and yet contradict ourselves when we measure ternity by any notion which we can frame of it. we go to the bottom of this matter, we shall that the difficulties we meet with in our conons of eternity proceed from this single reason, we can have no other idea of any kind of duration that by which we ourselves, and all other creatings, do exist; which is, a successive duration, up of past, present, and to come. There is ng which exists after this manner, all the parts ose existence were not once actually present, consequently may be reached by a certain numof years applied to it. We may ascend as high as lease and employ our being to that eternity which come, in adding millions of years to millions of 5, and we can never come up to any fountainof duration, to any beginning in eternity: but at same time we are sure, that whatever was once ent does lie within the reach of numbers, though aps we can never be able to put an enough of n together for that purpose. We may as well say, any thing may be actually present in any part of ite space which does not lie at a certain distance nus, as that any part of infinite duration was once mally present, and does not also lie at some detered distance from us. The distance in both cases be immeasurable and indefinite as to our faculties, our reason tells us that it cannot be so in itself. re therefore is that difficulty which human underading is not capable of surmounting. We are e that something must have existed from eternity, I are at the same time unable to conceive, that any ng which exists, according to our notion of exisce, can have existed from eternity.

has not rolled this

thought in his own mind, to follow in such an abstracted speculation; but I have been the longer on it, because I think it is a demonstrative argument of the being and eternity of a God: and though there are many other demonstrations which lead us to this great truth, I do not think we ought to lay aside any proofs in this matter, which the light of reason has suggested to us, especially when it is such an one as has been urged by men famous for their penetration and force of understanding, and which appears altogether conclusive to those who will be at the pains to examine it.

Having thus considered that eternity which is past, according to the best idea we can frame of it, I shall now draw up those several articles on this subject which are dictated to us by the light of reason, and which may be looked upon as the creed of a philosopher in this great point.

First, It is certain that no being could have made itself; for if so, it must have acted before it was, which is a contradiction.

Secondly, That therefore some being must have existed from all eternity.

Thirdly, That whatever exists after the manner of created beings, or according to any notions which we have of existence, could not have existed from eternity.

Fourthly, That this Eternal Being must therefore be the great Author of Nature, the Ancient of Days, who, being at an infinite distance in his perfections from all finite and created beings, exists in a quite different manner from them, and in a manner of which they can have no idea.

I know that several of the schoolmen, who would not be thought ignorant of any thing, have pretended

to explain the manner of God's existence, by telling us, that he comprehends infinite duration in every moment; that eternity is with him a punctum stans, a fixed point; or, which is as good sense, an infinite instant; that nothing, with reference to his existence, is either past or to come to which the ingenious Mr. Cowley alludes in his description of heaven:

Nothing is there to come, and nothing past,

• But an eternal Now does always last.'

For my own part, I look upon these propositions as words that have no ideas annexed to them; and think men had better own their ignorance, than advance doctrines by which they mean nothing, and which indeed are self-contradictory. We cannot be

too modest in our disquisitions, when we meditate on Him, who is environed with so much glory and perfection, who is the source of being, the fountain of all that existence which we and his whole creation derive from him. Let us therefore with the utmost humility acknowledge, that as some being must necessarily have existed from eternity, so this being does exist after an incomprehensible manner, since it is impossible for a being to have existed from eternity after our manner or notions of existence. Revelation confirms these natural dictates of reason in the accounts which it gives us of the divine existence, where it tells us, that he is the same yesterday, to-day, and for ever; that he is the Alpha and Omega, the beginning and the ending; that a thousand years are with him as one day, and one day as a thousand years. By which, and the like expressions, we are taught, that his existence, with relation to time or duration, is infinitely different from the existence of any of his VOL. X.

F

creatures, and, consequently, that it is impossible for us to frame any adequate conceptions of it.

In the first revelation which he makes of his own being, he entitles himself, I Am that I Am ; and when Moses desires to know what name he shall give him in his embassy to Pharaoh, he bids him say, that I Am hath sent you. Our great Creator, by this revelation of himself, does in a manner exclude every thing else from a real existence, and distinguishes himself from his creatures as the only being which truly and really exists. The ancient Platonic notion, which was drawn from speculations of eternity, wonderfully agrees with this revelation which God has made of himself. There is nothing, say they, which in reality exists, whose existence, as we call it, is pieced up of past, present, and to come. Such a flitting and successive existence is rather a shadow of existence, and something which is like it, than existence itself. He only properly exists whose existence is entirely present; that is, in other words, who exists in the most perfect manner, and in such a manner as we have no idea of.

I shall conclude this speculation with one useful inference. How can we sufficiently prostrate ourselves, and fall down before our Maker, when we consider that ineffable goodness and wisdom which contrived this existence for finite natures? What must be the overflowings of that good-will which prompted our Creator to adapt existence to beings in whom it is not necessary ? Especially when we consider that he himself was before in the complete possession of existence and of happiness, and in the full enjoyment of eternity. What man can think of himself as called out and separated from nothing, of his being made a conscious, a reasonable, and a happy

creature; in short, of being taken in as a sharer of existence, and a kind of partner in eternity, without being swallowed up in wonder, in praise, in adoration! It is indeed a thought too big for the mind of man, and rather to be entertained in the secrecy of devotion, and in the silence of his soul, than to be expressed by words. The Supreme Being has not given us powers or faculties sufficient to extol and magnify such unutterable goodness.

It is however some comfort to us, that we shall be always doing what we shall be never able to do, and that a work which cannot be finished, will, however, be the work of an eternity.

No. 591.

WEDNESDAY, September 8, 1714.

BY MR. E. BUDGELL.

Tenerorum lusor amorum.

OVID. Trist. Eleg. 3. 1. 3. v. 73.

Love the soft subject of his sportive muse.

I HAVE just received a letter from a gentleman,

who tells me he has observed, with no small concern, that my papers have of late been very barren in relation to love; a subject which, when agreeably handled, can scarce fail of being well received by both

sexes.

If my invention therefore should be almost exhausted on this head, he offers to serve under me in the quality of a love-casuist; for which he con