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that he waded but the more out of his Depth; and that No. 531. he lost himself in the Thought, instead of finding an Saturday, End of it.

Nov. 8,

1712. If we consider the Idea which wise Men, by the Light of Reason, have framed of the Divine Being, it amounts to this: That he has in him all the. Perfection of a Spiritual Nature; And since we have no Notion of any kind of Spiritual Perfection but what we discover in our own Souls, we joyn Infinitude to each kind of these Perfections, and what is a Faculty in an Human Soul becomes an Attribute in God. We exist in Place and Time, the Divine Being fills the Immensity of Space with his Presence, and Inhabits Eternity. possessed of a little Power and a little Knowledge, the Divine Being is Almighty and Omniscient. In short, by adding Infinity to any kind of Perfection we enjoy, and by joyning all these different kinds of Perfections in one Being, we form our Idea of the great Sovereign of Nature,

Though every one who thinks must have made this Observation, I shall produce Mr. Lock's Authority to the same purpose, out of his Essay on Human Understanding,

If we examine the Idea we have of the incomprehensible supreme Being, we shall find, that we come by it the same Way, and that the Complex Ideas we have both of God, and separate Spirits, are made up of the simple Ideas we receive from Reflectionv. g. having from what we experiment in our selves, got

the Ideas of Existence and Duration of Knowledge and Power; of Pleasure and Happiness, and of several other Qualities and Powers, which it is better to have, than to be without: When we would frame an Idea the most suitable we can to the supreme Being, we enlarge every one of these with our Idea of Infinity, and so putting them together, make our complex Idea of God.'

It is not impossible that there may be many kinds of Spiritual Perfection, besides those which are lodged in an human Soul; but it is impossible that we should have Ideas of any kinds of Perfection, except those of which we have some small Rays and short imperfect Strokes in our selves. It would be therefore a very high Presump

No. 531.
Nov. 8,

tion to determine whether the Supream Being has not many more Attributes than those which enter into our Conceptions of him. This is certain, that if there be any kind of Spiritual Perfection which is not marked out in an human Soul, it belongs in its Fulness, to the Divine Nature,

Several eminent Philosophers have imagined that the Soul, in her separate State, may have new Faculties springing up in her, which she is not capable of exerting during her present Union with the Body, and whether these Faculties may not correspond with other attributes in the Divine Nature, and open to us hereafter new Matter of Wonder and Adoration, we are altogether ignorant. This, as I have said before, we ought to acquiesce in, that the Sovereign Being, the great Author of Nature, has in him all possible Perfection, as well in Kind as in Degree: to speak according to our Methods of conceiving I shall only add under this Head, that when we have raised our Notion of this Infinite Being as high as it is possible for the Mind of Man to go, it will fail infinitely short of what He really is. There is no end of his Greatness: The most exalted Creature he has made is only capable of adoring it, none but himself can comprehend it.

The Advice of the Son of Sirach is very just and sublime in this Light By his word all things consist. We may speak much, and yet come shorts wherefore in sum, he is all. How shall we be able to magnifie hím ? for he is great above all his Works. The Lord is terrible and very great, and marvellous in his power. When you glorífíe the Lord exalt him as much as you can; for even yet will he far exceed. And when you exalt hím put forth all your Strength, and be not weary for you can never go far enough. Who hath seen him, that he might tell us ?

And who can magnifie him as he is? There are yet hid greater things than these be, for we have seen but a few of his Works,

I have here only considered the Supreme Being by the Light of Reason and Philosophy. If we would see him in all the Wonders of his Mercy, we must have Recourse


to Revelation, which represents him to us, not only as No. 531. infinitely Great and Glorious, but as infinitely Good and Saturday Just in his Dispensations towards Man. But as this is a Nov. 8,

1712. Theory which falls under every one's Consideration, though indeed it can never be sufficiently considered, I shall here only take notice of that habitual Worship and Veneration which we ought to pay to this Almighty Being. We should often refresh our Minds with the Thought of him, and annihilate our selves before him, in the Contemplation of our own Worthlessness and of his transcendent Excellency and Perfection. This would imprint in our Minds such a constant and uninterrupted Awe and Veneration as that which I am here recommending, and which is in reality a kind of incessant Prayer, and reasonable Humiliation of the Soul before him who made it.

This would effectually kill in us all the little Seeds of Pride, Vanity and Self-conceit

, which are apt to shoot up in the Minds of such whose Thoughts turn more on those comparative Advantages which they enjoy over some of their Fellow-Creatures, than on that infinite Distance which is placed between them and the Supreme Model of all Perfection. It would likewise quicken our Desires and Endeavours of uniting our selves to him by all the Acts of Religion and of Virtue.

Such an habitual Homage to the Supreme Being would, in a particular manner, banish from among us that prevailing Impiety of using his Name on the most trivial Occasions,

I find the following Passage in an excellent Sermon, preached at the Funeral of a Gentleman who was an Honour to his Country, and a more diligent as well as successful Enquirer into the Works of Nature, than any other our Nation has ever produced. 'He had the profoundest Veneration for the Great God of Heaven and Earth that I have ever observed in

Person. The

very Name of God was never mentioned by him without a Pause and a visible Stop in his Discourse, in which one that knew him most particularly above twenty Years, has told me, that he was so exact that he does not remember to have observed him once to fail in it.'

No. 531. Every one knows the Veneration which was paid by
Saturday, the Jews to a Name so great, wonderful and holy. They
Nov. 8,

would not let it enter even into their religious Discourses.
What can we then think of those who make use of so
tremendous a Name in the ordinary Expressions of their
Anger, Mirth, and most impertinent Passions? of those
who admit it into the most familiar Questions and Asser-
tions, ludicrous Phrases and Works of Humour ? not to
mention those who violate it by solemn Perjuries. It
would be an Affront to Reason to endeavour to set forth
the Horror and Prophaneness of such a Practice. The
very Mention of it exposes it sufficiently to those in whom
the Light of Nature, not to say Religion, is not utte


No. 532.

Monday, November 10.
-Pungar více cotis, acutum
Reddere quae ferrum valet, exsors ipsa secandi_Hor.
T is

is a very honest Action to be studious to produce

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have as much of this Temper as any Man in the World. It would not be a thing to be bragged of, but that it is what any Man may be Master of who will take Pains enough for it. Much Observation of the Unworthiness in being pained at the Excellence of another, will bring you to a Scorn of your self for that Unwillingness 1 And when you have got so far, you will find it a greater Pleasure than you ever before knew, to be zealous in promoting the Fame and Welfare of the Praise-worthy, I do not speak this as pretending to be a mortified selfdenying Man, but as one who has turned his Ambition into a right Channel I claim to my self the Merit of having extorted excellent Productions from a Person of the greatest Abilities, who would not have let them appeared by any other means; to have animated a few young Gentlemen into worthy Pursuits, who will be a Glory to our Age, and at all Times, and by all possible Means in my Power, undermined the Interests of Ignorance, Vice, and Folly, and attempted to substitute

in their Stead Learning, Piety, and good Sense. It is from No. 532. this honest Heart that I find my self honoured as a Gentle Monday, man-Usher to the Arts and Sciences, Mr. Tickell and Nov. 10,

1712. Mr. Pope have, it seems, this Idea of me. The former has writ me an excellent Paper of Verses in Praise, forsooth, of my self; and the other enclosed for my Perusal an admirable Poem, which, I hope, will shortly see the Light In the mean Time I cannot suppress any Thought of his, but insert his Sentiment about the dying Words of Adrian I won't determine in the Case he mentions, but have thus much to say in favour of his Argument, That many of his own works which I have seen, convince me that very pretty

and very sublime Sentiments may be lodged in the same Bosom without Diminution to its Greatness.

I was the other Day in Company with five or six Men
of some Learning: where chancing to mention the famous
Verses which the Emperor Adrian spoke on his Death
bed, they were all agreed that 'twas a Piece of Gayety
unworthy that Prince in those Circumstances. I could
not but dissent from this Opinion Methinks it was by
no Means a gay, but a very serious Soliloquy to his Soul
at the point of its Departure, in which Sense I naturally
took the Verses at my first reading them when I was
very young, and before I knew what Interpretation the
World generally put upon them :

Animula vagula, blandula,
Hospes Comesque corporis,
Quae nunc abibis in loca ?
Pallidula, rigida, nudula,

Nec (ut soles) dabis Joca!
Alas, my Soul ! thou pleasing Companion of this Body,
thou fleeting Thing that art now deserting it! whither
art thou flying ? to what unknown Region? Thou art
all trembling, fearful, and pensive. Now what is
become of thy former Wit and Humour ? thou
shalt jest and be gay no_more! I confess I cannot
apprehend where lies the Trifling in all this, 'tis the
most natural and obvious Reflection imaginable to a dying
Man; and if we consider the Emperor was a Heathen,


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