to bear up the solid superstructure of virtue and happiness.

The occasion which gave rise to it has been already stated; to which I shall now add a few reasons which may perhaps, be thought sufficient to justify, or, at least, to excuse its publication.

That there exists at present amongst us a lamentable want of rural philosophy, or of that wisdom which teaches a man at once to enjoy and to improve a life of retirement, is, I think, a point too obvious to be contested. Whence is it else that the country is almost deserted; that the ancient mansions of our nobility, and gentry, notwithstanding all the attractions of rural beauty, and every elegance of accommodation, can no longer retain their owners, who, at the approach of winter, pour into the metropolis, and even in the summer months wander to the sea coast, or to some other place of fashionable resort.

This unsettled humour in the midst of

such advantages, plainly argues much inward disorder, and points out the need as well as the excellency of that discipline, which can inspire a pure taste of nature, furnish occupation in the peaceful labours of husbandry, and, what is nobler still, open the sources of moral and intellectual enjoyment.

It is indeed only in late times that this migratory spirit has been prevalent. Our great grandfathers were content to reside in the country the year round. They were neither led abroad by the course of their education, nor by the amusements and dissipations of fashionable society, which are now arrived to such a pitch of luxurious refinement, that to come within the verge of their influence is to lose all power of return to rural simplicity; unless the mind be happily fortified against the seduction, by a philosophy which can supply both pleasure and employment without the aid of artificial life.

The same philosophy will be of no less use to those who meditate a retreat after a course of years spent in public. It will teach them the proper qualifications for such a change, and that many things besides hounds and horses, murmuring streams and shady groves, sumptuous houses and large estates, are necessary to form a comfortable retirement. Above all, it will direct them to those inward resources, without which every condition of life is inevitably subject to vanity and disappointment. Thus they will be instructed to cautious procedure, so not to take leave of the world before they are well prepared to meet all the circum stances of their new situation, lest, after a few years consumed in vacancy and weariness, they should be tempted, like many others, to tread back their steps, and again to mingle in the business or dissipations which they seemed to have entirely relinquished.

so as

It will be likewise of service in the case of those, to whom an interchange of

1

1

business and retirement is preferable to either of them separately, and who wish to combine them both to the greatest advantage.

These are some of the various uses of the philosophy which I have endeavoured to illustrate, and, whose importance is such as may apologize for every attempt to recommend it to the public attention.

In estimating the comparative merits of a public and retired life, which is a case that will frequently occur in the ensuing pages, I have been solicitous to hold the balance with an even hand, to defraud neither scale of its just weights, and to admit none that are false. The reader, it is presumed, will find no attempt at vain panegyric, or unjust disparagement, fanciful descriptions of rural innocence and felicity, nor any aggravated censures of the business or pursuits of the world. On the contrary, I am willing to hope, that he will perceive through the whole a character of truth and simplicity, a care

no

to exclude all partial affection and rhe torical declamation, and to make some approach towards the unbiassed and temperate manner of a just philosophical enquiry.

II. I would now particularly address myself to several sorts of readers, in order to obviate certain prejudices, to which I foresee they will be liable in perusing the following reflections,

First, I would offer a word to the admirers of what is usually called classical learning. This, I know, is an idol to which many, even in the present philosophical age, bow down and pay their worship; and whoever refuses to unite in the same homage is in danger of being taxed, by some one or other, with a kind of literary profaneness, or at least with a degree of ignorant barbarism. As I have no mind to incur any man's censure if I can fairly avoid it, I would intreat such a literato to let his indignation abate before he pass