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perceive that these affected refine ments are mere cavil. Every simple colour (in order to distinguish from compound colours) depends on a certain number of vibrations, which are performed in a certain time; so that this number of vibrations, made in a a second, determines the red colour, another the yellow, another the green, another the blue, and another the violet, which are the simple colours represented to us in the rainbow.

"Ifthen, the particles of the surface of certain bodies are disposed in such a manner, that being agitated, they make in a second as many vibrations, as are necessary to produce, for example, the red colour, I call such a body red, just as the clown does; and I see nothing like a reason for deviating from the common mode of expression. And rays which make such a number of vibrations in a second, may, with equal propriety be denominated red rays; and finally, when the optic nerve is affected by these same rays, and receives from them a number of impulsions, sensibly equal in a second, we receive the sensation of the red colour. Here every thing is clear; and I see no necessity for introducing dark and mysterious phrases, which really mean nothing.

"The parallel between sound and light is so perfect, that it hits even in the minutest circumstances. When I produced the phenomenon of a musical chord, which may be excited into vibration by the resonance of certain sounds, you will please to recollect, that the one which gives the unison of the chord in question, is the most proper to shake it, and that other sounds affect it only in proportion as they are in consonance with it. It is exactly the same as to light and colours; for the different colours correspond to the different musical sounds.

"In order to display this phenomenon, which completely confirms my assertion, let a dark room be provided; make a small aperture in one of the shutters; before which, at some distance, place a body of a certain colour, say a piece of red cloth, so that, when it is illumined, its rays may enter by the aperture into the darkened room. The rays thus transmitted into the room will be red, all other light being excluded: and if you hold on the inside of the room

opposite to the aperture, a piece of cloth of the same colour, it will be perfectly illuminated, and its red colour appear very brilliant, but if you substitute in its place a piece of green cloth, it will remain obscure, and you will hardly see any thing of its colour. If you place on the outside, before the aperture, a piece of green cloth, that within the chamber will be perfectly illumined by the rays of the first, and its green colour appear very lively. The same holds good as to all other colours; and I do not imagine that a more convincing demonstration of the truth of my system can be demanded.

"We learn from it, that, in order to illuminate a body of a certain colour, it is necessary that the rays which fall upon it should have the same colour; those of a different colour not being capable of agitating the particles of that body. This is farther confirmed by a well-known experiment. When the spirit of wine is set on fire in a room, you know that the flame of spirit of wine is blue, that it produces only blue rays, and that every person in the room appears very pale, their faces, though painted ever so deep, have the aspect of death. The reason is evident; the blue rays not being capable of exciting or putting in motion the red colour of the face, you see on it only a feeble and bluish colour; but if one of the company is dressed in blue, such dress will appear uncommonly brilliant. Now the rays of the sun, those of a wax taper, or of a common candle, illuminate all bodies almost equally; from whence it is concluded, that the rays of the sun contain all colours at once, though he himself appears yellowish.

"In truth, when you admit into a dark room the rays of all the simple colours, red, yellow. green, blue, and violet, in nearly equal quantities, and blend them, they represent a whitish colour. The same experiment is made with various powders, coloured in like manner; on being mixed together a whitish colour is the result. Hence it is concluded, that white is nothing less than a simple colour; but that it is a compound of all the simple colours; accordingly we see that white is adapted to the reception of all colours. As to black it is not properly a colour. Every body is black when its particles are such that

they can receive no motion of vibration, or when it cannot produce rays. The want of rays, therefore, produces the sensation of that colour; and the more particles there are found in any body not susceptible of any motion of vibration on its surface, the more blackish and obscure it appears." "15th July, 1760.” P. 110-114.

LETTER XC.

"Connection of the preceding Consideration with Religion. Reply to the Objections of the philosophic Systems against Prayer.

"Before I proceed farther in my lessons on philosophy and physics, I think it my duty to point out to you their connection with religion.*

"I begin with considering an objection, which almost all the philosophic systems have started against prayer. Religion prescribes this as our duty, with an assurance that God will hear and answer our vows and prayers, provided they are conformable to the precepts which he has given us. Philosophy, on the other hand, instructs us, that all events take place in strict conformity to the course of nature, established from the beginning, and that our prayers can effect no change whatever, unless we pretend to expect, that God should be continually working miracles, in compliance with our prayers. This objection has the greater weight; that religion itself teaches the doc. trine of God's having established the course of all events, and that nothing

** I take the liberty, likewise, to restore the following passage, which M. de Condorcet, in his philosophical squeamishness, has thought unworthy of a place in

his edition of the work.

"However extravagant and absurd the sentiments of certain philosophers may be, they are so obstinately prepossessed in favour of them, that they reject every religious opinion and doctrine which is not conformable to their system of philosophy. From this source are derived most of the sects and heresies in religion. Several philosophic systems are really contradictory to religion; but in that case, divine truth ought surely to be preferred to the reveries of men, if the pride of philosophers knew what it was to yield. Should sound philosophy sometimes seem in opposition to religion, that opposition is more apparent than real; and we must not suffer ourselves to be dazzled with the speciousness of objection."-E, E.

can come to pass, but what God foresaw from all eternity. Is it credible, say the objectors, that God should think of altering this settled course, in compliance with any prayers which men might address to him?

"But I remark, first, that when God established the course of the universe, and arranged all the events which must come to pass in it, he paid attention to all the circumstances which should accompany each event; and particularly to the dispositions, to the desires, and prayers, of every intelligent being; and that the arrangement of all events was disposed in perfect harmony with all these circumstances. When, therefore, a man addresses to God a prayer worthy of being heard, it must not be imagined, that such a prayer came not to the knowledge of God till the moment it was formed. That prayer was already heard from all eternity; and if the Father of mercies deemed it worthy of being answered, be arranged the world expressly in favour of that prayer, so that the accomplishment should be a consequence of the natural course of events. It is thus that God answers the prayers of men, without working a miracle.

"The establishment of the course of the universe, fixed once for all, far from rendering prayer- unnecessary, rather increases our confidence, by conveying to us this consolatory truth, that all our prayers have been already, from the beginning, presented at the feet of the throne of the Almighty, and that they have been admitted into the plan of the uniwhich events were to be regulated, in verse, as motives conformably to subserviency to the infinite wisdom

of the Creator.

"Can any one believe, that our condition would be better, if God had no knowledge of our prayers before we presented them, and that he should then be disposed to change in our favour, the order of the course of nature? This might well be irreconcileable to his wisdom, and inconWould there not, then, be reason to sistent with his adorable perfections. say, that the world was a very imperfect work? That God was entire ly disposed to be favourable to the wishes of men; but, not having foreseen them, was reduced to the necessity of, every instant, interrupting the

course of nature, unless he were determined totally to disregard the wants of intelligent beings, which, nevertheless, constitute the principal part of the universe? For to what purpose create this material world, replenished with so many wonders, if there were no intelligent beings, capable of admiring it, and of being elevated by it to the adoration of God, and to the most intimate union with their Creator, in which, undoubtedly, their highest felicity consists? Hence it must absolutely be concluded, that intelligent beings, and their salvation, must have been the principal object in subordination to which God regulated the arrangement of this world, and we have every reason to rest assured, that all the events which take place in it, are in the most delightful harmony with the wants of all intelligent beings, to conduct them to their true happiness; but without constraint, because of their liberty, which is as essential to spirits as extension is to body. There is, therefore, no ground for surprise, that there should be intelligent beings, which shall never reach felicity.

"In this connection of spirits with events, consists the divine providence, of which every individual has the consolation of being a partaker; so that every man may rest assured, that from all eternity he entered into the plan of the universe. How ought this consideration to increase our confidence, and our joy in the providence of God, on which all religion is founded? You see then, that on this side religion' and philosophy are by no means at variance."

"3d January, 1761.”

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now, by the appointment of the Missionary Society, their tutor, to instruct those who, under their patronage, shall be engaged as missionaries to the heathen.

In the dedication to this volume, which is addressed to the directors of the Missionary Society, we are informed of the origin of this essay in the following extract, page 2, "When among other plans for the advancement of religion, it was resolved at our sixth annual meeting, in May, 1800, to print 10,000 copies of the New Testament in the French language, and distribute them in France, you thought it would be of much advantage, if an introduction were drawn up, containing the evidence of its divine authority, and prefixed to the volume. The Society requested me to undertake the office, and unwittingly I consented."

As this work is designed for the use of the people of France, the Author assigns the following reasons for printing it in English. The recom mendation of friends, who thought it might be useful in this country:The opportunity it afforded of submitting it more fully to the friends of the institution; and, the improvement it might derive from the remarks of judicious readers.

This work is divided into an intro, duction and ten chapters, containing the following subjects.

Of the Evidence of the Divine Authority of the New Testament, arising from the principles which it contains

considerations suggested by its contents.-The testimony of the apostles. -Some additional considerations, which further confirm their testimony.-Miracles.-Prophecy -The success of the gospel.-Objections against its divine authority considered. The sentiments and conduct of the Deists considered.-Miscellaneous observations, and conclusion.

Each of these chapters is subdivided into a number of sections. The first chapter, which is designed to prove the divine authority of the New Testament is thus introduced.

"To speak of the evidences of Christianity to those who are ignorant of the nature of Christianity, is almost hopeless labour. They can but very imperfectly discern their force. Let us suppose a man to have been born in one of the houses of Herculaneum, and to have dwelt in his subterraneous mansion to the

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the New Testament into their hands,

we have translated it into your 'tongue, that you may, like us, de'rive from the perusal, wisdom, good'ness, and felicity.' They eagerly snatch the book: they read it: they too are made wise unto salvation; and the happiness it imports is enjoyed throughout the world. Arms are become useless; magazines are opened: arsenals are emptied. Let not our eyes,' they say, any more behold the heart-rending sight. Convert these rusty cannons into 'instruments of husbandry; these destructive balls into mattocks and 'shovels; beat these swords into

years of maturity. You wish to con-
vince him there is a God, and you
put into his hand, RAY's Wisdom
of God in the Creation.' I will not
say that the book is in such a situa-
tion entirely destitute of weight; but
I will propose another plan. First,
bring him forth; place him near the
summit of Vesuvius, when all is still;
let him see the sun shining in majesty;
and take a view of the surrounding
country, and of the neighbouring
ocean. Detain him till the day
closes, and the stars bespangle the
firmament, and the moon afterwards
arises in her brightness, and makes
them all to disappear. With the morn-
ing light carry him down to the vine-plough-shares, and these spears into
yards, and let him walk through the
fields of corn, and feast his eyes with
the varied scenes of nature. Put the
book into his hands now: will not the
arguments appear with more than
ten-fold force In like manner pro-
ceed respecting Christianity; for
many weighty arguments in its favour
arise out of the New Testament, as
those for the being of a God rise out
of the works of creation." P. 14.

In the ninth section, which represents the happiness resulting from the influence of the Gospel in the characters which it forms, we meet with the following passage.

"But still more widely is the influence of these divine principles felt, Asia, Africa, and America, rejoice at the change in the sons of Europe. Instead of beholding strangers grasping at every advantage, and pursuing by every means an increase in power and commerce, they find men who act as brothers, who are as forward to confer benefits as to receive them, and more anxious to do them good than to possess their wealth. They are astonished at the pleasing alteration; and they conclude, that principles which lead men to act thus, must be from God. While benevolent Europeans labour to do them good and to make them happy, they eagerly enquire,Whence proceeds 'this remarkable change? Formerly, 'you were a curse, and we viewed you 'with dread. Our gold, our territory, * our very persons you snatched from us. Now, you are a blessing: your 'highest end is to confer benefits upon us. Whence did you derive 'these principles, which have made you new creatures?' Read this 'book,' the Europeans reply, putting

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pruning-hooks.' Mankind live in peace. Extended commerce produces increasing affection. Whereever man meets man, he meets a brother; and love to God, and love to men, reigning in the heart, generate every where righteousness, harmony, good-will, and joy." P. 52,

53.

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CONTENTS.

ACBETH; written at the age of twelve.-Content.-Lines on the birth-day of Eliza.-Lines to Miss S. H. on her marriage.-Parody on Dr. Johnson's Hermit, hoar." -Lines written January 1800, on the birth-day of a particular friend.Speech of Caractacus to Claudius Cæsar.-A morning walk and view.Lines to the White Rose of America. -Christ's Hospital, a poem.-Remembered friendship.-Retirement, or the golden mean.-Anacreon, Ode xix. translated.-Original.-Translation of the first Ode of Anacreon.Original.-Translation of Horace's Ode "Septimi Gades."—Original.Paraphrase of Horace's Ode, Integer Vitæ.-Original.-Sonnet to Sensibility.-Sonnet on the sickness of Eliza. -The Negro-boy, a ballad.-Song to Eliza.-Sonnet.-Sonnet to Eve. Sonnet.-The mad girl's song.-Son

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net in imitation of Lopez de Vega. To Zephyr, from the Spanish.-Pastoral I. spring.-Pastoral II. summer. -Pastoral III. autumn. -Pastoral IV. winter.-Elegy written in Poet's Corner, Westminster Abbey.-Epitaph on J. H. Beattie, A. M.-Epitaph on Robespierre.-Ode to the evening star, from Ossian.-Valour, an ode.-Ode to honour-Ode to truth.-Ode for 1799, written at the time of the war in Switzerland.-Ode to Genius, irregular.-Ode to friendship; in imitation of Pope's ode on solitude. To friendship; in the manner of Collins's ode to evening. Friendship-The progress of Printing-Wandle's wave.-Hymn to the Omnipotent God-Hymns for the seasons. The palace of pleasure, an allegorical poem.-Funeral anthem.

EXTRACTS.

SPEECH OF CARACTACUS TO CLAU-
DIUS CESAR.

Equam memento rebus in arduis
Servare mentem-

HOR. LIB. II. OD. 3.

MIGHTY Cæsar, tho' to thee
Britain bows the bended knee,
Tho' her hardy warriors know,
Victor is the valiant foe;

Tho' her king with tort'ring pain
Captive drags the galling chain
Rome itself shall never boast
Britannia's glory all is lost!
Saw thou not, Ostorius bold,
Where in blood my chariot roll'd;
Saw thou not in every eye,
Firm resolve and courage lie?
Saw thou not each British sword
Carve a passage for its lord,
Where the Roman eagle spread
Her purple pinions o'er thy head.
When misfortunes hover nigh,
Let the coward wish to die;
And like Cato, robb'd of rest,
Plunge the dagger in his breast;
But, tho' feeble, pale, and wan,
Still your captive is a man;
And for me if life is rough,
To live, and to be brave's enough.
Tho' these hands no more may wield
Pond'rous spear, or massy shield:
Tho' this tongue may ne'er again
Bid the British troops be men;
Hope, with ever-lifted eye,
Hope, enchanting, still is nigh!
Yes; they shall again be free,
And triumph in their liberty!

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