So certainly is weariness and vexation the concomitant of our undertakings, that every man, in whatever he is engaged, consoles himself with the hope of change. He that has made his way by assiduity and vigilance to public employment, talks among his friends of nothing but the delight of retirement: he whom the necessity of solitary application secludes from the world, listens with a beating heart to its distant noises, longs to mingle with living beings, and resolves, when he can regulate his hours by his own choice, to take his fill of merriment and diversion, or to display his abilities on the universal theatre, and enjoy the pleasures of distinction and applause.

Every desire, however innocent or natural, grows dangerous, as by long indulgence it becomes-ascendant in the mind. When we have been much accustomed to consider any thing as capable of giving happiness, it is not easy to restrain our ardour; or to forbear some precipitation in our advances, and irregularity in our pursuits. He that has long cultivated the tree, watched the swelling bud and opening blossom, and pleased himself with computing how much every sun and shower added to its growth, scarcely stays till the fruit has obtained its maturity, but defeats his own cares by eagerness to reward them. When we have diligently laboured for any purpose, we are willing to believe that we have attained it, and because we have already done much, too suddenly conclude that no more is to be done.

All attraction is increased by the approach of the attracting body. We never find ourselves so desirous to finish, as in the latter part of our work, or so impatient of delay, as when we know that delay cannot be long. Part of this unseasonable importunity of discontent may be justly imputed to languor and weariness; which must always oppress us more as our toil has been longer continued; but the greater part usually proceeds from frequent contemplation of that ease which we now consider as near and certain, and which, when it has once flattered our hopes, we cannot suffer to be longer withheld. Rambler.

On the Sublime in Writing.

It is, generally speaking, among the most ancient authors, that we are to look for the most striking instances of the sublime. The early ages of the world, and the rude unimproved state of society, are peculiarly favourable to the strong emotions of sublimity. The genius of men is then much turned to admiration and astonishment. Meeting with many objects, to them new and strange, their imagination is kept glowing, and their passions are often raised to the utmost. They think and express themselves, boldly, and without restraint. In the progress of society, the genius and manners of men undergo a change more favourable to accuracy, than to strength or sublimity.

Of all writings, ancient or modern, the Sacred Scriptures afford us the highest instances of the sublime. The descriptions of the Deity, in them, are wonderfully noble, both from the grandeur of the object, and the manner of representing it. What an assemblage, for instance, of awful and sublime ideas is presented to us, in that passage of the XVIIIth Psalm, where an appearance of the Almighty is described? "In my distress I called upon the Lord; he heard my voice out of his temple, and my cry came before him. Then the earth shook and trembled; the foundations also of the hills were moved; because he was wroth. He bowed the heavens and came down, and darkness was under his feet and he did ride upon a cherub, and did fly; yea, he did fly upon the wings of the wind. He made darkness his secret place; his pavilion round about him were dark waters, and thick clouds of the sky.". We see with what propriety and success the circumstances of darkness and terror are applied for heightening the sublime. So, also, the prophet Habakkuk, in a similar passage: "He stood, and measured the earth; he beheld, and drove asunder the nations, The everlasting mountains were scattered; the perpetual hills did bow. His ways are everlasting. The mountains saw thee, and they trembled; the overflowing of the water passed by; the deep uttered his voice, and lifted up his hands on high.”

The noted instance given by Longinus from Moses, "God said, let there be light; and there was light," is not liable to the censure, which was passed on some of his instances, of being foreign to the subject. It belongs to the true sublime: and the sublimity of it arises from the strong conception it gives of an exertion of power, producing its effect with the utmost speed and facility. A thought of the same kind is magnificently amplified in the following passage of Isaiah (chap. xliv. 24, 27, 28). "Thus saith the Lord, thy Redeemer, and he that formed thee from the womb; I am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself-that saith to the deep, Be dry, and I will dry up thy rivers; that saith of Cyrus, He is my Shepherd, and shall perform all my pleasure; even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundations shall be laid." There is a passage in the Psalms, which deserves to be mentioned under this head: "God," says the Psalmist, "stilleth the noise of the seas, the noise of their waves, and the tumults of the people." The joining together two such grand objects, as the raging of the waters, and the tumults of the people, between which there is such resemblance as to form a very natural association in the fancy, and the representing them both as subject at one moment, to the command of God, produces a noble effect.

Homer is a poet, who, in all ages, and by all critics, has been greatly admired for sublimity; and he owes much of his grandeur to that native and unaffected simplicity, which characterizes his manner. His description of hosts engaging; the animation, the fire, the rapidity, which he throws into his battles, present, to every reader of the Iliad, frequent instances of sublime writing. His introduction of the gods, tends often to heighten, in a striking degree, the majesty of his warlike scenes. Hence Longinus bestows such high and just commendations on that passage, in the XVth Book of the Iliad, where Neptune, when preparing to issue forth into the engagement, is described as shaking the mountains with his steps, and driving his chariot along the ocean.

Minerva arming herself for fight, in the Vth Book; and Apollo, in the XVth, leading on the Trojans, and flashing terror with his Ægis on the face of the Greeks, are similar instances of great sublimity, added to the description of battles, by the appearance of those celestial beings. In the XXth Book, where all the gods take part in the engagement, according as they severally favour either the Grecians or the Trojans, the poet's genius is signally displayed, and the description rises into the most awful magnificence. All nature is represented as in commotion: Jupiter thunders in the heavens; Neptune strikes the earth with his trident; the ships, the city, and the mountains shake; the earth trembles to its centre; Pluto starts from his throne in dread, lest the secrets of the infernal regions should be laid open to the view of mortals.

The works of Ossian abound with examples of the sublime. The subjects of which that author treats, and the manner in which he writes, are particularly favourable to it. He possesses all the plain and venerable manner of the ancient times. He deals in no superfluous or gaudy ornaments; but throws forth his images with a rapid conciseness, which enables them to strike the mind with the greatest force. Among poets of more polished times, we are to look for the graces of correct writing, for just proportion of parts, and skilfully connected narration. In the midst of smiling scenery and pleasurable themes, the gay and beautiful will appear, undoubtedly, to more advantage. But amidst the rude scenes of nature and of society, such as Ossian describes; amidst rocks, and torrents, and whirlwinds, and battles, dwells the su blime; and naturally associates itself with the grave and solemn spirit, which distinguishes the author of Fingal. "As autumn's dark storms pour from two echoing hills, so towards each other approached the heroes. As two dark streams from high rocks meet, and mix, and roar on the plain; loud, rough, and dark, in battle, met Lochlin and Innis-fail. Chief mixed his strokes with chief, and man with man. Steel clanging sounded on steel. Helmets are cleft on high; blood As the troubled noise of

bursts, and smokes around.

the ocean when roll the waves on high; as the last peal of the thunder of heaven; such is the noise of battle. As roll a thousand waves to the rock, so Swaran's host came on; as meets a rock a thousand waves, so Innis-fail met Swaran. Death raises all his voices around, and mixes with the sound of shields. The field echoes from wing to wing, as a hundred hammers that fall by turns on the red sun of the furnace. As a hundred winds on Morven; as the streams of a hundred hills; as clouds fly successive over the heavens; or, as the dark ocean assaults the shore of the desert; so roaring, so vast, so terrible, the armies mixed on Lena's echoing heath. The groan of the people spread over the hills. It was like the thunder of night, when the clouds burst on Cona, and a thousand ghosts shriek at once on the hollow wind." Never were images of more awful sublimity employed to heighten the terror of battle.

On Study.

Blair.

Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots, and marshalling of affairs, come best from those that are learned. To spend too much time in studies, is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humour of a scholar. They perfect nature, and are perfected by experience; for natural abilities are like natural plants, that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them: for they teach not their own use, but that is a wisdom without them, and above them, won by observation. Read-not to contradict and refute, not to believe and take for granted, nor to find talk and discourse, but to weigh and consider. Some books are