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Some to the fascination of a name
Surrender judgment, hoodwink'd. Some the style
Infatuates, and through labyrinths and wilds
Of error leads them by a tune entranced ;
While slo:h seduces more, too weak to bear
The insupportable fatigue of thought,
And swallowing therefore without pause or choice
The total grist unsifted, husks and all.
But trees, and rivulets whose rapid course
Defies the check of winter, haunts of deer,
And sheep walks populous with bleating lambs,
And lanes in which the primrose, ere her time,
Peeps through the moss that clothes the hawthorn root,
Deceive no student. Wisdom there and truth,
Not shy as in the world, and to be won
By slow solicitation, seize at once
The roving thought, and fix it on themselves.

What prodigies can power divine perform
More grand than it produces year by year,
And all in sight of inattentive man?
Familiar with the effect, we slight the cause,
And in the constancy of Nature's course,
The regular return of genial months,
And renovation of a faded world,
See nought to wonder at. Should God again,
As once in Gibeon, interrupt the race
Of the undeviating and punctual sun,
How would the world admire! But speaks it les
An agency divine, to make him know
His moment when to sink and when to rise,
Age after age, than to arrest his course ?
All we behold is miracle; but seen
So duly, all is miracle in vain.
Where now the vital energy that moved,
While summer was, the pure and subtle lymph
Through the imperceptible meandering veins
Of leaf and flower ? It sleeps; and the icy toucb

Of unprolific winter has impress'd
A cold stagnation on the intestine tide.
But let the months go round, a few short months,
And all shall be restored. These naked shoots,
Barren as lances, among which the wind
Makes wintry music, sighing as it goes,
Shall put their graceful foliage on again,
And more aspiring, and with ampler spread
Shall boast new charms and more than they have lost.
Then each, in its peculiar honors clad.
Shall publish even to the distant eye
Its family and tribe. Laburnum, rich
In streaming gold; syringa, ivory pure ;
The scentless and the scented rose; this red,
And of a humbler growth, the other tall,
And throwing up into the darkest gloom
Of neighboring cypress, or more sable yew,
Her silver globes, light as the foamy surf
That the wind severs from the broken wave;
The lilac, various in array, now white,
Now sanguine, and her beauteous head now set
With purple spikes pyramidal, as if,
Studious of ornament, yet unresolved
Which hue she most approved, she chose them all ;
Copious of flowers the woodbine, pale and wan,
But well compensating her sickly looks
With never-cloying odours, early and late;
Hypericum all bloom, so thick a swarm
Of flowers, like flies clothing her slender rods,
That scarce a leaf appears ; mezerion too,
Though leafless, well attired, and thick beset
With blushing wreaths, investing every spray ;
Althæa with the purple eye; the broom,
Yellow and bright, as bullion unalloy'd,
Her blossoms; and luxuriant above all
The jessamine, throwing wide her elegant sweets,
The deep dark green of whose unvarnished leaf
Makes more conspicuous, and illumines more

The bright profusion of her scattered stars.
These have been, and these shall be in their day;
And all this uniform and colored scene
Shall be dismantled of its fleecy load,
And flush into variety again.
From dearth to plenty, and from death to life,
Is Nature's progress, when she lectures man
In heavenly truth ; evincing, as she makes
The grand transition, that there lives and works
A soul in all things, and that soul is God.
The beauties of the wilderness are his,
That make so gay the solitary place
Where no eyes sees them. And the fairer forms
That cultivation glories in are his.
He sets the bright procession on its way,
And marshalls all the order of the year ;
He marks the bounds which winter may not pass,
And blunts his pointed fury ; in its case,
Russet and rude, folds

up

the tender germ
Uninjured, with inimitable art;
And, ere one flowers season fades and dies,
Designs the blooming wonders of the next.

358.-The Immortality of the Soul.

SAERTOCK. (Dr. Thomas SCERLOCK, one of the most eminent Divines of the last century, was born in 1678; died in 1761. During this long life he was an indefatigable preacher and defender of Christianity. He was successively Master of the Temple, Bishop of Bangor, of Salisbury, and of London.j

Had it not been for philosophy, there had remained perhaps no footsteps of any unbelievers in this great article ; for the sense of nature would have directed all right; but philosophy misguided many. For those who denied immortality, did not deny the common sense of nature, which they felt as well as others; but

they rejected the notice, and thought it false, because they could not find physical causes to support the belief, or thought that they found physical causes effectually to overthrow it. This account we owe to Cicero, one of the best judges of antiquity, who tells us plainly, that the reason why many rejected the belief of the immortality of the soul was because they could not form the conception of an unbodied soul. So that infidelity is of no older a date than philosophy; and a future state was not doubted of till men had puzzled and confounded themselves in their search after the physical reason of the soul's immortality. And now consider how the case stands, and how far the evidence of nature is weakened by the authority of such unbelievers. All mankind receive the belief of a future life, urged to it every day by what they feel transacted in their own breasts : but some philosophers reject this opinion, because they have no conception of a soul distinct from the body; as if the immortality of the soul depended merely upon the strength of human imagination. Were the natural evidence of immortality built upon any particular notion of a human soul, the evidence of nature might be overthrown by showing the impossibility or improbability of such notion : but the evidence of nature is not concerned in any notion ; and all the common notions may be false, and yet the evidence of nature stand good, which only supposes man to be rational and consequently accountable ; and if any philosopher can prove the contrary, he may then, if his word will afterwards pass for anything, reject this and all other evidence whatever.

The natural evidence, I say, supposes only that a man is a rational, accountable creature ; and, this being the true foundation in nature for the belief of the immortality, the true notion of nature must needs be this, that man, as such, shall live to account for his doings. The question, then, upon the foot of nature, is this : What consiitutes the man ? And who ever observes with any care will find that this is the point upon which the learned of antiquity divided. The vulgar spoke of men after death just in the same manner as they did of men on earth : and Cicero observes, that the common error, as he calls it, so far prevailed, that they supposed such things to be transacted apud inferos, quæ sine corporibus nec fieri possent nec intelligi ; wbich could neither be

done, nor conceived to be done without bodies. The generality of men could not arrive to abstracted notions of unbodied spirits; and though they could not but think that the body, which was burnt before their eyes, was dissipated and destroyed; yet so great was the force of nature, which was ever suggesting to them that men should live again, that they continued to imagine men with bodies in another life, having no other notion or conception of men.

But, with the learned, nothing was held to be more absurd than to think of having bodies again in another state; and yet they knew that the true foundation of immortality was laid in this point, that the same individuals should continue. The natural consequence then was, from these principles, to exclude the body from being any part of the man; and all, I believe, who asserted any immortality, agreed in this notion. The Platonists undoubtedly did; and Cicero has everywhere declared it to be his opinion: T'u habito, (says he) te non esse mortalem sed corpus : Nec enim is és quem forma ista declarat; sed mens cujusque is est quisque. It is not you,

but your body, which is mortal; for you are not what you appear to be ; but it is the mind which is the man.

This being the case the controversy was necessarily brought to turn upon the nature of the soul ; and the belief of immortality either prevailed or sunk, according as men conceived of the natural dignity and power of the soul. For this reason the corporealists rejected the opinion: for, since it was universally agreed among the learned that all that was corporeal of man died, they who had no notion of anything else necessarily concluded that the whole man died.

From this view you may judge how the cause of immortality stood, and what difficulties attended it upon the foot of natural religion. All men had a natural sense and expectation of a fu. ture life.

The difficulty was to account how the same individuals, which lived and died in this world, and one part of which evidently went to decay, should live again in another world. The vulgar, who had no other notion of a man but what came in by their eyes, supposed that just such men as lived in this world should live in the next; overlooking the difficulties which lay in their way, whilst they ran hastily to embrace the sentiments of nature. This

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