convinced of their utility and expediency, and well knowing that because they are vulgar, they are, therefore, both important and true.

If we look backwards on antiquity, or survey ages nearer our own, we shall find several of the greatest geniuses so far from being sunk in indigence that many of them enjoyed splendour and honours, or at least were secured against the anxieties of poverty by a decent competence and plenty of the conveniences of life.

Indeed, to pursue riches farther than to attain a decent competence is too low and illiberal an occupation for a real genius to descend to; and Horace wisely ascribes the manifest inferiority of the Roman literature to the Grecian, to an immoderate love of money, which necessarily contracts and rusts the mind, and disqualifies it for noble and generous undertakings.

Æschylus was an officer of no small rank in the Athenian army at the celebrated battle of Marathon; and Sophocles was an accomplished general, who commanded his countrymen in several most important expeditions: Theocritus was caressed and enriched by Ptolemy; and the gaiety of Anacreon was the result of ease and plenty: Pindar was better rewarded for many of his odes than any other bard ancient or modern, except perhaps Boileau for his celebrated piece of flattery on the taking of Namur: Virgil at last possessed å fine house at Rome, and a villa at Naples: "Horace," says Swift in one of his lectures on economy to Gay, "I am sure kept his coach:" Lucan and Silius Italicus dwelt in marble palaces, and had their gardens adorned with the most exquisite capital statues of Greece: Milton was fond of a domestic life, and lived with exemplary frugality and order: Corneille and Racine were both admirable masters of their families, faith

ful husbands, and prudent economists: Boileau, by the liberalities of Lewis, was enabled to purchase a delightful privacy at Auteuil, was eminently skilled in the management of his finances, and despised that affectation which arrogantly aims to place itself above the necessary decorums and rules of civil life; in all which particulars they were equaled by Addison, Swift, and Pope.

It ought not, therefore, to be concluded from a few examples to the contrary, that poetry and prudence are incompatible; a conclusion that seems to have arisen in this kingdom, from the dissolute behaviour of the despicable debauchees that disgraced the muses and the court of Charles the Second, by their lives and by their writings. Let those who are blessed with genius recollect, that economy is the parent of integrity, of liberty, and of ease; and the beauteous sister of temperance, of cheerfulness, and health; and that profuseness is a cruel and crafty demon, that gradually involves her followers in dependence and debts; that is, fetters them with "irons that enter into their souls."

Z.

No. 60. SATURDAY, JUNE 2, 1753.

Jus est et ab hoste doceri.

Our foes may teach, the wise by foes are taught.

To have delayed the publication of the following letter would have been surely inexcusable, as it is subscribed by the name of a very great personage, who has been long celebrated for his superiority of genius and knowledge; and whose abilities will not

appear to have been exaggerated by servility or faction, when his genuine productions shall be better known. He has, indeed, been suspected of some attempts against Revealed Religion; but the letter which I have the honour to publish, will do justice to his character, and set his principles in a new light.

"SIR,

"TO THE ADVENTURER.

"As your principal design is to revive the practice of virtue, by establishing the Christian Religion; you will naturally conclude, that your views and mine are directly opposite: and my attempt to show, that it is your interest to admit my correspondence, will, therefore, be considered as a proof of the contrary. You will, however, soon discover, that by promoting your interest I seek my own; and when you have read my letter, you will be far from suspecting, that under a specious show of concurrence in your undertaking I have concealed an attempt to render it ineffectual.

"Never to give up the present for the future is a maxim which I have always taught both by precept and example: I consider the NOW as the whole of my existence; and therefore to improve it is the whole of my study. And, indeed, happiness, like virtue, consists not in rest, but in action; it is found rather in the pursuit than the attainment of an end: for though the death of the stag is the purpose of the chase, yet the moment this purpose is accomplished the sport is at an end. Virtue and religion alone can afford me employment: without them I must inevitably be idle, and to be idle is to be wretched. I should, therefore, instead of attempting to destroy the principles upon which I was resisted, have been content to surmount them: for he

who should hamstring the game, lest any of them should escape, would be justly disappointed of the pleasure of running them down. Such, indeed, is my present condition; and as it will at once answer your purpose and mine, I shall exhibit an account of my conduct, and show how my disappointment was produced.

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My principal business has always been to counterwork the effects of Revealed Religion: I have, therefore, had little to do, except among Jews and Christians. In the early ages of the world, when revelation was frequently repeated with sensible and miraculous circumstances, I was far from being idle; and still think it an incontestable proof of my abilities, that even then my labour was not always unsuccessful. I applied not so much to the understanding as to the senses, till after the promulgation of Christianity; but I soon discovered that Christianity afforded motives to virtue and piety, which were scarce to be overpowered by temptation: I was, therefore, obliged now to exert my power, not upon the senses but the understanding. As I could not suspend the force of these motives, I laboured to direct them towards other objects; and in the eighth century I had so far succeeded as to produce a prevailing opinion, that the worship of images was of more moment than moral rectitude.' It was decreed by a pope and council, that to speak of them with irreverence was a forfeit of salvation, and that the offender should, therefore, be excommunicated those who opposed this decree were persecuted with fire and sword; and I had the satisfaction not only of supplanting virtue, but of propagating misery, by a zeal for religion. I must not, however, arrogate all the honour of an event which so much exceeded my hopes; for many arguments in favour of images were drawn from a

book entitled Pratum Spirituale in which it is affirmed that, having long tempted a hermit to incontinence, I offered to desist if he would cease to worship an image of the Virgin; and that the hermit having consulted an abbot, whether to accept or refuse the condition, was told that it was more eligible to commit incontinence than to neglect the worship of images: and I declare upon my honour, that the facts, as far as they relate to me, did never happen, but are wholly invented by the ingenious author. That salvation had very little connexion with virtue was indeed an opinion which I propagated with great diligence, and with such success that Boniface, the apostle of Germany, declared the benefit of sacraments to depend upon the qualifications of those by whom they were administered; and that a Bavarian monk having ignorantly baptised in these words, Baptizo te in nomine patria, filia, et spiritua sancta,' all such baptisms were invalid. Against knowledge, however, I never failed to oppose zeal; and when Virgilius asserted, that the earth being a sphere, there were people upon it the soles of whose feet were directly opposite to each other; the same Father Boniface represented him to the pope as a corrupter of the Christian faith; and the pope, concurring with Boniface, soon after excommunicated a bishop for adopting so dangerous an opinion, declaring him a heretic, and a blasphemer against God and his own soul. In these instances my success was the more remarkable, as I verily believe Boniface himself intended well, because he died a martyr with great constancy.

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"I found, however, that while the Gospels were publicly read, the superstructure which I had built upon them was in perpetual danger: I, therefore, exerted all my influence to discontinue the practice,