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and how inhabited, comprehend the order, and mea. sure the magnitudes and distances of these orbs, which to us feern disposed without any regular defign, and set all in the fame circle; observe the dependence of the parts of each system, and (if our minds are big enough to grasp the theory) of the se. veral systems upon one another, from whence results the harmiony of the universe. In eternity a great deal may be done of this kind. I find it of ule to cherish this generous ambition ; for, besides the fe-' cret refreshment it diffuses through my soul, it engages me in an endeavour to improve my faculties, as well as to exercise them conformably to the rank I now hold among reasonable beings, and the hope I have of being once advanced to a more exalted station.

The other, and that the ultimate end of man, is the enjoyment of God, beyond which he cannot form a with. Dim at best are the conceptions we have of the Supreme Being, who, as it were, keeps his creatures in suspence, neither discovering, nor hiding himself; by which means the libertine hath a handle to dispute his existence, while the most are content to speak him fair, but, in their hearts, prefer every trifling fatisfaction to the favour of their Maker, and ridicule the good man for the fingularity of his choice. Will there not a time come, when the freethinker shall see his impious schemes overturned, and be made a convert to the truths he hates; when deluded mortals shall be convinced of the folly of their pursuits, and the few wise who followed the guidance of heaven, and, scorning the blandishments of sense, and the sordid bribery of the world, aspired to a celestial abode, shall stand possessed of their ucmost wish in the vision of the Creator? Here the mind heaves a thought now and then towards hin, and hath fome transient glances of his presence : when, in the instant it thinks itself to have the fast. eft hold, the object eludes its expectations, and it VOL. VIII. + Еe


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falls back tired and baffled to the ground. Doubt. less there is some more perfect way of converfing with heavenly beings. Are not spirits capable of mutual intelligence, unless immersed in bodies, or by their intervention ? Must superior natures depend on inferior for the main privilege of fociable beings, that of conversing with, and knowing each other? What would they have done had matter never been created ? I suppose, not have lived in eternal solitude. As incorporeal substances are of a nobler order, so to be sure their manner of intercourse is an. swerably more expedite and intimate. This method of communication, we call intellectual vision, as fomewhat analagous to the fense of seeing, which is the medium of our acquaintance with this visible world. And in some such way can God make him. self the object of immediate intuition to the blefied; and as he can, it is not improbable that he will, always condescending, in the circumstances of doing it, to the weakness and proportion of finite minds. His works but faintly reflect the image of his perfections ; it is a fecond-hand knowledge : to have a just idea of him, it may be neceffary that we fee him as he is. But what is that? It' is something that never cntered into the heart of man to conceive; yet, what we can easily conceive, will be a fountain of unspeakable, of everlasting rapture. All created glories will fade and die away in his presence. Per. haps it will be my happiness to compare the world with the fair exemplar of it in the Divine mind; perhaps, to view the original plan of those wise de tigns, that have been executing in a long succession of ages. Thus employed in finding out his works, and contemplating their Author, how fall I fali prostrate, and adoring, my body swallowed up in the the immensity of matter, my mind in the infinitude of his pericctions !

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CTIONS, principles of, two in man, N. 588.

Adulterecs, how punished by the primitive
Chrillians, N. 579.
Azlans, his story told by Cowley, N. 610.
Ambition, various kinds of it, N. 570. Laudable,

Anacharsis, the Corinthian drunkard, a saying of his,

N. 569.
Ancestry, how far honour is to be paid to it, N. 612.
Answers to several letters at once, N. 581, and 619.
Antipathies a letter about them, N 609.
Anxieties, unnecesiry, the evil of them, and the va-

nity of them, N. 615.
Applause and censure thould not mislead us, N. 610.
Araspus and Panthea, their story out of Xenophon, N.

564 Aristippus, his saying of content, N. 574; Auguftus, his saying of mourning for the dead, N. 575.

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Bacon flitch, at Whichenovre in Staford/hire, who are

entitled to it, N. 607. Several demands for it, 608. Bantam, ambassador of, his letter to his maiter about

the English, N. 557.
Baxter, what a blelling he had; N. 598.
Benevolence treated of, N. 601.
Beneficence, the pleasure of it, N. 588. A discourse

of it, 601.
Bion, his saying of a greedy search after happiness, N.


Ec 2

Blank, his letter to the Spectator about his family, N.

Bonofus, the drunken Briton, a saying of him after he

had hanged himself, N. 569.
Burlesque authors the delight of ordinary readers, N.

616, and 625.
Burlesque humour, N. 616.
Bufy world, N. 624.


CACOETHES, or itch of writing, an epidemical diftem-

per, N. 582.
Calamities, whimsical ones, N. 558.
Calumny, the great offence of it, N. 594. Rules a-

gainst it by the fathers of la Trape, ibid.
Cales in love answered, N. 614.
Cato, an instance of his probity, N, 557.
Cave of Trophonius; several people put into it to be

mended, N. 599.
Censure and applause should not mislead us, N. 610.
6 Chancery court, why erected, N. 564.
Chastity, how prized by the heathens, N. 579.
Cherubims, what the Rabbins say they are, N. 600.
Chit-chat club's letter to the Spectator, N. 560.
Christianity, the only fystem that produces content, N,

574. How much above philofophy, N. 634.
Cleanliness, the praise of it, N. 6316
Clergyman, the vanity of some in wearing scarves, N.

Coach, stage, its company, N. 631.
Content, how described by a Rosicrucian, N. 574. The

virtue of it, ibid.'
Country-gentlemen, advice to them about spending

their time, N. 583. Memoirs of the life of one,

Cowley, Mr. his description of heaven, N. 590. His

story of Aglaus, 610. His ambition, 613.
Crazy, a man thought so by reading Milton aloud, N.

Critics, modern ones, some errors of theirs about plays,

N. 522.


Cyrus, how he tried a young lord's virtue, N. 564.

Difcretion absolutely necessary in a good husband, N.

Dittempers, difficult to change them for the better,

N. 599.

Divine Nature, our narrow conceptions of it, N. 565.

Its onmnipresence and omniscience, ibid.
Dreains, a discourse of them, N. 593,


veral extravagant ones, ibid. Of Tropionius's cave

Drunkard, a character of one, N. 569. Is i mnon-

Iter, ibid.
Drunkenness, the ill effe&ts of it, N. 569. What Se-

neca and Publius Cyrus said of it, ibido
Dryden, Mr. his translation of lapis's cure of Æneas,

out of Virgil, N. 572. Of Æneas's thips being turn-
ed into goddeffes, N. 589. His cock's speech to

Dame Partlet, N. 621.
Dumb conjurer's letter to the Spectator, N. 560.

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FOGAR, King, an amour of his, N. 605.
Egotilin, the vanity of it condemned, N. 562. A

young fellow very guilty of it, ibid.
Egyptians tormented with the plague of darkness, N.

Eloquence of beggars, N. 673.
English, a character of them by a great preacher, N.

557. By the Bantam ambassador, ibit. A diftem-

per they are very much atflicted with, 582.
Epistolary poctry, the two kinds of styles, N. 618.
Erratun, a fad one committed in printing the Bible,
Eternity, an essay upon it, N. 590. Part is to come,

628. Speech in Cato on it, translated into Latin,

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N. 579

Faces, every man Mhould be pleased with his own, N.'


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