5. The several instincts in the brute creation do likewise operate and work towards the several ends which, are agreeable to them, by this divine energy. Man only, who does not co-operate with his holy spirit, and is unattentive to his presence, receives none of these advantages from it, which are perfective of his nature, and necessary to his well-being. The divinity is with him, and in him, and every where about him, but of no advantage to him.

6. It is the same thing to a man without religion, as if there were no G.o.d in the world. It is indeed impossible for an infinite Being to remove, himself from any of his creatures; but though he cannot withdraw his essence from us, which would argue an imperfection in him, he can withdraw from us all the joys and consolations of it. His presence may, perhaps, be necessary to support us in our existence; but he may leave this our existence to itself, with regard to our happiness or misery.

7. For, in this sense, he may cast us away from his presence, and take his holy spirit from us. This single consideration one would think sufficient to make us open our hearts to all those infusions of joy and gladness which are so near at hand, and ready to be poured in upon us; especially when we consider, _secondly_, the deplorable condition of an intellectual being who feels no other effects from his Maker's presence, but such as proceed from divine wrath and indignation!

8. We may a.s.sure ourselves, that the great Author of Nature, will not always be as one who is indifferent to any of his creatures. Those who will not feel him in his love, will be sure at length to feel him in his displeasure. And how dreadful is the condition of that creature who is only sensible of the being of his Creator by what he suffers from him!

He is as essentially present in h.e.l.l as in heaven; but the inhabitants of those accursed places behold him only in his wrath, and shrink within the flames to conceal themselves from him. It is not in the power of imagination to conceive the fearful effects of Omnipotence incensed.

9. But I shall only consider the wretchedness of an intellectual being, who, in this life, lies under the displeasure of him, that at all times, and in all places, is intimately united with him. He is able to disquiet the soul, and vex it in all its faculties, He can hinder any of the greatest comforts of life from refreshing us, and give an edge to every one of its slightest calamities.

10. Who then can bear the thought of being an outcast from his presence, that is, from the comforts of it, or of feeling it only in its terrors?

how pathetic is that expostulation of _Job_, when for the real trial of his patience, he was made to look upon himself in this deplorable condition! _Why hast thou set me as a mark against thee so that I am become a burden to myself?_ But _thirdly_, how happy is the condition of that intellectual being, who is sensible of his Maker's presence from the secret effects of his mercy and loving kindness!

11. The blessed in heaven behold him face to face, that is, are as sensible of his presence as we are of the presence of any person whom we look upon with our eyes. There is doubtless a faculty in spirits, by which they apprehend one another, as our senses do material objects; and there is no question but our souls, when they are disembodied, or placed in glorified bodies, will by this faculty, in whatever s.p.a.ce they reside, be always sensible of the divine presence.

12. We who have this veil of flesh standing between us and the world of spirits, must be content to know the spirit of G.o.d is present with us, by the effects which he produceth in us. Our outward senses are too gross to apprehend him; we may however taste and see how gracious he is, by his influence upon our minds, by those virtuous thoughts which he awakens in us, by those secret comforts and refreshments which he conveys into our souls, and by those ravishing joys and inward satisfactions which are perpetually springing up, and diffusing themselves among all the thoughts of good men.

13. He is lodged in our very essence, and is as a soul within the soul to irradiate its understanding, rectify its will, purify its pa.s.sions, and enliven all the powers of man. How happy therefore is an intellectual being, who by prayer and meditation, by virtue and good works, opens this communication between G.o.d and his own soul! Though the whole creation frowns upon him, and all nature looks black about him, he has his light and support within him, that are able to cheer his mind, and bear him up in the midst of all those horrors which encompa.s.s him.

14. He knows that his helper is at hand, and is always nearer to him than any thing else can be, which is capable of annoying or terrifying him. In the midst of calumny or contempt, he attends to that Being who whispers better things within his soul, and whom he looks upon as his defender, his glory and the lifter up of his head. In his deepest solitude and retirement, he knows that he is in company with the greatest of beings: and perceives within himself such real sensations of his presence, as are more delightful than any thing that can be met with in the conversations of his creatures.

15. Even in the hour of death, he considers the pains of his dissolution to be nothing else but the breaking down of that part.i.tion, which stands betwixt his soul and the sight of that Being who is always present with him, and is about to manifest itself to him in fulness of Joy.

16. If we would be thus happy and thus sensible of our Maker's presence, from the secret effects of his mercy and goodness, we must keep such a watch over all our thoughts, that, in the language of the scripture, His soul may have pleasure in us. We must take care not to grieve his holy spirit, and endeavour to make the meditations of our hearts always acceptable in his sight, that he may delight thus to reside and dwell in us.

17. The light of nature could direct _Seneca_ to this doctrine in a very remarkable pa.s.sage among his epistles; _Sacer inest in n.o.bis spiritus, bonorum malorumque custos et observator; et quemadmodum nos illum tractamus, ita et ille nos_. 'There is a holy spirit residing in us, who watches and observes both good and evil men, and will treat us after the same manner that we treat him.' But I shall conclude this discourse with those more emphatical words in divine revelation: _If a man love me, he will keep my words; and my father will love him, and we will come unto him, and make our abode with him_.

_Reflections on the third Heaven_.

SPECTATOR, No. 580.

1. I considered in my two last letters, that awful and tremendous subject, the ubiquity or Omnipresence of the Divine Being. I have shewn that he is equally present in all places throughout the whole extent of infinite s.p.a.ce. This doctrine is so agreeable to reason, that we meet with it in the writings of the enlightened heathens, as I might shew at large, were it not already done by other hands. But though the Deity be thus essentially present through all the immensity of s.p.a.ce, there is one part of it in which he discovers himself in a most transcendant and visible glory.

2. This is that place which is marked out in scripture under the different appellations of _Paradise, the third Heaven, the throne of G.o.d, and the habitation of his glory_. It is here where the glorified body of our Saviour resides, and where all the celestial hierarchies, and innumerable hosts of angels, are represented as perpetually surrounding the seat of G.o.d with hallelujahs and hymns of praise. This is that presence of G.o.d which some of the divines call his glorious, and others his majestic presence.

3. He is indeed as essentially present in all other places as in this; but it is here where he resides in a sensible magnificence, and in the midst of all these splendors which can affect the imagination of created beings.

It is very remarkable that this opinion of G.o.d Almighty's presence in heaven, whether discovered by the light of nature, or by a general tradition from our first parents, prevails among all the nations of the world, whatsoever different notions they entertain of the G.o.dhead.

4. If you look into _Homer_, that is, the most ancient of the _Greek_ writers, you see the Supreme power seated in the heavens, and encompa.s.sed with inferior deities, among whom the muses are represented as singing incessantly about his throne. Who does not here see the main strokes and outlines of this great truth we are speaking of?

5. The same doctrine is shadowed out in many other heathen authors, though at the same time, like several other revealed truths, dashed and adulterated with a mixture of fables and human inventions. But to pa.s.s over the notions of the _Greeks_ and _Romans_, those more enlightened parts of the pagan world, we find there is scarce a people among the late discovered nations who are not trained up in an opinion that heaven is the habitation of the divinity whom they worship.

6. As in _Solomon's_ temple there was the _Sanctum Sanctorum_, in which a visible glory appeared among the figures of the cherubims, and into which none but the high-priest himself was permitted to enter, after having made an atonement for the sins of the people; so, if we consider this whole creation as one great temple, there is in it the Holy of Holies, into which the high-priest of our salvation entered, and took his place among angels and archangels, after having made a propitiation for the sins of mankind.

7. With how much skill must the throne of G.o.d be erected? With what glorious designs is that habitation beautified, which is contrived and built by him who inspired _Hiram_ with wisdom? How great must be the majesty of that place, where the whole art of creation has been employed, and where G.o.d has chosen to shew himself in the most magnificent manner? What must be the architecture of infinite power under the direction of divine 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.

8. It is to this majestic presence of G.o.d 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 encompa.s.s the throne of G.o.d.

9. 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 s.p.a.ce may reach, in which G.o.d 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!

10. 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.

11. 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.

12. 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 then highest gratifications. There is nothing which more ravishes and transports the soul, than harmony; and we have great reason to believe, from the description of this place in Holy scripture, that this is one of the entertainments of it.

13. 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 are faculties of the human soul, though they cannot be employed, during this our vital union, without proper instruments in the body.

14. 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 these entertainments which are to make our happiness hereafter? Why should we suppose that our hearing and seeing will not be gratified by those objects which are most agreeable to them, and which they cannot meet with in those lower regions of nature; objects, _which neither eye hath seen, nor ear heard, nor can it enter into the heart of man to conceive_!

15. _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: G.o.d 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: G.o.d knoweth_) _how that he was caught up into Paradise, and heard unspeakable words which it is not possible for a man to utter_.

16. By this is meant that what he heard was 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 information we can of it, while we make use of revelation for our guide.

17. 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 G.o.d 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.

18. Whether there are not solemn times and occasions, when all the mult.i.tude 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.

19. 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.

20. 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.

_The present Life to be considered only as it may conduce to the Happiness of a future one_.

SPECTATOR; No. 575.

1. A lewd young fellow seeing an aged hermit go by him barefoot, _Father_, says he, _you are in a very miserable condition, if there is not another world. True son_, said the hermit; _but what is thy condition if there is_? Man is a creature designed for two different states of being, or rather, for two different lives. His first life is short and transient; his second permanent and lasting.

2. The question we are all concerned in is this, in which of these two lives is our chief interest to make ourselves happy? or in other words, whether we should endeavour to secure to ourselves the pleasure and gratification of a life which is uncertain and precarious, and at its utmost length of a very inconsiderable duration; or to secure to ourselves the pleasure of a life that is fixed and settled, and will never end? Every man, upon the first hearing of this question, knows very well which side of it he ought to close with.

3. But however right we are in theory, it is plain that in practice we adhere to the wrong side of the question. We make provisions for this life as though it were never to have an end, and for the other life as though it were never to have a beginning.

Should a spirit of superior rank, who is a stranger to human nature, accidentally alight upon the earth, and take a survey of its inhabitants, what would his notions of us be?

4. Would not he think that we were a species of beings made for quite different ends and purposes than what we really are? Must not he imagine that we were placed in this world to get riches and honours? Would he not think that it was our duty to toil after wealth, and station, and t.i.tle? Nay, would not he believe we were forbidden poverty by threats of eternal punishment, and enjoined to pursue our pleasures under pain of d.a.m.nation? He would certainly imagine that we were influenced by a scheme of duties quite opposite to those which are indeed prescribed to us.

5. And truly, according to such an imagination, be must conclude that we are a species of the most obedient creatures in the universe; that we are constant to our duty; and that we keep a steady eye on the end for which we were sent hither.