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flow and painful iteps creep up and down on the surface of this glob», lhali ere long shoot away with the swiftness of imagination, trace out the hidden springs of nature's operations, be able to keep pace with the heavenly bodies in the rapidity of their career, be a spectator of the long chain of events in the natural and moral worlds, visit the Leveral apartments of the cre:tion, know how they are furaihed, and how inhabited, comprehend the order, ind measure the magnituiles and distances of those orbs, which to us feum difpofed without any regular defign, and fit all in the fim: circle; observe the dependence of the parts of each fyltum, and if our minds are big enough to grasp the theory) of the fereral f;Items upon one anoTher, fron whence results the harniony of the universe. In cternity a great deal m2; be done of this kind. I find it of use to cherill: this generous ambition ; for besides the secret refreih.nent it difuses through my soul, it engagus me in an endeavour to improve my faculties, as woll as to exerc:fe then conformably to the rank I now hold among reasonable beings, and the hope I have of being once adanced to a more exalted station.
The other, and that the ultimate end of man, is the enjo: nent of Gut, beyond which he cannoť form a wish. Din at bez are the conceptions we have of the supreme Being, who, as it were, keeps his creatures in suspense, neither discorering, nor hiding himself; by which means the Libertine hath a handle to dispute his existence, while the most are couront to sneak him fair, but in their hearts prefer every triling fatisfaction to the favour of their Ma-kor and ridicule the good man for the fingularity of his chce. Will there not a time come, when the Freethinker shall see his im.ous schemes overturned, and be made a convert to the truth?s le hates; when deluded mortals shall be convinced of the folly of their pursuits, and the few wise who followed the guilance of Heaven, and, scorning the blandihments of sense, and the sordid bribery of the world, aspired to a cele?tial abode, shall stand pcfforted of their utmost wic in the vision of the Creator? Here the inind heaves a thought now and then towards him, and hath fome tranfcnt glances of his presence; when, in the instant it thinks itself to have the faltcít hold, the obje& cludes its expectations, and it falls back tired
and baffled to the grounál. Doubtless there is some more perfect way of converting with heavenly beings. Are not spirits capable of mutual intelligence, unless immer. fed in bodics, or by their intervention ? Nuft fupericr natures depend on inferior for the main privilege of sociable beings, that of converting with, and knowing each other? What would they have done, had matter rever been created ? I suppose, not have lived in eternal solitude. As incorporeal substances are of a nobler order, fo, be sure, their manavr of intercourse is anfverably more expidice and intimate. This method of communication, we call intcllcdinal vision, as fo.no what analogous to the fenfe of seeing, which is the medium of our acquaintance with this visible world. And in fome such way can God make himself the object of immdiate intuition to the blessed; and as he can, it is not improbable that he will, always condescending, in the circumilunces of doing it, to the weakness and proportion of finite miras. His works but faintly reflect the image of his pericicns; it is a second-hand knowledge : to hire a jult ici ... vf hin, it may be necessary that we see him as he is. But what is that: It is something that never entered into the heart of man to conceive; yet, what we can calily conceive, will be a fountain of unspcakable, of everlasting rapture. All created glories will fade ard die away in his presence. Perhaps 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 designs that hare been executing in a long succession of ages. Thus employed in finding out his works, and contemplating their author, how mall i fall prostrate and adoring, my budy fwalli wed up in the immensity of matter, my mind in the infinitude of his perfections ?
D E X.
CTIONS, principles of, two in man, NO 588.
Adulterers, how punished by the primitive Christians, No 579. Aglaus, his story tcid by Cowley, No 610. Ambition, various kinds of it, No 570. Laudable, 613. Anacharsis, the Corinthian drunkard, a faying of his,
NO 569. Ancestry, how far honovr is to be paid to it, NO 612. Answers to several letters at once, NO 581. and 619. Antipathies, a letter about them, No 609. Anxicries, unnecessary, the evil of them, and the vanity
of tiem, NO 615. Applause and ceilure Should rot mislead us, NO 610. diraspus and f'anthed, their story out of Xenophon, No
564. Ariftipus, his saying of content, No 574. ciugustes, his saying of mourning for the dead, NO 575.
are intitled to it, No 607. Several demands for it, 608. Bantani, ambassador of, his letter to his master about
the English, NO 557. Baxier, what a blessing he had, NO 598. Benevolence treated of, No 601. Beneficence, the pleasure of it, NO 588. A discourse of
it, 601. Bion, his saying of a greedy search after happiness, NO 574. Blank, his letter to the Spectator about his family, NO
563. Bonofus, the drunken Drilon, a saying of him, after he
had hanged himself, NO 569. Burlesque authors, the delight of ordinary readers, NO
616. and 625. Burlesque humour, NO 616. Busy world, NO 624.
с C Accethes, or itch of writing, an epidemical distempers
NO 582. Calamities, whimsical ones, NO 558. Calumny, the great offence of it, No 594. Rutes againit
it by the fathers of la Trupe, ib. Cafes in love answered, No 614. Cato, an instance of his probity, NO 557. Cave of Troplonius, fereral people put into it to be mend
ed, NO 599.
Censure and applause frould not mislead us, No 610,
NO 574. How much abore philofophy, No 634.
virtuc of it, ib. Country-gentlemen, advice to them about spending their
time, NO 583. Memoirs of the life of one, 622. Cowley (Mr) his description of bcaren, NO 590. Ilis
story of Aglausy 610. His ambition, 613. Crazy, a nan thought soby reading Milioaloud, NO 577. Critics, modern ones, some'errors of theirs about plays,
Gyrus, how he tried a young lord's virtue, N° 564.
Its omnipresence and omniscience, ib. Dreams, a discourse of them, NO
Several extravagant ones, ib. Of Trophonius's cave, 599. Drunkard, a character of one, No 569. Is a monster, ih. Drunkenness, the ill effects of it, NO 569. What Sene
ca and Publius Syrus said of it, ib. Dryden (Mr) his trandation of lapis's care of Æneas, out Vol. VIII.
of l'irgil, NO 572. Of Æneas's ships being turned into goddeffus, No 599. His cock's speech to dame
Partlet, NO 621.
Egotism, the vanity of it condemned, No 562. A
557. by the Pantsam ambaffador, ib. A distemper
they are very much afflicted with, NO 582. Epistolary poetry, the two kinds of stiles, No 618. Erret:1, a fad onc committed in printing the Bible,
Eternity, an essay upon it, No 590.
Part is to come, 628. Speech in Cato on il, tranilated into Latin, ib.
F Aces; cvery man flould be pleased with his own,
Fadlallah, his story out of the Persian tales, NO 578.
Gladio's dream, No 597.
science, No 565. He cannot be absent from us, ib. Considerations on his ubiquity, NO 571.