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out, several stars and planets appeared one after another, until the whole firmament was in a glow. The blueness of the ether was exceedingly heightened and enlivened by the season of the year, and by the rays of all those luminaries that passed through it. The galaxy appeared in its most beautiful white. To complete the scene, the full moon rose at length in that clouded majesty which Milton takes notice of, and opened to the eye a new picture of nature, which was more finely shaded and disposed among softes lights than that which the sun had before discovered to us.

As I was surveying the moon walking in her brightness, and taking her progress among the constellations, a thought rose in me which I believe very often perplexes and disturbs men of serious and contemplative natures. David himself fell into it in that reflection, “ When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained : what is man, that thou art mindful of him, and the son of man, that thou regardest him !” In the same manner when I considered that infinite host of stars, or, to speak more philosophically, of suns which were then shining upon me, with those innumerable sets of planets or worlds which were moving round their respective suns; when I still enlarged the idea, and supposed another heaven of suns and worlds rising still above this which we discovered, and these still enlightened by a superior firmament of luminaries, which are planted at so great a distance that they may appear to the inhabitants of the former as the stars do to us; in short, while I pursued this thought, I could not but reflect on that little insignificant figure which I myself bore amidst the immensity of God's works.

If we consider God in his omnipresence, his being passes through, actuates, and supports the whole frame of nature. His creation, and every part of it, is full of him. There is nothing he has made that is either so distant, so little, or so inconsiderable, which he does not essentially inhabit. His substance is within the substance of every being, whether material or immaterial, and as intimately present to it as that being is to itself. It would be an imperfection in him were he able to remove out of one place into another, or to withdraw himself from any thing he has created, or from any part of that space which is diffused and spread abroad to infinity. In short, to speak of him in the language of the old philosopher, he is a Being whose centre is everywhere, and his circumference nowhere.

In the second place, he is omniscient as well as omnipresent. His omniscience, indeed, necessarily and naturally flows from his omnipresence ; he cannot but be conscious of every motion that a rises in the whole material world, which he thus essentially pervades, and of every thought that is stirring in the intellectual world, to every part of which he is thus intimately united. Seve.

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ral moralists have considered the creation as the temple of God, which he has built with his own hands, and which is filled with his presence. Others have considered infinite space as the receptacle, or rather the habitation of the Almighty ; but the noblest and most exalted way of considering this infinite space is that of Sir Isaac Newton, who calls it the sensorium of the Godhead. Brutes and men have their sensoriola, or little sensoriums, by which they apprehend the presence and perceive the actions of a few objects that lie contiguous to them. Their knowledge and observation iurn within a very narrow circle. But as God Almighty cannot but perceive and know every thing in which he resides, infinite space gives room to infinite knowledge, and is, as it were, an organ to omniscience.

Were the soul separate from the body, and with one glance of thought should start beyond the bounds of the creation; should it for millions of years continue its progress through infinite space with the same activity, it would still find itself within the embrace of its Creator, and encompassed round with the immensity of the Godhead. Whilst we are in the body, he is not less present with us because he is concealed from us. “O that I knew where I might find him !" says Job. - Behold I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand. where he does work, but I cannot behold him; he hideth himselt on the right hand that I cannot see him." In short, reason as well as revelation assures us that he cannot be absent from us, notwithstanding he is undiscovered by us.

In this consideration of God Almighty's omnipresence and omniscience, every uncomfortable thought vanishes. He cannot but regard every thing that has being, especially such of his creatures who fear they are not regarded by him. He is privy to all their thoughts, and to that anxiety of heart in particular, which is apt to trouble them on this occasion; for, as it is impossible he should overlook any of his creatures, so we may be confident that he regards with an eye of mercy those who endeavor to recommend themselves to his notice, and in an unfeigned humility of heart think themselves unworthy that he should be mindful of them.

Spectator, No. 5.), REFLECTIONS IN WESTMINSTER ABBEY. When I look upon the tombs of the great, every emotion of envy dies in me; when I read the epitaphs of the beautiful, every inordinate desire goes out; when I meet with the grief of parents upon a tombstone, my heart melts with compassion; when I see the tomb of the parents themselves, I consider the vanity of griev. ing for those whom we must quickly follow. When I see kings lying by those who deposed them, when I consider rival wits

placed side by side, or the holy men that divided the world with their contests and disputes, I reflect with sorrow and astonishment on the little competitions, factions, and debates of mankind. When I read the several dates of the tombs, of some that died yesterday, and some six hundred years ago, I consider that great day when we shall all of us be contemporaries, and make our appearance together.

Spectator, No. 26. As a poet, Addison does not take the highest rank, and yet he has written much that would be more valued had it not been thrown into the shade by the comparative brilliancy of his prose. One of his best pieces is his poetical Letter to Lord Halifax, written from Italy in 1701. Of this Dr. Drakel thus speaks: “ Had he written nothing else, this Epistle ought to have acquired for him the reputation of a good poet. Its versification is remarkably sweet and polished, its vein of description usually rich and clear, and its sentiments often pathetic, and sometimes even sublime. We see Addison, with the ardent enthusiasm of a mind fresh from the study of the classics, exploring with unwearied fondness and assiduity the neglected relics of antiquity, and tracing every stream and mountain recorded in the songs of the Bard. His praises of liberty break forth with uncommon warmth and beauty; with that energy of phrase and thought which only genuine emotion can supply."

FROM THE LETTER FROM ITALY.
For wheresoe'er I turn my ravish'd eyes,
Gay gilded scenes and shining prospects rise ;
Poetic fields encompass me around,
And still I seem to tread on classic ground;
For here the muse so oft her harp has strung,
That not a mountain rears its head unsung;
Renown'd in verse each shady thicket grows,
And every stream in heavenly numbers flows.
See how the golden groves around me smile,
That shun the coast of Britain's stormy isle ;
Or when transplanted and preserved with care,
Curse the cold clime, and starve in northern air.
Here kindly warmth their mounting juice ferments
To nobler tastes, and more exalted scents;
E'en the rough rocks with tender myrtle bloom,
And trodden weeds send out a rich perfume.
Bear me, some god, to Baia's gentle seats,
Or cover me in Umbria's green retreats;
Where western gales eternally reside,
Ard all the seasons lavish all their pride;
Blossoms, and fruits, and flowers together rise,
And the whole year in gay confusion lies.
How has kind Heaven adorn'd the happy land,
And scatter'd blessings with a wasteful hand!
but what avail her unexhausted stores,
Her blooming mountains and her sunny shores,

Essays on the Tatler, Guardian, and Spectator, vol. I. p. 315.

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With all the gifts that heaven and earth impart,
The smiles of nature, and the charms of art,
While proud oppression in her valleys reigns,
And tyranny usurps her happy plains ?
The poor inhabitant beholds in vain
The reddening orange, and the swelling grain :
Joylegs he sees the growing oils and wines,
And in the myrtle's fragrant shade repines :
Starves in the midst of nature's bounty curst,
And in the loaded vineyard dies for thirst.

O Liberty, thou goddess heavenly bright,
Profuse of bliss, and pregnant with delight!
Eternal pleasures in thy presence reign,
And smiling plenty leads thy wanton train;
Eased of her load, subjection grows more light,
And poverty looks cheerful in thy sight;
Thou mak'st the gloomy face of nature gay,
Giv'st beauty to the sun, and pleasure to the day.

Thee, goddess, thee, Britannia's isle adores ;
How has she oft exhausted all her stores,
How oft in fields of death thy presence sought,
Nor thinks the mighty prize too dearly bought!
On foreign mountains may the sun refine
The grape's soft juice, and mellow it to wine:
With citron groves adorn a distant soil,
And the fat olive swell with floods of oil :
We envy not the warmer clime, that lies
In ten degrees of more indulgent skies;
Nor at the coarseness of our heaven repine,
Though o'er our heads the frozen Pleiads shine:
"Tis Liberty that crowns Britannia's isle,
And makes her barren rocks and her bleak mountains smile.

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PARAPHRASE OF PSALM XXIII.

T.

The Lord my pasture shall prepare,
And feed me with a shepherd's care;
His presence shall my wants supply,
And guard me with a watchful eye:
My noon-day walks he shall attend,
And all my midnight hours defend.

11.
When in the sultry glebe I faint,
Or on the thirsty mountain pant;
To fertile vales and dewy meads
My weary, wandering steps he leads :
Where peaceful rivers, soft and slow,
Amid the verdant landscape flow.

III.
Though in the paths of death I tread,
With gloomy horrors overspread,
My steadfast heart shall fear no ill,
For thou, O Lord, art with me still;
Thy friendly crook shall give me aid,
And guide me through the dreadful shade

IV.
Though in a bare and rugged way,
Through devious, lonely wilds I stray,
Thy bounty shall my wants beguile;
The barren wilderness shall smile,
With sudden green and herbage crown'd,
And streams shall murmur all around,

ANNE FINCH, COUNTESS OF WINCHELSEA. Died 1720. This lady was the daughter of Sir William Kingsmill, of Sidmonton, in the county of Southampton, and was married to Heneage, Earl of Winchelsea. A collection of her poems was printed in 1713.

“It is remarkable,” says Wordsworth, “that excepting a passage or two in the Windsor Forest of Pope, and some delightful pictures in the poems of Lady Winchelsea, the poetry of the period intervening between the publication of the Paradise Lost and the Seasons, does not contain a single new image of external nature."

THE ATHEIST AND THE ACORN.
Metlinks the world is oddly made,

And every thing's amiss,
A dull, presurning Atheist said,
As stretch'd he lay beneath a shade;

And instanced it in this:
Behold, quoth he, that mighty thing,

A Pumpkin large and round,
Is held but by a little string,
Which upwards cannot make it spring,

Or bear it from the ground.
Whilst on this Oak a fruit so small,

So disproportiond, grows;
That who with sense surveys this all,
This universal casual ball,

Its ill contrivance knows.
My better judgment would have hung

That weight upon a tree,
And left this mast, thus slightly strung,
'Mongst things which on the surface sprung,

And smail and feeble be.
No more the caviller could say,

Nor farther faults descry;
For, as he upwards gazing lay,
An Acorn, loosend from the stay,

Fell down upon his eye.
Th' offended part with tears ran o'er,

As punish'd for the sin;
Fool! had that bough a pumpkin bore,
Thy whimsies must have work'd no more,

Nor skull had kept them in.

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