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when this is the case, we are at a loss to say whether he is happier or nobler, who, having wealth, has also worth and understanding, to improve it for the purposes of public beneficence and private Friendfhip, without regard to any other considerations than thofe of propriety and merit meeting with the amiable impulses of his own bosom. To such a man—and fome, more than fome fuch men there are, even in these times to fuch a man Reafon looks up with reverence and love : Religion smiles upon him as one of her most deserving sons; and Human Nature is tempted to be proud of her relation to a character so honourable. Need I fubjoin, that if you know such a man, and find him disposed to embrace you with amity, you have in more senses than one found a treasure ?

To him you may apply, on him you may lean, with safety and freedom. He is equally above the baseness of betraying

you, and the meanness of turning his far. vours into a traffic. He, my dear hearers, is none of those wealthy barbarians, or purse-proud tyrants, who imagine they may insult or abuse, upbraid or overbear, because they have obliged. His liberal soul will dispose him to treat you the better afterwards, for having formerly served you; and his feelings of delicacy, to reckon your confidence and attachment a rich. reward for the greatest kindness he can. confer; as,, in conferring it, they will teach him to fhun every appearance of conscious superiority, on account of his situation. Next to the joy of “honouring « God with his substance,” by works of piety and charity, he will deem it defireable, because it renders him more useful to the particular objects of his esteem and, tenderness.

It may be observed, that many who are not rich themselves affect to despise those who are, and to talk of large poffeffions

with a disdain which they do not feel.. Without adopting their language, we cannot but think it one of the infelicities attendant on men of opulence, as well as on men of rank, that while they are perpetually encompassed by a cload of fatterers, they can seldom be sure of having a single Friend; how much foever their vanity may wish to mistake the fimper of obsequiousness for the smile of complacence, or their ignorance to suppose that the badges of servility can be converted into what the Scripture calls. " the cords of love, and the bands of a: " man.”. Nothing but the consciousness. of rectitude, and benevolence, can thoroughly convince persons who unite senseto quality and fortune, that the profes-fions, praises, and fervices, of those about: them, may be fincere. In proportion as. men value themselves on external distinctions, their demands on the respect of: others will generally rise; and often from a ftrange cause, namely, a secret appre-4 ada.

hension of the weakness of their claim on the score of desert; like jealous usurpers, and despotic sovereigns, who are ever labouring to enforce by power what they cannot challenge by right. It is thy prerogative, O Virtue, to reign over.. a 56 willing people,” and to know that the love of thy subjects is 6 without dis“ fimulation."

But does not Solomon fay, that " the « rich have many Friends ?” He does. By these, however, he could only mean the tribes of dependents, mercenaries, and fycophants, that swarm about Affluence, professing the highest regard without entertaining the least, any farther than it may concern their own interest. The wise king was too well acquainted with mankind, and had too juft a notion of the friendly character, to fancy it could belong to the selfish and the sordid. Riches may purchase adulation and observance, the thouts of unmeaning apa

plause, the caresses of prostitute beauty,
and all the forms of a fpurious Friend-
fhip: but genuine respect and affection
cannot be fold. Hearts, like Wisdom,
« are more precious than rubies, and all
« the things thou canst desire are not to
“ be compared with them.” Like the
attestations of Truth, they can only be
obtained by being merited ;, and if they
are enjoyed, it must be like the blessings of
Religion, « without money and without
6 price.” Nor can rich men with rea-
son take it ill, if they are estimated by
others, on the same principle on which
they estimate themselves : if, when they
seek to surprise you with the pageantry of
fortune, and perhaps to over-awe you
with its pride, you pay them juft so much.
regard, as they can fairly challenge, for
advantages which may be equally, or in an
yet greater degree, poffefled by the veriest.
fool, or the rankest knave.

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Are you, Sir, desirous that I should prize you for better things than filver and

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