Volume Iii Part 119 (1/2)
[Greek: Ho elachiston deomenos eggista theon.]
Socrates apud Xen.
It was the common Boast of the Heathen Philosophers, that by the Efficacy of their several Doctrines, they made Humane Nature resemble the Divine. How much mistaken soever they might be in the several Means they proposed for this End, it must be owned that the Design was great and glorious. The finest Works of Invention and Imagination are of very little Weight, when put in the Balance with what refines and exalts the rational Mind. _Longinus_ excuses _Homer_ very handsomely, when he says the Poet made his G.o.ds like Men, that he might make his Men appear like the G.o.ds: But it must be allowed that several of the ancient Philosophers acted, as _Cicero_ wishes _Homer_ had done; they endeavoured rather to make Men like G.o.ds, than G.o.ds like Men.
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 they vainly imagined the Happiness of the Supreme Being to consist in. On the other Hand, the most virtuous Sect of Philosophers have created a chimerical wise Man, whom they made exempt from Pa.s.sion and Pain, and thought it enough to p.r.o.nounce him All-sufficient.
This last Character, when divested of the Glare of Humane Philosophy that surrounds it, signifies no more, than that a Good and Wise Man should so arm himself with Patience, as not to yield tamely to the Violence of Pa.s.sion and Pain; that he should learn so to suppress and contract his Desires as to have few Wants; and that he should cherish so many Virtues in his Soul, as to have a perpetual Source of Pleasure in himself.
The Christian Religion requires, that, after having framed the best Idea, we are able, of the Divine Nature, it should be our next Care to conform our selves to it, as far as our Imperfections will permit. I might mention several Pa.s.sages in the sacred Writings on this Head, to which I might add many Maxims and wise Sayings of Moral Authors among the _Greeks_ and _Romans_.
I shall only instance a remarkable Pa.s.sage, to this Purpose, out of _Julian's Caesars_. The Emperor having represented all the _Roman_ Emperors, with _Alexander_ the Great, as pa.s.sing in Review before the G.o.ds, and striving for the Superiority, lets them all drop, excepting _Alexander_, _Julius Caesar_, _Augustus Caesar_, _Trajan_, _Marcus Aurelius_, and _Constantine_. Each of these great Heroes of Antiquity lays in his Claim for the upper Place; and, in Order to it, sets forth his Actions after the most advantageous Manner. But the G.o.ds, instead of being dazzled with the l.u.s.tre of their Actions, enquire, by _Mercury_, into the proper Motive and governing Principle that influenced them throughout the whole Series of their Lives and Exploits. _Alexander_ tells them, That his Aim was to conquer: _Julius Caesar_, that his was to gain the highest Post in his Country; _Augustus_, To govern well; _Trajan_, That His was the same as that of _Alexander_, namely, To conquer. The Question, at length, was put to _Marcus Aurelius_, who replied, with great Modesty, That _it had always been his Care to imitate the G.o.ds_. This Conduct seems to have gained him the most Votes and best Place in the whole a.s.sembly. _Marcus Aurelius_ being afterwards asked to explain himself declares, That, by imitating the G.o.ds, 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.
Among the many Methods by which Revealed Religion has advanced Morality, this is one, That it has given us a more just and perfect Idea of that Being whom every reasonable Creature ought to imitate. The young Man, in a Heathen Comedy, might justify his Lewdness by the Example of _Jupiter_; as, indeed, there was scarce any Crime that might not be countenanced by those Notions of the Deity which prevailed among the common People in the Heathen World. Revealed Religion sets forth a proper Object for Imitation, in that Being who is the Pattern, as well as the Source, of all spiritual Perfection.
While we remain in this Life, we are subject to innumerable Temptations, which, if listen'd to, will make us deviate from Reason and Goodness, the only Things wherein we can imitate the Supreme Being. In the next Life we meet with nothing to excite our Inclinations that doth not deserve them. I shall therefore dismiss my Reader with this Maxim, viz.
_Our Happiness in this World proceeds from the Suppression of our Desires, but in the next World from the Gratification of them_.
No. 635. Monday, December 20, 1714. Henry Grove.
'Sentio Te sedem Hominum ac Domum contemplarique si tibi parva (ut est) ita videtur, haec coelestia semper Spectato; illa humana contemnito.'
Cicero Somn. Scip.
The following Essay comes from the ingenious Author of the Letter upon _Novelty_, printed in a late _Spectator_: The Notions are drawn from the _Platonick_ way of Thinking, but as they contribute to raise the Mind, and may inspire n.o.ble Sentiments of our own future Grandeur and Happiness, I think it well deserves to be presented to the Publick.
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 Tryal of his Omnipotence, to be informed what Effects were within its Reach: The World as existing in his eternal Idea was then as beautiful as now it is drawn forth into Being; and in the immense Abyss of his Essence are contained far brighter Scenes than will be ever set forth to View; it being impossible that the great Author of Nature should bound his own Power by giving Existence to a System of Creatures so perfect that he cannot improve upon it by any other Exertions of his Almighty Will. Between Finite and Infinite there is an unmeasured Interval, not to be filled up in endless Ages; for which Reason, the most excellent of all G.o.d's Works must be equally short of what his Power is able to produce as the most imperfect, and may be exceeded with the same Ease.
This Thought hath made some imagine, (what, it must be confest, is not impossible) that the unfathomed s.p.a.ce is ever teeming with new Births, the younger still inheriting a greater Perfection than the elder. But as this doth not fall within my present View, I shall content my self with taking Notice, that the Consideration now mentioned proves undeniably, that the Ideal Worlds in the Divine Understanding yield a Prospect incomparably more ample, various and delightful than any Created World can do: And that therefore as it is not to be supposed that G.o.d should make a World merely of inanimate Matter, however diversified; or inhabited only by Creatures of no higher an Order than Brutes; so the End for which he designed his reasonable Offspring is the Contemplation of his Works, the Enjoyment of himself, and in both to be happy, having, to this Purpose, endowed them with correspondent Faculties and Desires.
He can have no greater Pleasure from a bare Review of his Works, than from the Survey of his own Ideas, but we may be a.s.sured that he is well pleased in the Satisfaction derived to Beings capable of it, and, for whose Entertainment, he hath erected this immense Theatre. Is not this more than an Intimation of our Immortality? Man, who when considered as on his Probation for a happy Existence hereafter is the most remarkable Instance of Divine Wisdom; if we cut him off from all Relation to Eternity, is the most wonderful and unaccountable Composition in the whole Creation. He hath Capacities to lodge a much greater Variety of Knowledge than he will be ever Master of, and an unsatisfied Curiosity to tread the secret Paths of Nature and Providence: 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 Understanding; and from the little Spot to which he is chained, he can frame but wandering Guesses concerning the innumerable Worlds of Light that encompa.s.s him, which, tho' in themselves of a prodigious Bigness, do but just glimmer in the remote s.p.a.ces of the Heavens; and, when with a great deal of Time and Pains he hath laboured a little way up the steep Ascent of Truth, and beholds with Pity the groveling Mult.i.tude beneath, in a Moment, his Foot slides, and he tumbles down headlong into the Grave.
Thinking on this, I am obliged to believe, in Justice to the Creator of the World, that there is another State when Man shall be better situated for Contemplation, or rather have it in his Power to remove from Object to Object, and from World to World; and be accommodated with Senses, and other Helps, for making the quickest and most amazing Discoveries. How doth such a Genius as Sir _Isaac Newton_, from amidst the Darkness that involves human Understanding, break forth, and appear like one of another Species! The vast Machine, we inhabit, lyes open to him, he seems not unacquainted with the general Laws that govern it; and while with the Transport of a Philosopher he beholds and admires the glorious Work, he is capable of paying at once a more devout and more rational Homage to his Maker. But alas! how narrow is the Prospect even of such a Mind? and how obscure to the Compa.s.s that is taken in by the Ken of an Angel; or of a Soul but newly escaped from its Imprisonment in the Body!