loss of time, and undervaluing what he had done, like Grotius, who at the close of life exclaimed, "Heu! vitam perdidi operosè nihil agendo."

But the world has agreed to think more highly of the public services of Dr. Johnson, and to rank him among the most illustrious writers of any age or nation, and among the benefactors to religion, virtue, and learning. Nor can these desultory thoughts on his character be concluded in more appropriate terms, than the pathetic tribute uttered by an eminent friend on the occasion of his death: "He has made a chasm which not only nothing can fill up, but which nothing has a tendency to fill up.-Johnson is dead.-Let us go to the next best :-there is nobody;-nobody can be said to put you in mind of Johnson."*

EXTRACTS.

From the Review of Soame Jenyns' Free Inquiry' into the Nature and Origin of Evil!

Treating on death, he has expressed the known and true doctrine with sprightliness of fancy, and neatness of diction. I shall, therefore, insert it. There are truths which, as they are always necessary, do not grow stale by repetition.

"Death, the last and most dreadful of all evils, is so far from being one, that it is the infallible cure for all others.

* Sir Joshua Reynolds.

To die, is landing on some silent shore,
Where billows never beat, nor tempests roar.
Ere well we feel the friendly stroke, 'tis o'er.

}

For, abstracted from the sickness and sufferings usually attending it, it is no more than the expiration of that term of life God was pleased to bestow on us without any claim or merit on our part. But was it an evil ever so great, it could not be remedied but by one much greater, which is by living for ever; by which means our wickedness, unrestrained by the prospect of a future state, would grow so insupportable, our sufferings so intolerable by perseverance, and our pleasures so tiresome by repetition, that no being in the universe could be so completely miserable as a species of immortal men.* We have no reason, therefore, to look upon death as an evil, or to fear it as a punishment, even without any supposition of a future life: but if we consider it as a passage to a more perfect state, or a remove only in an eternal succession of still-improving states (for which we have the strongest reasons) it will then appear a new favour from the Divine Munificence; and a man must be as absurd to repine at dying, as a traveller would be, who proposed to himself a delightful tour through various unknown countries, to lament that he cannot take up his residence at the first dirty inn which he baits at on the road.

"The instability of human life, or the changes of it's successive periods, of which we so frequently complain, are no more than the necessary progress of it to this necessary conclusion; and are so far from

* This is illustrated by Swift's Struldbrugs, and by Godwin's St. Leon.

being evils deserving these complaints, that they are the source of our greatest pleasures, as they are the source of all novelty from which our greatest pleasures are ever derived. The continual successions of seasons in the human life, by daily presenting to us new scenes, render it agreeable; and like those of the year, afford us delights by their change, which the choicest of them could not give us by their continuance. In the spring of life the gilding of the sun-shine, the verdure of the fields, and the variegated paintings of the sky are so exquisite in the eyes of infants at their first looking abroad into a new world, as nothing perhaps afterward can equal. The heat and vigour of the succeeding summer of youth ripens for us new pleasures, the blooming maid, the nightly revel, and the jovial chace: the serene autumn of complete manhood feasts us with the golden harvests of our worldly pursuits; nor is the hoary winter of old age destitute of it's peculiar comforts and enjoyments, of which the recollection and relation of those past are perhaps none of the least; and at last death opens to us a new pro→ spect, whence we shall probably look back upon the diversions and occupations of this world with the same contempt we do now on our tops and hobbyhorses, and with the same surprise that they could ever so much entertain or engage us."

'I would not willingly detract from the beauty of this paragraph; and in gratitude to him who has so well inculcated such important truths, I will venture to admonish him, since the chief comfort of the old is the recollection of the past, so to employ his time and his thoughts, that when the imbecility of age

shall come upon him, he may be able to recreate it's languors by the remembrance of hours spent, not in presumptuous decisions but modest inquiries, not in dogmatical limitations of Omnipotence but in humble acquiescence and fervent adoration. Old age will show him, that much of the book now before us has no other use than to perplex the scrupulous, and to shake the weak; to encourage impious presumption, or stimulate idle curiosity.

Having thus despatched the consideration of particular evils, he comes at last to a general reason, for which 'evil' may be said to be our good.' He is of opinion, that there is some inconceivable benefit in pain abstractedly considered; that pain, however inflicted, or wherever felt, communicates some good to the general system of being, and that every animal is some way or other the better for the pain of every other animal. This opinion he carries so far as to suppose, that there passes some principle of union through all animal life, as attraction is communicated to all corporeal nature; and that the evils suffered on this globe may, by some inconceivable means, contribute to the felicity of the inhabitants of the remotest planet.

How the origin of evil is brought nearer to human conception by any inconceivable means, I am not able to discover. We believed that the present system of creation was right, though we could not explain the adaptation of one part to the other, or account for the whole succession of causes and consequences. Where has this inquirer added to the little knowledge, that we had before? He has told us of the benefits of evil which no man feels, and

relations between distant parts of the universe, which he cannot himself conceive. There was enough in this question inconceivable before, and we have little advantage from a new inconceivable solution.

"I do not mean to reproach this author for not knowing what is equally hidden from learning and from ignorance. The shame is, to impose words for ideas upon ourselves or others; to imagine that we are going forward, when we are only turning round; to think that there is any difference between him that gives no reason, and him that gives a reason, which by his own confession cannot be conceived.

'But that he may not be thought to conceive nothing but things inconceivable, he has at last thought on a way, by which human sufferings may produce good effects. He imagines that as we have not only animals for food, but choose some for our diversion, the same privilege may be allowed to some beings above us; who may deceive, torment, or destroy us for the ends only of their own pleasure or utility. This he again finds impossible to be conceived, but that impossibility lessens not the proba bility of the conjecture, which by analogy is so strongly confirmed.

I cannot resist the temptation of contemplating this analogy, which I think he might have carried farther, very much to the advantage of his argument. He might have shown, that these hunters, whose 6 game is man,' have many sports analogous to our own. As we drown whelps and kittens, they amuse themselves now and then with sinking a ship, and stand round the fields of Blenheim or the walls of Prague, as we encircle a cock-pit. As we shoot a bird flying, they take a man in the midst of his busi