distinctive character of English poetry, and have partly tended to make it so great a favourite with all the nations of Europe. On the other hand, the negative philosophy of the English remains true to its character, in as far as carefully shunning all objects of a higher nature, it has for the most part made it a principle to limit its views entirely to man, without attempting to dive and penetrate into the profound mysteries of the Deity, or into the internal secrets of nature. To this a high philosophy will object, man is no isolated being; but as he was originally placed by his Creator in nature, it is only in that connexion with God and Nature, that the mysteries of his inward being, and the history of his outward progress can be fully understood and explained. In historical researches and narrations, when these are confined to special subjects and particular eras, and do not attempt the more comprehensive plan of the Philosophy of History, that confined spirit of philosophic investigation which limits its views exclusively to man, is not prejudicial; for on the other hand, the flexible powers of poetical genius (unless their activity be cramped by the sceptical influence of a Protestant philosophy), keep the mind alive to all high and generous qualities, characteristic peculiarities, and original greatness in men and events. Hence that department of British literature which embraces historic research and narrative, is peculiarly fertile, and has met with a general and European success. The Protestantism of state, which was brought to maturity by the English Constitution, was during the eighteenth century, when England held generally the foremost rank among the nations, extended and applied in the system of the balance of power, to the whole Continent of Europe. But the Protestantism of science which originated there, formed together with the system of religious peace, the first foundation of Illuminism; and denotes the whole period of its history from the commencement of the eighteenth century down to the French Revolution. [11] The author here alludes to the history of the Thirty years' war by Schiller.--_Trans._ [12] The author alludes to the Systema Theologicum of Leibnitz, first published in Paris in the year 1819, from the manuscript sent by the court of Prussia to that of France. It was published by the Abbe Emery, who accompanied the Latin original with a French translation.--_Trans._ END OF LECTURE XVI. LECTURE XVII. Parallel between the religious peace of Germany and that of the other countries of Europe.--The political system of the Balance of Power, and the principle of false Illuminism prevalent in the eighteenth century.