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such a one's wife, or mother, or son, or father do, whom he does not see at church; which is understood as a secret reprimand to the person that is absent.

“The chaplain has often told me, that upon a catechising day, when Sir Roger has been pleased with a boy that answers well, he has ordered a Bible to be given to him next day for his encouragement, and sometimes accompanies it with a flitch of bacon to his mother. Sir Roger has likewise added five pounds a year to the clerk's place; and, that he may encourage the young fellows to make themselves perfect in the church service, has promised upon the death of the present incumbent, who is very old, to bestow it according to merit.

“The fair understanding between Sir Roger and his chaplain, and their mutual concurrence in doing good, is the more remarkable, because the very next village is famous for the differences and contentions that arise between the parson and the 'squire, who live in a perpetual state of war. The parson is always preaching at the 'squire, and the 'squire, to be revenged on the parson, never comes to church. The 'squire has made all his tenants atheists and tithe-stealers, while the parson instructs them every Sunday in the dignity of his order, and insinuates to them, in almost every sermon, that he is a better man than his patron. In short, matters are come to such an extremity, that the 'squire has not said his prayers either in public or private this half-year; and the parson threatens him, if he does not mend his manners, to pray for him in the face of the whole congregation.

"Feuds of this nature, though too frequent in the country, are very fatal to the ordinary people; who are so used to be dazzled with riches, that they pay as much deference to the understanding of a man of an estate as of a man of learning; and are very hardly brought to regard any truth, how important soever it may be, that is preached to them, when they know there are several men of five hundred a year who do not believe it."

The quiet humour of this pleasant description furnishes in itself a tolerable example of the state of opinion in the reign of Queen Anne -our Augustan age, as it has often been called. It shows the cold and worldly aspect which the most solemn institutions presented to the eye of the conventional moralist. There is something much higher in the association of Christians in public worship than even the good of meeting together with “best faces and cleanliest habits.” Sunday is to be observed for something better than “clearing away the rust of the

week," and " putting both sexes upon appearing in their most agreeable forms." But for too long a period this has been very much the orthodox notion of Sunday and Sunday duties; and the real purpose of public worship, that of calling forth the spiritual and unworldly tendencies of our nature, to the exclusion of the ambition and vanity of every day life, is only beginning yet to be generally felt in town or village. We lost for two or three centuries the zealous spirit which made the cathedral and the church a refuge from the hard and irritating cares which belong to a life of struggle and vexation; which there lifted us up to a calm and earnest reliance on the protection of the great Father of all; which made all men equal in their capacity for partaking of this elevation of spirit; which for a while excluded the distinctions that belong to transitory things alone. The solemn responses, the soul-uttering chants, the assembling together in temples venerable for their antiquity and impressive in their beauty, gave a loftier tone to the mind of the most uninformed than belongs to the discussion of parish politics “after sermon or before the beil rings." A reform of somewhat too sweeping character changed the feelings of the people. Religion came either to be looked at as a severe thing or as a formal thing; and then followed what Addison has painted too truly in the conclusion of his paper, " the differences and contentions between the parson and the 'squire.” In this respect we may earnestly hope that the description of the Essayist is wholly obsolete.

14.-OF THE JEALOUSY OF TRADE.

DAVID HUME. [David Hume was born in 1711;—died in 1776. His first publication was a · Treatise of Human Nature,' which appeared in 1738. According to his own account it “fell dead-born from the press." In 1742 he published a volume of 'Essays,' which was better received. Hume's philosophical works were the subject of much controversy in his day. They display great acuteness, but leave no convictions. As a thinker on questions which we now class under the head of political economy, he was before his age, and far in advance of its prejudices. In reading these productions we must not forget that they were written a century ago. The following is one of the Essays in which he asserts principles that have still to seek that universal acceptance to which they are entitled. Every one is familiar with Hume's History of England,'—a work which, in spite of manifold defects, has a charm which few historians have been able to command.]

Nothing is more usual among states which have made some advances in commerce, than to look on the progress of their neighbours with a suspicious eye, to consider all trading states as their rivals, and to suppose that it is impossible for any of them to flourish, but at their expense. In opposition to this narrow and malignant opinion, I will venture to assert, that the increase of riches and commerce in any one nation, instead of hurting, commonly promotes the riches and commerce of all its neighbours; and that a state can scarcely carry its trade and industry very far, where all the surrounding states are buried in ignorance, sloth, and barbarism.

It is obvious, that the domestic industry of a people cannot be hurt by the greatest prosperity of their neighbours; and as this branch of commerce is undoubtedly the most important in any extensive kingdom, we are so far removed from all reason of jealousy. But I go farther and observe, that where an open communication is preserved among nations, it is impossible but the domestic industry of every one must receive an increase from the improvements of the others. Compare the situation of Great Britain at present with what it was two centuries ago. All the arts both of agriculture and manufactures were then extremely rude and imperfect. Every improvement, which we have since made, has arisen from our imitation of foreigners; and we ought so far to esteem it happy, that they had previously made advances in arts and ingenuity. But this intercourse is still upheld to our great advantage : notwithstanding the advanced state of our manufactures, we daily adopt, in every art, the inventions and improvements of our neighbours. The commodity is first imported from abroad, to our great discontent, while we imagine that it drains us of our money; afterwards, the art itself is gradually imported, to our visible advantage; yet we continue still to repine, that our neighbours should possess any art, industry, and invention; forgetting that, had they not first instructed us, we should have been at present barbarians; and did they not still continue their instructions, the arts must fall into a state of languor, and lose that emulation and novelty which contribute so much to their advancement.

The increase of domestic industry lays the foundation of foreign commerce. Where a great number of commodities are raised and perfected for the home-market, there will always be found some which can be exported with advantage. But if our neighbours have no art or cultivation, they cannot take them; because they will have nothing to give in exchange. In this respect states are in the same condition as individuals. A single man can scarcely be industrious, where all his fellow-citizens are idle. The riches of the several members of a community contribute to increase my riches, whatever profession I may follow. They consume the produce of my industry, and afford me the produce of theirs in return.

Nor need any state entertain apprehensions that their neighbours will improve to such a degree in every art and manufacture as to have no demand from them. Nature, - by giving a diversity of geniuses, climates, and soils, to different nations, has secured their mutual intercourse and commerce, as long as they all remain industrious and civilized. Nay, the more the arts increase in any state, the more will be its demands from its industrious neighbours. The inhabitants, having become opulent and skilful, desire to have every commodity in the utmost perfection; and as they have plenty of commodities to give in exchange, they make large importations from every foreign country. The industry of the nations, from whom they import, receives encouragement: their own is also increased, by the sale of the commodities which they give in exchange.

But what if a nation has any staple commodity, such as the woollen manufacture is in England ? Must not the interfering of our neighbours in that manufacture be a loss to us? I answer, that when any commodity is denominated the staple of a kingdom, it is supposed that this kingdom has some peculiar and natural advantages for raising the commodity; and if, notwithstanding these advantages, they lose such a manufacture, they ought to blame their own idleness, or bad government, not the industry of their neighbours. It ought also to be considered, that by the increase of industry among the neighbouring nations, the consumption of every particular species of commodity is also increased; and though foreign manufactures interfere with them in the market, the demand for their product may still continue, or even increase; and should it diminish, ought the consequence to be esteemed so fatal? If the spirit of industry be preserved, it may easily be diverted from one branch to another; and the manufacturers of wool, for instance, be employed in linen, silk, iron, or any other commodities, for which there appears to be a demand. We need not apprehend, that all the objects of industry will be exhausted, or that our : manufacturers, while they remain on an equal footing with those of our neighbours, will be in danger of wanting employment. The emulation among rival nations serves rather to keep industry alive in all of them; and any people is happier who possess a variety of manufactures, than if they enjoyed one single great manufacture, in which they are all employed. Their situation is less precarious; and they will feel less sensibly those revolutions and uncertainties to which every particular branch of commerce will always be exposed.

The only commercial state that ought to dread the improvements and industry of their neighbours, is such a one as the Dutch, who, enjoying no extent of land, nor possessing any number of native commodities, flourish only by their being the brokers and factors, and carriers of others. Such a people may naturally apprehend, that as soon as the neighbouring states come to know and pursue their interest, they will take into their own hands the management of their affairs, and deprive their brokers of that profit which they formerly reaped from it. But though this consequence may naturally be dreaded, it is very long before it takes place; and by art and industry it may be warded off for many generations, if not wholly eluded. The advantage of superior stocks and correspondence is so great, that it is not easily overcome; and as all the transactions increase by the increase of industry in the neighbouring states, even a people whose commerce stands on this precarious basis, may at first reap a considerable profit from the flourishing condition of their neighbours. The Dutch, having mortgaged all their revenues, make not such a figure in political transactions as formerly; but their commerce is surely equal to what it was in the middle of the last century, when they were reckoned among the great powers of Europe.

Were our narrow and malignant politics to meet with success, we should reduce all our neighbouring nations to the same state of sloth and ignorance that prevails in Morocco and the coast of Barbary. But what would be the consequence? They could send us no commodities : they could take none from us : our domestic commerce itself would languish for want of emulation, example, and instruction; and we ourselves should soon fall into the same abject condition to which we had reduced them. I shall therefore venture to acknowledge, that, not only as a man, but as a British subject, I pray for the flourishing commerce of Germany, Spain, Italy, and even France itself. I am at

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