causes I then assigned to it. Love, doubtless, is at the bottom, but a nobler love than such as common beauties inspire.

Here, in my turn, I began to raise my voice, and imitate the solemn way you had been teaching me. Knowing as you are (continued I), well knowing and experienced in all the degrees and orders of beauty, in all the mysterious charms of the particular forms, you rise to what is more general; and with a larger heart, and mind more comprehensive, you generously seek that which is highest in the kind. Not captivated by the lineaments of a fair face, or the welldrawn proportions of a human body, you view the life itself, and embrace rather the mind which adds the lustre, and renders chiefly amiable.

Nor is the enjoyment of such a single beauty sufficient to satisfy such an aspiring soul. It seeks how to combine more beauties, and by what coalition of these to form a beautiful society. It views communities, friendships, relations, duties; and considers by what harmony of particular minds the general harmony is composed, and common weal established. Nor satisfied even with public good in one community of men, it frames itself a nobler object, and with enlarged affection seeks the good of mankind. It dwells with pleasure amidst that reason and those orders on which this fair correspondence and goodly interest is established. Laws, constitutions, civil and religious rites; whatever civilises or polishes rude mankind; the sciences and arts, philosophy, morals, virtue; the flourishing state of human affairs, and the perfection of human nature; these are its delightful prospects, and this the charm of beauty which attracts it.

Still ardent in this pursuit (such is its love of order and perfection), it rests not here, nor satisfies itself with the beauty of a part, but extending further its communicative bounty, seeks the good of all, and affects the interest and prosperity of the whole. True to its native world and higher country, 'tis here it seeks order and perfection, wishing the best, and hoping still to find a just and wise administration. And since all hope of this were vain and idle, if no Universal Mind presided; since, without such a supreme intelligence and providential care, the distracted universe must be condemned to suffer infinite calamities, 'tis here the generous mind labours to discover that healing cause by which the interest of the whole is securely established, the beauty of things, and the universal order happily sustained.

dissolved enrich the earth, and raise again the vegetable world. The numerous insects are reduced by the superior kinds of birds and beasts; and these again are checked by man, who in his turn submits to other natures, and resigns his form, a sacrifice in common to the rest of things. And if in natures so little exalted or pre-eminent above each other, the sacrifice of interests can appear so just, how much more reasonably may all inferior natures be subjected to the superior nature of the world!—that world, Palemon, which even now transported you, when the sun's fainting light gave way to these bright constellations, and left you this wide system to contemplate.

Here are those laws which ought not, nor can submit to anything below. The central powers which hold the lasting orbs in their just poise and movement, must not be controlled to save a fleeting form, and rescue from the precipice a puny animal, whose brittle frame, however protected, must of itself so soon dissolve. The ambient air, the inward vapours, the impending meteors, or whatever else is nutrimental or preservative of this earth, must operate in a natural course; and other good constitutions must submit to the good habit and constitution of the allsustaining globe. Let us not wonder, therefore, if by earthquakes, storms, pestilential blasts, nether or upper fires, or floods, the animal kinds are oft afflicted, and whole species perhaps involved at once in common ruin. Nor need we wonder if the interior form, the soul and temper, partakes of this occasional deformity, and sympathises often with its close partner. Who is there that can wonder either at the sicknesses of sense or the depravity of minds inclosed in such frail bodies, and dependent on such pervertible organs?

Here, then, is that solution you require, and hence those seeming blemishes cast upon nature. Nor is there ought in this beside what is natural and good. 'Tis good which is predominant; and every corruptible and mortal nature, by its mortality and corruption, yields only to some better, and all in common to that best and highest nature which is incorruptible and immortal.

BISHOP BERKELEY.

every virtue under heaven,' was born at ThomasDR GEORGE BERKELEY, to whom Pope assigned This, Palemon, is the labour of your soul; and this town, in the county of Kilkenny, in 1684. He was its melancholy: when unsuccessfully pursuing the distinguished at Dublin university for his proficiency supreme beauty, it meets with darkening clouds which in mathematical studies, and became a fellow of Triintercept its sight. Monsters arise, not those from nity college. In 1709 appeared his Theory of Vision, Libyan deserts, but from the heart of man more fer- and in 1710 the Principles of Human Knowledge. In tile, and with their horrid aspect cast an unseemly 1713 he published his Three Dialogues between Hylas reflection upon nature. She, helpless as she is thought, and Philonous, in which his ideal system was developed and working thus absurdly, is contemned, the govern-in language singularly animated and imaginative. He ment of the world arraigned, and Deity made void. Much is alleged in answer, to show why nature errs; and when she seems most ignorant or perverse in her productions, I assert her even then as wise and provident as in her goodliest works. For 'tis not then that men complain of the world's order, or abhor the face of things, when they see various interests mixed and interfering; natures subordinate, of different kinds, opposed one to another, and in their different operations submitted, the higher to the lower. "Tis, on the contrary, from this order of inferior and superior things, that we admire the world's beauty, founded thus on contrarieties; whilst from such various and disagreeing principles a universal concord is established.

Thus in the several orders of terrestrial forms, a resignation is required-a sacrifice and mutual yielding of natures one to another. The vegetables by their death sustain the animals, and animal bodies

now became acquainted with Swift, Pope, Steele, and the other members of that brilliant circle, by whom he seems to have been sincerely beloved. He accompanied the Earl of Peterborough, as chaplain and secretary, in his embassy to Sicily, and afterwards travelled on the continent as tutor to Mr Ashe, son of the Bishop of Clogher. This second excursion engaged him upwards of four years. While abroad, we find him writing thus justly and finely to Pope: As merchants, antiquaries, men of pleasure, &c., have all different views in travelling, I know not whether it might not be worth a poet's while to travel, in order to store his mind with strong images of nature. Green fields and groves, flowery meadows and purling streams, are nowhere in such perfection as in England; but if you would know lightsome days, warm suns, and blue skies, you must come to Italy; and to enable a man to describe rocks and precipices, it is absolutely necessary

visits, and late hours, and strange faces, and a hurry of affairs, often insignificant. For my own private satisfaction, I had rather be master of my time than wear a diadem. I repeat these things to you, that I may not seem to have declined all steps to the primacy out of singularity, or pride, or stupidity, but from solid motives. As for the argument from the opportunity of doing good, I observe, that duty obliges men in high station not to decline occasions of doing good; but duty doth not oblige men to solicit such high stations.' He was a poet as well as a mathematician and philosopher, and had he cultivated the lighter walks of literature, might have shone with lustre in a field which he but rarely visited. He wrote some essays for the Guardian' of his friend Steele; and when inspired with his transatlantic mission, he penned the following fine moral verses, that seem to shadow forth the fast accomplishing greatness of the new world:

Verses on the Prospect of Planting Arts and Learning
in America.

The Muse, disgusted at an age and clime
Barren of every glorious theme,

In distant lands now waits a better time,
Producing subjects worthy fame.

In happy climes, where from the genial sun
And virgin earth, such scenes ensue,
The force of art by nature seems outdone,
And fancied beauties by the true :

In happy climes, the seat of innocence,
Where nature guides and virtue rules,
Where men shall not impose for truth and sense
The pedantry of courts and schools:
There shall be sung another golden age,
The rise of empire and of arts,
The good and great inspiring epic rage,

that he pass the Alps.' While at Paris, Berkeley visited the French philosopher Malebranche, then in ill health, from a disease of the lungs. A dispute ensued as to the ideal system, and Malebranche was so impetuous in argument, that he brought on a violent increase of his disorder, which carried him off in a few days. This must have been a more than ideal disputation to the amiable Berkeley, who could not but be deeply afflicted by such a tragic result. On his return, he published a Latin tract, De Motu, and an essay on the fatal South-Sea Scheme in 1720. Pope introduced him to the Earl of Burlington, and by that nobleman he was recommended to the Duke of Grafton, lord-lieutenant of Ireland. His grace made Berkeley his chaplain, and afterwards appointed him to the deanery of Derry. It was soon evident, however, that personal aggrandisement was never an object of interest with this benevolent philosopher. He had long been cherishing a project, which he announced as a scheme for converting the savage Americans to Christianity, by a college to be erected in the Summer Islands, otherwise called the Isles of Bermuda.' In this college, he most exorbitantly proposed,' as Swift humorously remarked, a whole hundred pounds a-year for himself, forty pounds for a fellow, and ten for a student.' No anticipated difficulties could daunt him, and he communicated his enthusiasm to others. Coadjutors were obtained, a royal charter was granted, and Sir Robert Walpole promised a sum of £20,000 from the government to promote the undertaking. In 1728 Berkeley and his friends sailed for Rhode Island. There they remained for seven years; but the minister proved faithless the promised sum was never paid, and the philosopher returned to Europe. In his forced retirement, he had applied himself to his literary pursuits, and in 1732 he published The Minute Philosopher, a series of moral and philosophical dialogues. Fortune again smiled on Berkeley: he became a favourite with Queen Caroline, and in 1734 was appointed to the bishopric of Cloyne. Lord Chesterfield afterwards offered him the see of Clogher, which was double the value of that of Cloyne; but he declined the preferment. Some useful tracts were afterwards published by the bishop, including one on tar-water, which he considered to possess high medicinal virtues. Another of his works is entitled The Querist; containing several Queries proposed to the Consideration of the Public. In 1752 he removed with his family to Oxford, to superintend the educa- The works of Berkeley form an important landtion of one of his sons; and, conscious of the impro- mark in metaphysical science. At first his valupriety of residing apart from his diocese, he endea-able and original Theory of Vision' was considered voured to exchange his bishopric for some canonry or college at Oxford. Failing of success, he wrote to resign his bishopric, worth £1400 per annum; but the king declared that he should die a bishop, though he gave him liberty to reside where he pleased. This incident is honourable to both parties. In 1753 the good prelate died suddenly at his residence at Oxford, and his remains were interred in Christ-church, where a monument was erected to his memory. The life of Berkeley presents a striking picture of patient labour and romantic enthusiasm, of learning and genius, benevolence and worth. His dislike to the pursuits and troubles of ambition are thus expressed by him to a friend in 1747:'In a letter from England, which I told you came a week ago, it was said that several of our Irish bishops were earnestly contending for the primacy. Pray, who are they? I thought Bishop Stone was only talked of at present. I ask this question merely out of curiosity, and not from any interest, I assure you. I am no man's rival or competitor in this matter. I am not in love with feasts, and crowds, and

The wisest heads and noblest hearts.

Not such as Europe breeds in her decay;

Such as she bred when fresh and young,
When heavenly flame did animate her clay,
By future poets shall be sung.

Westward the course of empire takes its way;
The four first acts already past,

A fifth shall close the drama with the day;
Time's noblest offspring is the last.

a philosophical romance, yet his doctrines are now
incorporated with every system of optics. The
chief aim of Berkeley was to distinguish the im-
mediate and natural objects of sight from the seem-
ingly instantaneous conclusions which experience and
habit teach us to draw from them in our earliest
infancy; or, in the more concise metaphysical lan-
guage of a later period, to draw the line between
the original and the acquired perceptions of the
eye. The ideal system of Berkeley was written
to expose the sophistry of materialism, but it is
defective and erroneous. He attempts to prove
that extension and figure, hardness and softness,
and all other sensible qualities, are
mere ideas
of the mind, which cannot possibly exist in an in-
sentient substance-a theory which, it has been
justly remarked, tends to unhinge the whole frame
of the human understanding, by shaking our con-
fidence in those principles of belief which form an
essential part of its constitution. Our ideas he

* Dugald Stewart,

42

like, you will soon find them so many monsters, utterly unfit for human society.

I desire it may be considered that most men want leisure, opportunity, or faculties, to derive conclusions from their principles, and establish morality on a foundation of human science. True it is (as St Paul observes) that the invisible things of God, from the creation of the world, are clearly seen;' and from thence the duties of natural religion may be discovered. But these things are seen and discovered by those alone who open their eyes and look narrowly for them. Now, if you look throughout the world, you shall find but few of these narrow inspectors and inquirers, very few who make it their business to analyse opinions, and pursue them to their rational source, to examine whence truths spring, and how they are inferred. In short, you shall find all men full of opinions, but knowledge only in a few.

He who says there is no such thing as an honest man, you may be sure is himself a knave.

The patriot aims at his private good in the public. The knave makes the public subservient to his private interest. The former considers himself as part of a whole, the latter considers himself as the whole.

Moral evil is never to be committed; physical evil may be incurred either to avoid a greater evil, or to procure a good.

When the heart is right, there is true patriotism. The fawning courtier and the surly squire often mean the same thing-each his own interest. Ferments of the worst kind succeed to perfect inaction.

HISTORICAL, CRITICAL, AND THEOLOGICAL
WRITERS.

LAWRENCE ECHARD.

It is impossible, from the nature and circumstances of human kind, that the multitude should be philo-guished names, unless it be that of Bentley as a In these departments we have no very distinsophers, or that they should know things in their classical critic. causes. We see every day that the rules, or conclusions alone, are sufficient for the shopkeeper to state his account, the sailor to navigate his ship, or the carpenter to measure his timber; none of which understand the theory, that is to say, the grounds and reasons either of arithmetic or geometry. Even so in moral, political, and religious matters, it is manifest that the rules and opinions early imbibed at the first dawn of understanding, and without the least glimpse of science, may yet produce excellent effects, and be very useful to the world; and that, in fact, they are so, will be very visible to every one who shall observe what passeth round about him.

It may not be amiss to inculcate, that the difference between prejudices and other opinions doth not consist in this, that the former are false and the latter true; but in this, that the former are taken upon trust, and the latter acquired by reasoning. He who hath been taught to believe the immortality of the soul, may be as right in his notion as he who hath reasoned himself into that opinion. It will then by no means follow, that because this or that notion is a prejudice, it must be therefore false. The not distinguishing between prejudices and errors is a prevailing oversight among our modern free-thinkers.

There may be, indeed, certain mere prejudices or opinions, which, having no reasons either assigned or assignable to support them, are nevertheless entertained by the mind, because they are intruded betimes into it. Such may be supposed false, not be cause they were early learned, or learned without their reasons, but because there are in truth no reasons to be given for them.

Certainly if a notion may be concluded false because it was early imbibed, or because it is with most men an object of belief rather than of knowledge, one may by the same reasoning conclude several propositions of Euclid to be false. A simple apprehension of conclusions, as taken in themselves, without the deductions of science, is what falls to the share of mankind in general. Religious awe, the precepts of parents and masters, the wisdom of legislators, and the accumulated experience of ages, supply the place of proofs and reasonings with the vulgar of all ranks; I would say that discipline, national constitution, and laws human or Divine, are so many plain landmarks which guide them into the paths wherein it is presumed they ought to tread.

[From Maxims Concerning Patriotism."] A man who hath no sense of God or conscience, would you make such a one guardian to your child? If not, why guardian to the state?

A fop, or man of pleasure, makes but a scurvy patriot.

LAWRENCE ECHARD (1671-1730) was a voluminous writer and historian. After receiving education at the university of Cambridge, he entered into orders, and obtained the livings of Welton and Elkington in Lincolnshire. In 1712 he was preferred to the archdeaconry of Stowe, and became also a prebendary in the cathedral of Lincoln. His leisure was devoted to historical pursuits, and he published a History of England, a General Ecclesiastical History, a

History of Rome, a General Gazetteer, &c. His History of England was attacked by Calamy and Oldmixon; but it long maintained its ground; and his Ecclesiastical History has been often reprinted. Without aiming at philosophical analysis or investigation, Echard was a careful compiler, with competent learning and judgment.

JOHN STRYPE.

JOHN STRYPE (1643-1737) was a laborious collector and literary antiquary. His works afford ample illustrations of ecclesiastical history and biography at periods of strong national interest and importance, and they are now reckoned among the most valuable of our standard memorials. The writings of Strype consist of a Life of Archbishop Cranmer (1694), a Life of Sir Thomas Smith (1698), a Life of Bishop Aylmer (1701), a Life of Sir John Cheke (1705), Annals of the Reformation, four volumes (1709-31), a Life of Archbishop Grindal (1710), Life and Letters of Archbishop Parker (1711), Life of Archbishop Whitgift (1718), Ecclesiastical Memorials, three volumes (1721). He also edited Stow's Survey of London, and part of Dr Lightfoot's works. Strype was the son of a foreign refugee, John Van Stryp, a native of Brabant, who fled to England on account of his religion, and followed the business of a silk merchant. The son received a classical education at Cambridge, and entering into holy orders, became successively curate of Theydon-Boys, in Essex, preacher in Low Leyton, rector of Terring, in Sussex, and lecturer at Hackney. He resigned his clerical charges in 1724, and from this time till his death, which happened in his ninety-fourth year, he resided at Hackney with Mr Harris, an apothecary, who was married to his granddaughter. Faithful and laborious, Strype was highly respected by the dignitaries of the church of England. A correct and elegant reprint of his works has proceeded from the Clarendon press at Oxford.