tentment in poverty, I say yes. There will be no better day till that gospel has found general acceptance, and has been taken into the common habitudes of life. The end may be distant enough; but it is your own opinion that the time is already ripe for the preacher, and if he were no Peter the Hermit but only another, another—"
"Father Mathew, inspired with more saintly fervour"
"Who knows how far he might carry the divine light to which so many hearts are awakening in secret? This first Christianity, it was but the false dawn. Yes, we may think so."
Here there was a pause for a few moments, and then I put in a word to the effect that it would be difficult to commend a gospel of content to Poverty.
"But," said Vernet, "it will be addressed more to the rich and well-to-do, as you call them, bidding them be content with enough. Not forbidding them to strive for more than enough—that would never do. The good of mankind demands that all its energies should be maintained, but not that its energies should be meanly employed in grubbing for the luxury that is no enjoyment but only a show, or that palls as soon as it is once enjoyed, and then is no more felt as luxury than the labourer's second pair of boots or the mechanic's third shirt a week. For the men of thousands per annum the Gospel of Content would be the wise, wise, wise old injunction to plain living and high thinking, only with one addition both beautiful and wise: kind thinking, and the high and the kind thinking made good in deed. And it would work, this gospel; we may be sure of it already. For luxury has became common; it is being found out. Where there was one person at the beginning of the century who had daily experience of its fatiguing disappointments, now there are fifty. Like everything else, it loses distinction by coming abundantly into all sorts of hands; and mean
