who are under greater Difficulties.  All the real Pleasures and Conveniences of Life lie in a narrow Compass; but it is the Humour of Mankind to be always looking forward, and straining after one who has got the Start of them in Wealth and Honour.  For this Reason, as there are none can be properly called rich, who have not more than they want; there are few rich Men in any of the politer Nations but among the middle Sort of People, who keep their Wishes within their Fortunes, and have more Wealth than they know how to enjoy.  Persons of a higher Rank live in a kind of splendid Poverty, and are perpetually wanting, because instead of acquiescing in the solid Pleasures of Life, they endeavour to outvy one another in Shadows and Appearances.  Men of Sense have at all times beheld with a great deal of Mirth this silly Game that is playing over their Heads, and by contracting their Desires, enjoy all that secret Satisfaction which others are always in quest of.  The Truth is, this ridiculous Chace after imaginary Pleasures cannot be sufficiently exposed, as it is the great Source of those Evils which generally undo a Nation.  Let a Man’s Estate be what it will, he is a poor Man if he does not live within it, and naturally sets himself to Sale to any one that can give him his Price.  When Pittacus, after the Death of his Brother, who had left him a good Estate, was offered a great Sum of Money by the King of Lydia, he thanked him for his Kindness, but told him he had already more by Half than he knew what to do with.  In short, Content is equivalent to Wealth, and Luxury to Poverty; or, to give the Thought a more agreeable Turn, Content is natural Wealth, says Socrates; to which I shall add, Luxury is artificial Poverty.  I shall therefore recommend to the Consideration of those who are always aiming after superfluous and imaginary Enjoyments, and will not be at the Trouble of contracting their Desires, an excellent Saying of Bion the Philosopher; namely, That no Man has so much Care, as he who endeavours after the most Happiness.

In the second Place, every one ought to reflect how much more unhappy he might be than he really is.  The former Consideration took in all those who are sufficiently provided with the Means to make themselves easie; this regards such as actually lie under some Pressure or Misfortune.  These may receive great Alleviation from such a Comparison as the unhappy Person may make between himself and others, or between the Misfortune which he suffers, and greater Misfortunes which might have befallen him.