115 Ist, It seems evident that the everlasting author of nature has so formed this world, that man alone is capable of contemplating its beauty, its adaptation to the relative designs of infinite wisdom and goodnefs, and to the happiness of the creature, as well as to the glory of the Creator; and since the stoutest infidel must acknowledge, that, so far as we can discover, nothing has been constituted without a purpose, or in vain, so it appears that man has been endowed with a rational soul, and with taste and discernment; that having been invited by the maker and governor of the univerfe to visit this planet, he might be, able to admire it, to discover its innumerable beauties, and feebly, yet discriminately, to adore the wis dom and goodness of the Creator. 2dly, It is no lefs evident, that in proportion to the exercise of man's intellectual and contempla.. tive powers, and his abstinence from grofs and sensual excefses, he becomes more useful, perfect, and happy; because he thus exercises himself according to his own peculiar constitution of nature, and does not degrade himself, by falling into the inferior nature of other animals, which being regulated by a mechanical and unchangeable instinct, do not commit such excefses, nor are disturbed in their functions, by the same energies of fancy and imagination which ' cause the disorders of human life. And, lastly, It being certain, that all permanent tranquillity and satisfaction in animated bodies, arise from their being in a state that is according to nature; man's nature being indisputably contemplative, 1 he cannot attain or preserve inward tranquillity, without using continually this faculty by which he is characterised, and distinguished. But the moment man begins to contemplate, he becomes a man of taste, and the more he indulges rational curiosity and contemplates, in whatever situation he is placed, the more perfect he becomes in. all his functions *. . In the lower clafses of society I acknowledge that men, and still more women, are prevented from applying this contemplative power extensively; but it will nevertheless render them happier and more useful in the circle in which they move, and it will tend to produce improvements in their business, and eco nomy. The journeyman gardener, carpenter, or weaver,. for example, who indulges this natural propensity, will avoid much of the grofs and pernicious intemperance of the vulgar, by turning their powers to some useful improvement in their respective employments, or to healthful, ingenious, and innocent amusements. But I am more immediately engaged in this essay to show that taste is conducive to the The ingenious author here gives a more extended meaning to the word taste than it usually bears. The profound mathematician reflects and discriminates with great accuracy, yet the proportion of lines and numbers are not usually accounted among the objects of taste. We ought therefore to consider the author as here meaning only to say that mental dicrimination constitutes the basis of good taste; though that discrimination may also be exercised on objects that are not, in the common acceptation of the word, accounted objects of taste. In an efsay of this nature it would embarrass the reader too much to call off his attention at every step to nice metaphysical distinctions; yet, to prevent evils, it is necefsary to take some notice of them, Edit.. IIT tranquillity and happiness of the mind, independent of external, moral, or political causes, and fhall have occasion hereafter to fhow how it co-operates in domestic and social intercourse. It is impofsible that the mind fhould enjoy repose and inward satisfaction when it is perplexed and distracted by confused or distorted notions concerning the appearances of nature, or the moral government of the world by its divine governor, or of the civil government upon which we are to depend for security and comfort. Curiosity, lefs or more in every situation, excites the exploration of these riddles; and taste, if this curiosity is indulged, succeeds to discriminate, with various degrees of accuracy, a satisfactory result, which produces a pleasant flow of thought and reflection, that calls for gratification of a similar nature, in a more extensive range of experience. Curiosity meets here with the love of variety, and whets the appetite for knowledge. Mr Paley, archdeacon of Carlifle, in his little essay on human happiness, has placed it, 1st, in the exercise of the social affections: 2dly, in the exercise of the faculties either of body or mind, in the pursuit of some engaging end: 3dly, upon the proper constitution of our habits and, lastly, upon the enjoyment of health. he has treated the subject very pertinently, but has been forced to diffuse his argument, chiefly upon the proper constitution of the habits, which can be done no otherwise than by that power of discrimination, which produces the permanent quality to which we On all these heads affix the denomination of taste. Now though it must be confessed, that a great proportion of mankind are excluded by their daily and hourly toils, from launching out into extraneous employment, yet as every one has some leisure allotted, or permitted to them, and at least one complete day in the week, of relaxation from labour or businefs, it seems to be of unspeakable importance that this precious leisure fhould be employed in a way conducive, not only to the advancement of personal happiness, but to the progressive improvement in the individual, and of the general good of society, to which nothing can so much contribute as that quality which I have en deavoured to describe, and which in its due modifications, is nowise inconsistent with the humblest situations. In the morning of life, when every thing is fresh, and new, and gay, it is easy to preserve the tenor of our minds, by the variety of agreeable and engaging pursuits which present themselves continually, and without trouble or research. But as life advances, the charm difsolves, the prospect of future happiness diminishes, the horizon fhuts in, and closes all around us, the clouds sit deep with foreboding darknefs. Then the inborn and inexpugnable desire of pleasure impels us to seek for that sweet variety and gentle agitation, in artificial pleasures and amusements, which we cannot find in the hackneyed routine of our ordinary occupation. The man who has not taste, becomes in this sad dilemma, either a cynic, or a sensualist, a busybody, a hot partizan, or an enthusiast in religion. The woman a gad-about, a card player, or a devotee. This is the moment that the insidious priest, the distorter of the wise and benevolent, the social and humane doctrines of Christianity, takes to instil the subtile poison of enthusiasm into his deluded votaries, and to teach them to look for happiness in the clouds, in opposition to the luminous and sublime, as well as rational doctrine of the founder, that the kingdom of heaven and happiness is within us. The fortunate votary of taste, seeks for rational pleasure in the devout contemplation of the works of nature, and the useful examination of the works of art, and the improving observation of the infinite variety of moral character, in history, biography, or in common life. He desires not to overleap the boundaries of our limited nature, the flamantia mœia mundi, to plunge into the regions of fanatic enthusiasm, or the iron handed bigotry and intolerance, where the object is hid in the clouds, or evaporates in dreams; but with a reasonable dependance on superintending providence, exercising all his rational powers, he investigates the noble and varied spectacle of natural beauty, which is presented to him as it were on a theatre, by its bountiful author, he enjoys the play, nor cares if he fhall leave it before the beginning of the farce! "Then hither bring the fair ingenuous mind, "By her auspicious aid refin'd, "Lo! not a hedgerow hawthorn blows, "Or humble hare bell paints the pla⚫; "Or valley winds, or fountain flows, "For such the rivers dath their foamy tides, |