must be the majesty of that place, where the whole art of creation has been employed, and where God has chosen to shew himself in the most magnificent manner? What must be the architecture of infinite power under the direction of infinite wisdom? A spirit cannot but be transported after an ineffable manner, with the sight of those objects, which were made to affect him by that Being who knows the inward frame of a soul, and how to please and ravish it in all its most secret powers and faculties. It is to this majestic presence of God we may apply those beautiful expressions in holy writ: “Behold even to the moon, and it shineth not: yea the stars are not pure in his sight." The light of the sun, and all the glories of the world in which we live, are but as weak and sickly glimmerings, or rather darkness itself, in comparison of those splendors which encompass the throne of God. As the glory of this place is transcendent beyond imagination, so probably is the extent of it. There is light behind light, and glory within glory. How far that space may reach, in which God thus appears in perfect majesty, we cannot possibly conceive. Though it is not infinite, it may be indefinite; and, though not immeasurable in itself, it may be so with regard to any created eye or imagination. If he has made these lower regions of matter so inconceivably wide and magnificent for the habitation of mortal and perishable beings, how great may we suppose the courts of his house to be, where he makes his residence in a more especial manner, and displays himself in the fulness of his glory, among an innumerable company of angels and spirits of just men made perfect? This is certain, that our imaginations cannot be raised too high when we think on a place where omnipotence and omniscience have so signally exerted themselves, because that they are able to produce a scene infinitely more great and glorious than what we are able to imagine. It is not impossible but at the consummation of all things these outward apartments of nature, which are now suited to those beings who inhabit them, may be taken in and added to that glorious place of which I am here speaking, and by that means made a proper habitation for beings who are exempt from mortality, and cleared of their imperfections: for so the scripture seems to intimate when it speaks of "new heavens and of a new earth, wherein dwelleth righteousness." I have only considered this glorious place with regard to the sight and imagination, though it is highly probable that our other senses may here likewise enjoy their highest gratifications. There is nothing which more ravishes and transports the soul than harmony; and we have great reason to believe, from the descriptions of this place in holy scripture, that this is one of the entertainments of it. And if the soul of man can be so wonderfully affected with those strains of music which human art is capable of producing, how much more will it be raised and elevated by those in which is exerted the whole power of harmony! The senses faculties of the human soul, though they cannot be employed, during this our vital union, without proper instruments in the body. Why therefore should we exclude the satisfaction of these faculties, which we find by experience are inlets of great pleasure to the soul, from among those entertainments which are to make up our happiness hereafter? Why should we suppose that our hearing and seeing will not be gratified with those objects which are most agreeable to them, and which they cannot meet with in these lower regions of nature; objects, are "which neither eye hath seen, nor ear heard, nor can it enter into the heart of man to conceive? I knew a man in Christ (says St. Paul, speaking of himself) above fourteen years ago (whether in the body, I cannot tell, or whether out of the body, I cannot tell: God knoweth), such a one caught up to the third heaven. And I knew such a man (whether in the body or out of the body, I cannot tell; God knoweth) how that he was caught up into Paradise, and heard unspeakable words, which it is not possible for man to utter." By this is meant that what he heard is so infinitely different from any thing which he had heard in this world, that it was impossible to express it in such words as might convey a notion of it to his hearers. 'It is very natural for us to take delight in inquiries concerning any foreign country, where we are some time or other to make our abode; and as we all hope to be admitted into this glorious place, it is both a laudable and useful curiosity to get what informations we can of it, whilst we make use of revelation for our guide. When these everlasting doors shall be opened to us, we may be sure that the pleasures and beauties of this place will infinitely transcend our present hopes and expectations, and that the glorious appearance of the throne of God will rise infinitely beyond whatever we are able to conceive of it. We might here entertain ourselves with many other speculations on this subject, from those several hints which we find of it in the holy scriptures; as, whether there may not be different mansions and apartments of glory to beings of different natures; whether, as they excel one another in perfection, they are not admitted nearer to the throne of the Almighty, and enjoy greater manifestations of his presence; whether there are not solemn times and occasions, when all the multitude of heaven celebrate the presence of their Maker in more extraordinary forms of praise and adoration; as Adam, though he had continued in a state of innocence, would, in the opinion of our divines, have kept holy the sabbath-day in a more particular manner than any other of the seven. These, and the like speculations, we may very innocently indulge, so long as we make use of them to inspire us with a desire of becoming inhabitants of this delightful place. I have in this, and in two foregoing letters, treated on the most serious subject that can employ the mind of man-the omnipresence of the Deity; a subject which, if possible, should never depart from our meditations. We have considered the Divine Being, as he inhabits infinitude, as he dwells among his works, as he is present to the mind of man, and as he discovers himself in a more glorious manner among the regions of the blest. Such a consideration should be kept awake in us at all times, and in all places, and possess our minds with a perpetual awe and reverence. It should be interwoven with all our thoughts and perceptions, and become one with the consciousness of our own being. It is not to be reflected on in the coldness of philosophy, but ought to sink us into the lowest prostration before him, who is so astonishingly great, wonderful, and holy.' N° 581. MONDAY, AUGUST 16, 1714. Sunt bona sunt quædam mediocria, sunt mala plura, I AM at present sitting with a heap of letters before me, which I have received under the character of Spectator. I have complaints from lovers, schemes from projectors, scandal from ladies, congratulations, compliments, and advice in abundance. I have not been thus long an author, to be insensible of the natural fondness every person must have for their own productions; and I begin to think I have treated my correspondents a little too uncivilly in stringing them all together on a file, and letting them lie so long unregarded. I shall therefore, for the future, think myself at least obliged to take some notice of such letters as I receive, and may possibly do it at the end of every month. In the mean time I intend my present paper as a short answer to most of those which have been already sent me. The public, however, is not to expect I should let them into all my secrets; and, though I appear abstruse to most people, it is sufficient if I am understood by my particular correspondents. My well-wisher Van Nath is very arch, but not quite enough so to appear in print. Philadelphus will, in a little time, see his query fully answered by a treatise which is now in the press. It was very improper at that time to comply with Mr. G. Miss Kitty must excuse me. |