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such objects will give our discourse a noble vigo, the
an invincible force, beyond the power of any bo the

N° 633. WEDNESDAY, DECEMBER 15, 1714. man consideration. Tully requires in his perfect pre
orator some skill in the nature of heavenly bodies,
because, says he, his mind will become more as
tensive and unconfined; and when he descends
treat of human affairs, he will both think and
write in a more exalted and magnificent manner.
For the same reason that excellent master vol
have recommended the study of those great and tor




ed, b


THE following discourse is printed as it came to my glorious mysteries which revelation has discored
to us; to which the noblest parts of this system
hands, without variation.
the world are as much inferior as the creatures
less excellent than its Creator. The wisest a
most knowing among the heathens had very put
and imperfect notions of a future state. They
indeed some uncertain hopes, either received
tradition, or gathered by reason, that the existent
of virtuous men would not be determined by the

Omnia profecto cum se a celestibus rebus referet ad humanas
excelsius magnificentiusque et dicet et sentiet.

The contemplation of celestial things will make a man both
speak and think more sublimely and magnificently when he
descends to human affairs.

of 1


as a te



Cambridge, Dec. 11. 'It was a very common inquiry among the ancients, why the number of excellent orators, under all the encouragements the most flourishing states could give them, fell so far short of the number of those who excelled in all other sciences. A friend of mine used merrily to apply to this case an ob- separation of soul and body: but they either servation of Herodotus, who says, that the most believed a future state of punishment and miser useful animals are the most fruitful in their gene. or, upon the same account that Apelles painted ration; whereas the species of those beasts that Antigonus with one side only towards the specta are fierce and mischievous to mankind are but that the loss of his eye might not cast a blemis scarcely continued. The historian instances in a upon the whole piece: so these represented hare, which always either breeds or brings forth; condition of man in its fairest view, and end and a lioness, which brings forth but once, and voured to conceal what they thought was a des then loses all power of conception. But leaving mity to human nature. I have often observe my friend to his mirth, I am of opinion that in these that whenever the above-mentioned orator in ba latter ages we have greater cause of complaint philosophical discourses is led by his argument than the ancients had. And since that solemn fes the mention of immortality, he seems like one tival is approaching, which calls for all the power awaked out of sleep; roused and alarmed with the of oratory, and which affords as noble a subject for dignity of the subject, he stretches his imaginati the pulpit as any revelation has taught us, the de- to conceive something uncommon, and, with th sign of this paper shall be to show that our mo. greatness of his thoughts, casts, as it were, a glupon t derns have greater advantages towards true and round the sentence. Uncertain and unsettled a expres solid eloquence than any which the celebrated was, he seems fixed with the contemplation of speakers of antiquity enjoyed. And nothing but such a glorious prospect could be forced so great a lover of truth as he was to clare his resolution never to part with his pers sion of immortality, though it should be proved upo


of the

courts therefo


mity to on to

that of examp

The first great and substantial difference is, that
their common-places, in which almost the whole
force of amplification consists, were drawn from
the profit or honesty of the action, as they regard. be an erroneous one. But had he lived to see
ed only this present state of duration. But Christi- that Christianity has brought to light, how v
anity, as it exalts morality to a greater perfection, he have lavished out all the force of eloquence
as it brings the consideration of another life into those noblest contemplations which human nat
the question, as it proposes rewards and punish. is capable of, the resurrection and the judgm
ments of a higher nature and a longer continuance, that follows it! How had his breast glowed w
is more adapted to affect the minds of the audience, pleasure, when the whole compass of futurity
naturally inclined to pursue what it imagines its open and exposed to his view! How would his
greatest interest and concern. If Pericles, as his-gination have hurried him on in the pursuit of the
torians report, could shake the firmest resolutions mysteries of the incarnation! How would he re
of his hearers, and set the passions of all Greece entered, with the force of lightning, into the
in a ferment, when the present welfare of his tions of his hearers, and fixed their attention, i
country, or the fear of hostile invasions, was the spite of all the opposition of corrupt nature,
subject; what may be expected from that orator those glorious themes which his eloquence!
who warns his audience against those evils which painted in such lively and lasting colours!
have no remedy, when once undergone, either from This advantage Christians have; and it
prudence or time? As much greater as the evils in with no small pleasure I lately met with a
a future state are than these at present, so much ment of Longinus, which is preserved,
are the motives to persuasion under Christianity mony of that critic's judgment, at the beginning
greater than those which mere moral considerations a manuscript of the New Testament in the V
could supply us with. But what I now mention can library. After that author has numbered
relates only to the power of moving the affections. the most celebrated orators among the Grecians
There is another part of eloquence which is indeed says, "add to these Paul of Tarsus, the patro
its masterpiece; I mean the marvellous, or sub- an opinion not yet fully proved." As a heathen
lime. In this the Christian orator has the advan- be condemns the Christian religion; and, as
tage beyond contradiction. Our ideas are so infi- impartial critic, he judges in favour of the
nitely enlarged by revelation, the eye of reason moter and preacher of it. To me it seems
has so wide a prospect into eternity, the notions the latter part of his judgment adds great we
of a Deity are so worthy and refined, and the ac-to his opinion of St. Paul's abilities, since, under
counts we have of a state of happiness or misery all the prejudice of opinions directly opposite,
so clear and evident, that the contemplation of is constrained to acknowledge the merit of th
apostle. And no doubt such as Longinus describe
St. Paul, such he appeared to the inhabitant

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those countries which he visited and blessed with rious. The finest works of invention and imaginathose doctrines he was divinely commissioned to tion are of very little weight when put in the bapreach. Sacred story gives us, in one circumstance, lance with what refines and exalts the rational a convincing proof of his eloquence, when the men mind. Longinus excuses Homer very handsomely, of Lystra called him Mercury, "because he was when he says the poet made his gods like men, the chief speaker," and would have paid divine that he might make his men appear like the gods. areworship to him, as to the God who invented and But it must be allowed that several of the ancient presided over eloquence. This one account of our philosophers acted as Cicero wishes Homer had apostle sets his character, considered as an ora- done: they endeavoured rather to make men like ditor only, above all the celebrated relations of the gods than gods like men. skill and influence of Demosthenes and his contemporaries. Their power in speaking was admired, but still it was thought human: their eloquence ata warmed and ravished the hearers, but still it was they vainly imagined the happiness of the Supreme hought the voice of man, not the voice of God. Being to consist in. On the other hand, the most What advantage then had St. Paul above those of virtuous sect of philosophers have created a chiGreece or Rome? I confess I can ascribe this ex-merical wise man, whom they made exempt from cellence to nothing but the power of the doctrines passions and pain, and thought it enough to proPhe delivered, which may have still the same influ-nounce him all-sufficient. herence on his hearers; which have still the power, This last character, when divested of the glare

According to this general maxim in philosophy, some of them have endeavoured to place men in such a state of pleasure, or indolence at least, as

when preached by a skilful orator, to make us of human philosophy that surrounds it, signifies no break out in the same expressions as the disciples more than that a good and wise man should so arm decat who met our Saviour in their way to Emmaus made himself with patience, as not to yield tamely to use of: "Did not our hearts burn within us when the violence of passion and pain; that he should e talked to us by the way, and while he opened learn so to suppress and contract his desires as to o us the scriptures?" I may be thought bold in my have few wants; and that he should cherish so judgment by some, but I must affirm that no one many virtues in his soul as to have a perpetual



1 orator has left us so visible marks and footsteps source of pleasure in himself.



of his eloquence as our apostle. It may perhaps The Christian religion requires that, after hav be wondered at that, in his reasonings upon idola-ing framed the best idea we are able of the divine try at Athens, where eloquence was born and flou-nature, it should be our next care to conform ourished, he confines himself to strict argument only; selves to it as far as our imperfections will permit. but my reader may remember what many authors I might mention several passages in the sacred of the best credit have assured us, that all attempts writings on this head, to which I might add many upon the affections and strokes of oratory were maxims and wise sayings of moral authors among expressly forbidden by the laws of that country in the Greeks and Romans.

courts of judicature. His want of eloquence I shall only instance a remarkable passage, to therefore here was the effect of his exact confor- this purpose, out of Julian's Cæsars. That emmity to the laws; but his discourse on the resurrec-peror having represented all the Roman emperors, tion to the Corinthians, his harangue before Agrip-with Alexander the Great, as passing in review be pa upon his own conversion, and the necessity of fore the gods, and striving for the superiority, lets hat of others, are truly great, and may serve as full them all drop, excepting Alexander, Julius Cæsar, examples to those excellent rules for the sublime, Augustus Cæsar, Trajan, Marcus Aurelius, and which the best of critics has left us. The sum of Constantine. Each of these great heroes of antiill this discourse is, that our clergy have no further quity lays in his claim for the upper place; and in to look for an example of the perfection they may order to it, sets forth his actions after the most adarrive at than to St. Paul's harangues; that when vantageous manner. But the gods, instead of behe, under the want of several advantages of na- ing dazzled with the lustre of their actions, inquire ture as he himself tells us, was heard, admired, by Mercury into the proper motive and governing and made a standard to succeeding ages by the principle that influenced them throughout the best judges of a different persuasion in religion; I whole series of their lives and exploits. Ålexander say our clergy may learn that, however instructive tells them that his aim was to conquer; Julius their sermons are, they are capable of receiving a Cæsar, that his was to gain the highest post in his great addition; which St. Paul has given them a country; Augustus, to govern well; Trajan, that noble example of, and the Christian religion has his was the same as that of Alexander, namely, to furnished them with certain means of attaining to.' conquer. The question, at length, was put to [DR. PEARCE, afterwards Bp. of Rochester.] Marcus Aurelius, who replied, with great modesty, that it had always been his care to imitate the gods. This conduct seems to have gained him the most votes and best place in the whole assembly. Marcus Aurelius, being afterwards asked to explain himself, declares, that, by imitating the gods, he endeavoured to imitate them in the use of his understanding and of all other faculties; and, in particular, that it was always his study to have as few wants as possible in himself, and to do all the good he could to others.

No 634. FRIDAY, DECEMBER 17, 1714.

̔Ο ἐλαχίσων δεομεν εγιςα Θεων.

SOCRATES, apud XEN. The fewer our wants, the nearer we resemble the gods.

Among the many methods by which revealed re

r was the common boast of the heathen philoso-ligion has advanced morality, this is one, that it
hers, that by the efficacy of their several doc-has given us a more just and perfect idea of that
ines, they made human nature resemble the di- Being whom every reasonable creature ought to imi
How much mistaken soever they might be tate. The young man in a heathen comedy, might
the several means they proposed for this end, it
ust be owned that the design was great and glo.


• Spanheim, Les Cesars de L'Empereur Julien, 455

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justify his lewdness by the example of Jupiter; as, any created world can do: and that therefore, is
indeed, there was scarce any crime that might not it is not to be supposed that God should make a
be countenanced by those notions of the deity world merely of inanimate matter, however diver
which prevailed among the common people in the sified or inhabited only by creatures of no higher
heathen world. Revealed religion sets forth a pro-an order than brutes, so the end for which he de
per object for imitation in that Being who is the signed his reasonable offspring is the contemplation
pattern, as well as the source, of all spiritual per- of his works, the enjoyment of himself, and in both
to be happy; having, to this purpose, endowed then
with correspondent faculties and desires. He can
have no greater pleasure from the bare review of



it er





of them.'

[The Author uncertain.]

While we remain in this life we are subject to innumerable temptations, which, if listened to, will make us deviate from reason and goodness, his works than from the survey of his own ides; the only things wherein we can imitate the Su-but we may be assured that he is well pleased exalt preme Being. In the next life we meet with no- the satisfaction derived to beings capable of it, and thing to excite our inclinations that doth not de- for whose entertainment he hath erected this i serve them. I shall therefore dismiss my reader mense theatre. Is not this more than an intimatist with this maxim, viz. Our happiness in this of our immortality? Man, who, when considered world proceeds from the suppression of our de-as on his probation for a happy existence hereafter, sires, but in the next world from the gratification is the most remarkable instance of Divine wisdom, if we cut him off from all relation to eternity, the most remarkable and unaccountable compo sition in the whole creation. He hath capacities to lodge a much greater variety of knowledge the he will be ever master of, and an unsatisfied cu osity to tread the secret paths of nature and pro dence: but with this, his organs, in their present structure, are rather fitted to serve the necessities of a vile body, than to minister to his understand ing; and, from the little spot to which he is chan ed, he can frame but wandering guesses concert ing the innumerable worlds of light that encomp bigness, do but just glimmer in the remote spaces him, which, though in themselves of a prodigio the heavens; and when, with a great deal of time ascent of truth, and beholds with pity the gror and pains, he hath laboured a little way up the step ling multitude beneath, in a moment his foot slides and he tumbles down headlong into the grave.


justice to the Creator of the world, that there is
Thinking on this, I am obliged to believe,
another state when man shall be better situated fr
contemplation, or rather have it in his power
remove from object to object, and from world
other helps, for making the quickest and mo
world; and be accommodated with senses, and
amazing discoveries. How doth such a genius
Sir Isaac Newton, from amidst the darkness the
involves human understanding, break forth, and
appear like one of another species' The vast

If the universe be the creature of an intelligent
mind, this mind could have no immediate regard to
himself in producing it. He needed not to make
trial of his omnipotence to be informed what ef-
fects were within its reach; the world, as existing
in his eternal idea, was then as beautiful as now it chine we inhabit lies open to him; he seems not
is drawn forth into being; and in the immense unacquainted with the general laws that gore
abyss of his essence are contained far brighter it; and while with the transport of a philosophe
scenes than will be ever set forth to view; it being he beholds and admires the glorious work, he
impossible that the great Author of nature should capable of paying at once a more devout and
bound his own power by giving existence to a more rational homage to his Maker. But, as
system of creatures so perfect that he cannot im- how narrow is the prospect even of such a min
prove upon it by any other exertions of his al- And how obscure, to the compass that is taken
mighty will. Between finite and infinite there is by the ken of ap angel, or of a soul but ne
an unmeasured interval not to be filled up in end- escaped from its imprisonment in the body!
less ages; for which reason the most excellent of my part, I freely indulge my soul in the confidence
all God's works must be equally short of what his of its future grandeur; it pleases me to think t
power is able to produce as the most imperfect, 1, who know so small a portion of the works
and may be exceeded with the same ease, the Creator, and with slow and painful steps creep

This thought hath made some imagine (what it up and down on the surface of this globe, shall re must be confessed is not impossible) that the un-long shoot away with the swiftness of imagination fathomed space, is ever teeming with new births, trace out the hidden springs of nature's operations the younger still inheriting a greater perfection be able to keep pace with the heavenly bodies is than the elder. But, as this does not fall within the rapidity of their career, be a spectator of my present view, I shall content myself with long chain of events in the natural and mor taking notice, that the consideration now men-worlds, visit the several apartments of the tioned proves undeniably, that the ideal worlds in tion, know how they are furnished and how the Divine understanding yield a prospect incom- habited, comprehend the order, and measure the parably more ample, various, and delightful, than magnitudes and distances of those orbs, which to us seem disposed without any regular des and set all in the same circle; observe the

No. 626.

N° 635. MONDAY, DECEMBER 20, 1714.

Sentio te sedem hominum ac domum contemplari; quæ si tibi
parva (ut est) ita videtur, hæc coelestia semper spectato; illa
CICERO Somn, Seip.

humana contemnito.

I perceive you contemplate the seat and habitation of men
which, if it appears as little to you as it really is, fix your eyes
perpetually upon heavenly objects, and despise earthly.

THE following essay comes from the ingenious
author of the letter upon Novelty, printed in a
late Spectator: the notions are drawn from the
Platonic way of thinking; but, as they contribute
to raise the mind, and may inspire noble senti-
ments of our own future grandeur and happiness,
I think it well deserves to be presented to the

enjo wish

of th



hand. conte





schem truths convi

few and,

the sc lestial



mind when and ha


it fall Doubt


pendance of the darts of each system, and (if our versing with heavenly beings. Are not spirits caminds are big enough to grasp the theory) of the pable of mutual intelligence, unless immersed in several systems upon one another, from whence bodies, or by their intervention? Must superior results the harmony of the universe. In eternity a natures depend on inferior for the main privilege great deal may be done of this kind. I find it of of sociable beings, that of conversing with, and use to cherish this generous ambition; for, besides knowing each other? What would they have done the secret refreshment it diffuses through my soul, had matter never been created? I suppose, not it engages me in an endeavour to improve my fa- bave lived in eternal solitude. As incorporeal culties as well as to exercise them conformab to substances are of a nobler order, be sure their the rank I now hold among reasonable beings, and manner of intercourse is answerably more expethe hope I have of being once advanced to a more dite and intimate. This method of communication texalted station. we call intellectual vision, as somewhat analagous The other, and the ultimate end of man, is the to the sense of seeing, which is the medium of our enjoyment of God, beyond which he cannot form a acquaintance with this visible world. And in some wish. Dim at the best are the conceptions we have such way can God make himself the object of imof the Supreme Being, who, as it were, keeps his mediate intuition to the blessed; and as he can, it creatures in suspense, neither discovering nor hid- is not improbable that he will, always condescending himself; by which means, the libertine hath a ing, in the circumstances of doing it, to the weakhandle to dispute his existence, while the most are ness and proportion of finite minds. His works content to speak him fair, but in their hearts prefer but faintly reflect the image of his perfections; it every trifling satisfaction to the favour of their is a second-hand knowledge: to have a just idea Maker, and ridicule the good man for the sin of him it may be necessary to see him as he is. gularity of his choice. Will there not a time But what is that? It is something that never entered come when the free-thinker shall see his impious into the heart of man to conceive; yet what we era schemes overturned, and be made a convert to the can easily conceive, will be a fountain of unspeaktruths he hates? When deluded mortals shall be able and everlasting rapture. All created glories se convinced of the folly of their pursuits; and the will fade and die away in his presence. Perhaps profew wise, who followed the guidance of Heaven, it will be my happiness to compare the world with and, scorning the blandishments of sense, and the fair exemplar of it in the Divine Mind; perthe sordid bribery of the world, aspired to a ce- haps, to view the original plan of those wise delestial abode, shall stand possessed of their ut. signs that have been executing in a long succesmost wish in the vision of the Creator? Here the sion of ages. Thus employed in finding out his mind heaves a thought now and then towards him, works, and contemplating their Author, how shall and hath some transient glances of his presence: I fall prostrate and adoring, my body swallowed when in the instant it thinks itself to have the up the immensity of matter, my mind in the infifastest hold, the object eludes its expectations, and nitude of his perfections! it falls back tired and baffled to the ground.[ [GROVE.] Doubtless there is some more perfect way of con

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ABIGAILS (male,) in fashion among the ladies,

Absence in conversation, a remarkable instance of it in Will


The occasion of his absence,

And means to conquer it,

The character of an absent man out of Bruyere,

The absence of lovers, death in love,

How to be made easy,

Abstinence, the benefits of it,
Academy for politics,

The regulations of it,
Acasto, his agreeable character,
Accompts, their great usefulness,
Acetus, his character

Acosta, his answer to Limborch, touching the multiplicity
of ceremonies in the Jewish religion,

Acrostic, piece of false wit, divided into simple and com-

Act of deformity, for the use of the Ugly club,
Action, the felicity of the soul

A threefold division of our actions,

No right judgment to be made of them,


A necessary qualification in an orator,

Tully's observations on action adapted to the British

Actions, principles of, two in man,
Actor, absent, who so called by Theophrastus,
Admiration, one of the most pleasing passions,

When turned into contempt,

A pleasing motion of the mind
Adversity, no evil in itself,
Advertisement of an Italian chirurgeon,

From St. James's coffee-house,

From a gentleman that teaches birds to speak,
From another that is a fine flesh-painter,
From Mr. Sly, the haberdasher,

About the lottery ticket,

Advice: no order of persons too considerable to be ad-

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In what manner to be given to a faulty friend,
Usually received with reluctance,
Adulterers, how punished by the primitive Christians
Affectation, a greater enemy to a fine face than the small


It deforms beauty, and turns wit into absurdity,
The original of it,

Found in the wise man as well as the coxcomb,
The way to get clear of it,
The misfortune of it,

Affliction and sorrow not always expressed by tears,
True affliction labours to be invisible,
Afflictions, how to be alleviated,

Age rendered ridiculous,

How contemned by the Athenians and respected by the

The unnatural misunderstanding between age and

Amanda, her adventures,
Amaryllis, her character,

The authority assumed by some people on the account

of it,
Aglaus, his story told by Cowley,
Agreeable man, who,

The art of being agreeable in company,
Albacinda, her character,
Alexander the Great, wry necked,

His artifice in his Indian expedition,

His answer to those who asked him if he would not
be a competitor for the prize in the Olympic
Wherein he imitated Achilles in a piece of cruelty, and
the occasion of it,

His complaint to Aristotle,
Allegories, like light to a discourse,

Eminent writers faulty in them,

The reception the Spectator's allegorical writings meet
with from the public,

Allusions, the great art of a writer,
Almighty, his power over the imagination,

Aristotle's saying of his being,


The authority of an aged virtuous person preferable to
the pleasures of youth,
A comfortable old age the reward of a well-spent




55 Amazons, their commonwealth,


They marry their male allies,
77 Ambition never satisfied,

The occasion of factions,
By what to be measured,

Many times as hurtful to the princes who are led by
as the people,

Most men subject to it,
Of use when rightly directed,
The end of it,

The effects of it in the mind,
Subjects us to many troubles,

The true object of a laudable ambition,
Various kinds of it,










How they educated their children,
Their wars,




Americans, their opinions of souls,

Exemplified in a vision of one of their countrymen,
Used painting instead of writing,
213 Amity between agreeable persons of different sexes danger




541 Amoret the jilt reclaimed by Philander,

Ample (Lady,) her uneasiness, and the reasons of it,
541 Amusements of life, when innocent, necessary and allev


541 Anacharsis, the Corinthian drunkard, a saying of his,
237 Anagram, what, and when first produced,
340 Anatomy, the Spectator's speculations on it,
256 Ancestry, how far honours is to be paid to,
413 Ancients in the east, their way of living,
237 Andromache, a great fox hunter,

22 Animals, the different make of every species,
The instinct of brutes,



Exemplified in several instances,
God himself the soul of brutes,


The variety of arms with which they are provided by



Anne Boleyne's last letter to King Henry VIII.
34 Annihilation, by whom desired,
385 V The most abject of wishes,


38 Apes, what women so called, and described,

38 Apollo's temple on the top of Leucate, by whom frequented,


and for what
404 Apothecary, his employment,

460 Apparitions, the creation of weak minds,

95 Appearances, the veneration of respect paid to them in




512 Answers to several letters at once,

579 Anthony (Mark,) his witty mirth commended by Tally,
Antipathies, a letter about them,

33 Anxieties, annecessary, the evil of them and the vanity of




Things not to be trusted for them,
Appetites, sooner moved than the passions,
The incumbrances of old age,
Applause (public,) its pleasure,

Censure and applause should not mislead us,
April, (the first of,) the merriest day in the year,
Month of described,

Arabella (Mrs.) the great heiress, the Spectator's felle

of the Ephesian matron,,
Her story of Inkle and Yarico,
501 Aristinætus, his letters, some account of them,

421 Aristippus, his saying of content.

21 Aristotle, his observation upon the Iambic verse,




Upon tragedies,

His account of the world,
The inventor of syllogism,

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Verses on Arabella's singing,

Araspas and Panthea, their story out of Xenophon,
336 Architecture, the ancients' perfection in it,





The greatness of the manner how it strikes the faney,
Of the manner of both ancients and moderns,
The concave and convex figures have the greatest air,
Every thing that pleases the imagination in it, is either
great, beautiful, or new,


127 Aretine made all the princes of Europe his tributaries,
Argument, rules for the management of one,


Argumentum Basilinum, what,
Socrates's way of arguing,

In what manner managed by states and communities,
337 Argus; his qualifications and employments under Juno,
379 Arietta, her character,


Her fable of the lion and the man, in answer to the story


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