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tempt on the Son of God himself. Matt. iv. 8, 9. And for its object of worship or of faith, or of imitation and love, it has the god of this world, generally worshipped under the form of the three-headed monster of lust, pride, and false glory.-The second consists in the most dark, midnight, and horrific views, of the great Author of all light, whether physical or moral. Every beam which their darkened minds may behold, and every additional ray of the Noxious Illumination they receive, either by his works of Creation, Providence, or Grace, but fills them with more and more darkness, and dread, and shame, and horror; for what is moral darkness, and dread, and shame, and horror, but the effects of false glory, or disappointed pride, and a will and inclination to take part with all evil, and the author thereof?

2. Noxious Knowledge and Noxious Ignorance, is descriptive of that state of the mind, in which it is, either puffed up with conceit of mere intellectual endowments, without any regard to moral virtue, or sunk into a state of the most abject degradation through the blindness of the understanding, which is unable to distinguish between the things that differ.

3. Noxious Action and Noxious Passion, are indicative of that state of the moral agent, wherein the passions are allowed to have the ascendency over reason; by means of which the man is reduced to a state of degradation beneath the brute, or is hurried on to perpetuate the actions of an infernal fury.

4. Noxious Strength and Noxious Weakness, in a moral sense, is, either when a kind of supernatural energy is communicated to the mind in its prosecution of evil, by means of the passions or other stimuli; or an abject childishness is superinduced, by means of ignorance or passion, so that it is incapable to distinguish truth from falsehood, but disposed to believe every lie.

5. Noxious Composition and Noxious Decomposition, in the moral sense, is, either to extract all the good out of subjects, and convert them into their opposite evils; or it is, of all the evils of subjects, separated from their good, to compound a palatable draught, such as may have proper currency in a

world like the present, among morally depraved agents. What a group of moral chemists could we here mention, who are all busily employed in the devil's service, in this sort of exercise!

6. Noxious Attraction and Noxious Repulsion, in a moral sense, is, either when like draws to like, or when the wicked persecute the godly. It is either, when the equilibrium between the centripetal force which binds the moral agent in all its motions to God as its centre of gravity, and the centrifugal, which acts in an opposite direction, is broken and destroyed; so that the moral agent has now no inclination to gravitate towards God as its centre; but being now wholly under the direction of the opposite force, it flies off, unlike every other body in Nature, into space infinite, never to

return.

7. Noxious Light and Noxious Darkness, in a moral sense, is either what may be seen with respect to religion and morals in the Heathen world, which has never been visited with the light of the gospel; or it is what we behold in a Christian land, where men dispute against the light, though it be shining all around them; and will not admit the light, but hate it, and will not come to it, lest their deeds should be reproved.

(To be continued.)

OF SELFISHNESS, AND ENTHUSIASM.

IT has been observed, that society may arrive at such a degree of refinement, as to soften down the strength and energies of individual character to a general level of opinion, and one uniform spirit of taste and fashion, by no means favourable to the display of strong and characteristic efforts of mind. We have had only one instance of a nation arriving at this extreme point of civilization in modern times, when, after experiencing the several stages of its progress, power, and luxury, it assumed a cold and atheistical philosophy, which announced the necessity of its fall, or a terrible regeneration of its powers. We allude to the situation of France at the close of the seventeenth century. It was her philosophical system which exercised a powerful influence in the

direction of the national mind, which is, indeed, a necessary result in all ages and nations, where opinion is widely disseminated. We may be unconscious of its progress and power, but it is universally felt. The growth and increase of a sort of scoffing scepticism is always observable in nations at the period of their decline.

taught themselves to despise exalted feelings and opinions, as the proof of a reasoning and capacious mind. Genius, truth, and beauty, were valued only according to their degree of immediate utility, display, and application to the interests of life; not for intrinsic excellence in themselves.

The philosophical question applied The leading principles of this French to every thing was, Cui bono?—to what philosophy were, a vain disbelief of end or purpose, except vanity and every thing that could not be brought emolument, are the works of nature down to the test of interested calcula- and art displayed? Genuine feeling tion and the senses, a contempt of and enthusiasm became so far extinct, noble or disinterested sentiments, and that nature was considered secondary a devoted attachment to licentious- to fashion and opinion, and witty arness, in imagination, politics, and guments were employed to shew that social life. Novels, histories, and the most sacred truths were incompamanners, proclaimed the same heart- tible with a certain air of politeness less doctrines of irony towards reli- and good society. In fact, the Parisgion, mockery of sensibility, and cal-ian bel esprit, previous to the revolu culations on the expediency of honesty

and morals.

The events of history have clearly shewn the fallacy of the views of the new philosophy to promote the dignity and happiness of nations, or to exalt the character, and purify the feelings, of individuals and society.

tion, treated simplicity of faith and goodness, as well as genius and enthusiasm, like the old man who inquired, if love still existed?

Though this selfish system has received little encouragement among ourselves, we not unfrequently hear the voice of interest and selfishness raised against the dangers of imagi nation and enthusiasm of disposition. We never, on the other hand, have observed this cautionary doctrine applied to coldness of character and deficiency of feeling, when an overcalculating and selfish spirit manifests itself in the dispositions of the young.

Though this pernicious system is now well nigh exploded, owing to the introduction of a nobler and better philosophy; yet as it pretended to be grounded upon experience, deduced from the metaphysics of Hobbes and Locke, it still retains its influence over the minds of those who suppose there exist no truth and beauty beyond the limits of demonstration and com- The affected fears displayed by older mon sense. With us, however, this people upon this subject, are likewise false theory was never put into prac-often meant in the way of derision of tice, as in France, where enthusiasm, genius, and the best feelings of the heart, were exposed to its ironical attacks, and the shafts of wit levelled at the most sacred things.

those sentiments, whose glow and tenderness they can no longer feel. With them, an enthusiastic disposition of mind is synonymous with folly and imprudence, deficient in strength and In obedience to the new social com-judgment, and liable to be led into a pact, all were expected to join in the thousand dangers and extravagancies. laugh, while a serious countenance, They tell us that sensibility is more to or a tear, were subject to derision, be dreaded than desired-that it will and made treason to philosophical involve us in disappointments and taste. National selfishness, and indi-affliction, more keen and bitter than vidual egotism, became the ruling the cold and calculating egotists ever principles of politics and conversa- fear to encounter in the world. That tion. Goodness was considered as to the real calamities of life will be allied to weakness, and the admira- added imaginary sufferings, more diftion expressed for grandeur or beauty, ficult to be alleviated, and more hopea fair opportunity for the exercise of less of cure. To cultivate generosity raillery and scorn. Even young peo- and delicacy of mind, is similar, they ple were ambitious of appearing free maintain, to offering a premium for from the shackles of authority, from duplicity, violence, and wrong-it is all onthusiasm and sentiment. They dressing a victim for the altar, or

ordering a soldier unarmed into the battle; that life, only tolerable at best, will be converted, by sensibility and enthusiasm, into a prison house and a purgatory.

transitory and inconsistent quality of mind, and dangerous to be indulged; are objections which might be advanc ed, with equal plausibility, against all passions and feelings of the human mind. We know that reason, truth, and even virtue itself, are liable to be carried to excess, abused, and misdirected, when unaccompanied by prudence and religion, though we should be surprised to hear them reprobated on this ground. Why is the gift of life itself considered valuable? -Why do we love, or hope, or fear, if the danger and disappointments which these may possibly give rise to, are considered sufficient cause for resigning them?-Death may at any moment deprive us of those we love; unforeseen events may shatter our wisest efforts, and clouds overshadow, ere their noon, our fondest prospects; but must we therefore cease to hope and to love, or introduce a saving and wretched economy in employing the noblest sentiments of the soul?

To this we would reply, that a firm and noble constancy is often found united to characters of high enthusiasm and exquisite delicacy of thought and feeling. Fine and gentle dispositions are often mixed with the elements of strength and resolution. Enthusiasm does not necessarily include the faults of imprudence, weakness, or stormy passions. Although the liberal and disinterested mind rejects the pleasures of self-love, it is only because it is animated by nobler pursuits. While engaged in the discharge of duties, it is capable of as great exertions, as characters of a colder and more calculating cast-but it scorns like them to be chained down to so common and very rational an existence. Something proud and noble naturally bears it above the mean desires, and ascendency of vanity, and selfishness, The faculties entrusted to us for which it views around. There is an expansion and improvement should intellectual and moral dignity which not be allowed to lie dormant, for it aspires after, and prizes beyond the fear of misapplication-we should rapower of circumstances to alter or de- ther be eager to devote them, if pos stroy; and it values its own approba-sible, to a noble and useful pursuit, tion and good intentions beyond the world's favour and respect.

and ready to sacrifice self-enjoyments at the voice of our friends or of our country. We ought to despise the pitiful argument which maintains the expediency of narrowing the sphere of our feelings, and deadening our faculties, in order to become more insensible to the dominion of pain and sor

If the influence of enthusiasm is favourable to the feelings and the heart, it will be found to produce still more powerful effects in literature and the arts. It may indeed be called the soul of artists and of poets. It is the quality which gives life and vivid-row. ness to the conceptions of genius and mental power. It pictures forth the forms of an imaginary world, and inspires strength and animation to delineate and exhibit them to view.

Even in learned and philosophical men, it is a valuable instrument for the acquisition of knowledge and of truth. Far from misleading, it only exhorts them to patience and to toil. Their labours are then dedicated to the cause of humanity and truth. They love science for its own sake, rather than for a desire of distinguishing themselves and acquiring a

name.

We think then, the cautious reasoning advanced against the tendency of enthusiasm both weak and unfounded. That it produces an aversion to the ordinary pursuits of life-that it is a

It would be more wise to argue, that we should attempt to reduce our lives to as small a portion of existence as is compatible with mere animal propensity and enjoyments.

But would it not be rather irksome to a man, even of the most rational disposition, to reconcile himself to this system of quietism, and to these forbidding doctrines, which permit no relish and participation of delights, but what the world and the common course of events may afford?

If forsaken by fortune, and the pleasures of the world he loved, what will then be left to console him in the confined and lonely sphere of his existence ?- Incapable of feeling the beauties of nature, or the charms of literature and art, though virtuous and just, he must still feel a void in his existence, and a weariness and

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heaviness of the heart. But warmth | once took it into his head to hear the

and enthusiasm of feelings, with a cultivated taste, would save him from the fate he dreads, and he would feel himself but too happy, could he fix and retain the beautiful emotions which sensibility and genius inspire.

But these are often transitory, in proportion as they are sweet. We should the more endeavour to infuse the animation and kindness of such feelings into our conduct and manners; and, lest they should be dissipated or destroyed, treasure up the aspirings after those truths of natural and moral beauty, whose dim light seems to visit us from a world unknown.

An admiration of fine sentiments and heroic deeds, combined with a love of poetry and the fine arts, are the means of awakening a sense of happiness, which, when mingled with devotion, seems to remind us of some illustrious origin, and higher powers, which man has unfortunately lost. The indulgence of a sentiment, and a hope of something more beautiful and noble than life affords, removes a load from the heart, and that unquiet satiety of existence, which beholds no harmony in nature, and no manifestations of divinity and love.

We may conclude, then, that an enthusiastic tone of mind is more favourable to happiness than coldness and indifference of disposition, and that while it alleviates the sense of sorrow and of pain, it adds a double charm to the energies and to the joys of life. R. T.

DISPUTATION.

WHEN Isaac Casaubon was first shewn the college of the Sorbonne, and toid that it was above four hundred years since disputes were first held in that place, he said, "And pray in so long a period what point has been cleared up?"

Being invited afterwards to witness a contest in the same place, the disputants argued at great length, and with considerable vehemence, for the purpose of shewing their superior skill before so learned a visitor; who, on retiring, said, he had never in his life heard so much Latin without understanding it.

A clown, says Lord Shaftesbury,

Latin disputes of Doctors at a University. He was uncommonly attentive to the scene before him; and his countenance indicated the satisfaction which he felt. Being asked what pleasure he could have in such combats, when he was ignorant of the language in which they were carried on, he said, "For the matter of that, I am not such a fool, but I can see who is the first that puts the other in a passion, and then I know which has the best of it."

Jason Magnus and Bartholomew Socerius, two eminent lawyers of Pisa, in the sixteenth century, held frequent disputations on legal subjects. One day, Jason, finding himself driven hard by his adversary, cited a law that he had that moment forged, which turned the scale to his side. Socerius, not less quick and ingenious, served him the same trick; and Jason, who had never heard of the law which he quoted, called upon him for the proof: "It stands in the same page with that you just mentioned," replied Socerius.

STEAM ENGINES.

ABOUT two centuries ago, the application of Steam as a moving power was totally unknown. Its agency was first employed by Brancas, an ingenious philosopher of Rome, simply to move the valves of a wheel. But mark its present state of perfection!

It has been calculated that there are at least ten thousand Steam Engines at this time at work in Great Britain; performing a labour more than equal to that of two hundred thousand horses, which, if fed in the ordinary way, would require above one million acres of land for subsistence: this land is capable of supplying the necessariess of life to more than fifteen hundred thousand human beings.

One of the largest engines yet constructed, is now in action at the United Mine, in Cornwall, being equal to the power of two hundred and fifty horses; it raises eighty thousand pounds, one hundred feet in height, per minute: and to effect this enormous labour, it only requires about thirty pounds of coal for the same period of time.

MEMOIRS OF THE LIVING POETS OF GREAT BRITAIN,

Robert Southey.

AT what period the office of Royal Poet was instituted, cannot now be determined; but it originated in the practice of presenting a wreath of laurel to a candidate at the university, for a high degree in rhetoric and poesy. The King's Laureate, therefore, means only a graduated rhetorician, employed in the service of the court, and whose business it was to celebrate the exploits of the monarch in verse.

In the twelfth century, Henry de Avranches was entertained by our Henry the Third, as the court poet, with the title of "Master Henry the Versifier." In the same reign there was allowed a salary of forty shillings a year, and a pipe of wine, to Richard the King's Harper, but this was a distinct office from that of the poet. It was customary for these attendants upon royalty to accompany their sovereign in his expeditions, for William the Pilgrim composed a poem on the crusade of his master, Richard the First, while in the Holy Land; and Robert Baston, who was laureated at Oxford, went with Edward the Second to Scotland, to record his actions in that country. Chaucer, in the reigns of Edward the Third and Richard the Second, received a pension, with an allowance of wine from the royal cellars. In the reign of Edward IV. the title of Poet Laureate was conferred on John Kay, who wrote, in Latin, a history of the Siege of Rhodes, and other works. Andrew Bernard, an Augustine Monk, was both Poet Laureate and Historiographer to Henry the Seventh, and his successor. The next who wore the laurel was John Skelton, famous for his satires against Cardinal Wolsey, to escape whose vengeance he took refuge in Westminster Abbey, where

he died in 1529.

From this time till the reign of Elizabeth, it does not appear that there was any person appointed to the laureateship, for though Thomas Churchyard is called the "old court poet," he does not appear to have enjoyed the emoluments of the office. In 1591, Edmund Spenser obtained a salary of fifty pounds a year as court poet, though he is not stiled Laureate No. 45.-VOL, IV.

in the patent. After his death in 1599, the office of poet to the crown lay dormant till 1616, when it was revived and given to Ben Jonson, with a salary of one hundred marks a year, which was raised to pounds in 1630, and soon after old Ben received a farther grant of a tierce of Canary yearly, out of the royal cellars at Whitehall.

In 1638, Sir William D'Avenant succeeded to the laurel crown, with the same salary, but no wine; at least none is mentioned in the patent, so that it seems this grant was a special favour, bestowed upon Ben at Christmas, that he might enjoy the season according to his humour. The next who held the office was Dryden, whose appointment took place in 1670, when he was also nominated historiographer royal, the joint salary being two hundred pounds a year, with the pri vilege of receiving annually one butt of Canary wine. Dryden enjoyed his honours and emoluments till the Revolution, when he was deprived of the whole; the laureateship being given to Thomas Shadwell, his old antagonist, and who was ridiculed by him under the name of Mac Flecknoe.

On the death of Shadwell, in 1692, the distinction of royal poet was conferred upon Nahum Tate, who is only known by his New Version of the Psalms, published in conjunction with Dr. Brady. He died in 1715, and was succeeded by Nicholas Rowe, whose fame rests upon his tragedies and the translation of Lucan. At his death, in 1718, the vacant office was bestowed upon Laurence Eusden, a clergyman, who has been ridiculed by Pope; but for what cause, except that of enjoying the royal favour, cannot be ascertained. Eusden was succeeded in 1730, by Colley Cibber, whose annual odes gave more pleasure to Great Cæsar," as he called George the Second, than to the public. Cibber enjoyed the wreath twenty-nine years, and was succeeded by William Whitehead, a poet of more genius, and better morals; who died in 1785. Upon that vacancy, a curious circumstance occurred, which tended to bring the office into ridicule. Joseph Richardson, a barrister, and man of wit, connected with the waig party; took advantage of the death of the laureat, to write a set of odes in the names of several public characters, who were 3 M

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