history, notwithstanding all the evils with which it is crowded, a source of the purest satisfaction to every serious and intelligent reader.

Next to the pleasure we may derive as Christians from the study of history, is that which we may derive from it as Britons: for where shall we find among any people, ancient or modern, a political constitution so happily balanced, a liberty so extensive and so wisely guarded, such encouragement for industry, and such security in the enjoyment of its fruits? In vain should we direct our attention to the monarchies of the old world, to the republics of Greece or Rome, or to any of those Gothic forms of Government which have afflicted these latter ages. And if we look around us, at this day, we shall find no people under heaven, if we except the united states of America, (which, though separated, we may still consider as an extension of the British name and empire,) that can for a moment stand a comparison

الله

with this country in the circumstances now stated. To which we may add the natural advantages of the country itself, whose vallies, in the language of an old historian, are as Eshcol, whose forests are as Carmel, whose hills as Lebanon, and whose defence is the ocean. And, to crown all these blessings, we enjoy the light of true religion in a degree at least equal to that of any other nation now existing. Happy, then, if we knew our own happiness, and were wise to improve the bounty and grace of heaven so eminently displayed in Four favour..

人

O fortunatos nimium, bona si sua norint,
Britannos!.

I have touched upon these topics, because it concerns every one, without indulging a peevish admiration of former times, to make the best of his own age and country; and also to view the world at large in the fairest light possible; that is, to view it rather in the relation it bears to God than to man; and, lastly, to dwell no more on its evils than may contribute to their correction, or to his own individual security. An attention to these principles will serve to awaken his gratitude, and to regulate his conduct; and will enable him, in the boson of retreat, to contemplate, through the medium of general history, the various vicissitudes of human affairs, always with profit, and sometimes with the highest satisfaction and delight.

II. On the Pleasures of Poetry; their Nature and Value.

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From the pleasures of history we proceed to those of poetry; under which title. may be comprised some of those compositions which are entirely fictitious, as well as those whose basis is some real subject, but adorned and heightened by imagination. And it must be allowed, that from such works, when executed with judgment, may be derived both delight and profit.

The human mind, perhaps from some latent consciousness of its origin, is ever looking out for something more perfect

than is now to be found actually existing in sublunary nature; and when it meets with this, or something like this, in the descriptions of poets, it is struck with pleasing admiration It loves to find itself transported_into ideal scenes, where, by the power of genius, the scattered beauties of creation are collected and happily combined; and to be introduced to the contemplation of actions and characters wrought up beyond the standard of real life. Nor do I know that it is always unlawful, amidst this disordered world, and in the absence of higher remedies, to yield for a moment to this kind of enchantment; nor does it seem impossible that such images of excellence, by rousing and elevating the human faculties, may lead to enquiries after the perfection of our original state.

As poetry, however, is one of the most powerful instruments of our pleasure, we ought cautiously to examine, whether the pleasure it affords be at least innocent. Whenever we are pleased, it is because some principle within us is gratified; and as this is good or evil, so is the pleasure we experience from it. If we are delighted, for instance, with the Iliad of Homer, it is because it finds something correspondent in the state of our own minds; and there is need to enquire, whether our delight does not spring from a secret sympathy with that ambition of superiority, that indignant pride, and that implacable resentment, which are the predominant passions exhibited in this celebrated poem. If we are exalted into rapture in the reading of Milton, we should strictly question ourselves, whether it is not more from the proud adventurous opposition of Satan, and his rebel host, than from a view of the character and perfections of the Almighty, manifested in his condescending grace to man, and in the execution of his righteous vengeance upon his enemies *.