who had risen to wealth from the humble ranks of life, resolved to retire to the country to enjoy, undisturbed, the rest of his life. For this purpose, he purchased an estate and mansion in a sequestered corner in the country, and took possession of it. While the alterations and improvements which he directed to be made were going on, the noise of hammers, saws, chisels, etc. around him, kept him in good spirits. But when his improvements were finished, and his workmen discharged, the stillness every where disconcerted him, and he felt quite miserable. He was obliged to have recourse to a smith upon his estate for relief to his mind, and he actually engaged to blow the bellows for a certain number of hours in the day. In a short time this ceased to afford the relief he desired; he returned to London, and acted as a gratuitous assistant to his own clerk, to whom he had given up his business.
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