measure this eternity by any notion which we can frame of it.

If we go to the bottom of this matter, we shall find that the difficulties we meet with in our conceptions of eternity proceed from this fingle reafon, that we can have no other idea of any kind of duration, than that by which we ourfelves, and all other created beings, do exift; which is, a fucceffive duration made up of paft, prefent, and to come. There is nothing which exifts after this manner, all the parts of whofe exiftence were not once actually prefent, and confequently may be reached by a cer- tain number of years applied to it. We may af cend as high as we please, and employ our being to that eternity which is to come, in adding millions of years to millions of years, and we can never come up to any fountain-head of duration, to any beginning in eternity: But at the fame time we are fure, that whatever was once prefent does lie within the reach of numbers, though perhaps we can never be able to put enough of them together for that purpose. We may as well fay, that any thing. may be actually prefent in any part of infinite fpace, which does not lie at a certain diftance from us, as that any part of infinite duration was once actually prefent, and does not also lie at fome determined diftance from us. The diftance in both cafes may be immeasurable and indefinite as to our faculties, but our reafon tells us that it cannot be fo in itself. Here therefore is that difficulty which human understanding is not capable of furmounting. We are fure that fomething must have exifted from eternity, and are at the fame time unable to conceive, that any thing which exifts, according to our notion of existence, can have exifted from eternity.

It is hard for a reader, who has not rolled this thought in his own mind, to follow in fuch an abAtracted fpeculation; but I have been the longer

on it, because I think it is a demonftrative argument of the being and eternity of a God: And: though there are many other demonftrations which lead us to this great truth, I do not think we ought to lay afide any proofs in this matter, which the light of reafon has fuggefted to us, especially when it is fuch a one as has been urged by men famous+ for their penetration and force of understanding, and which appears altogether conclufive to thofe who will be at the pains to examine it..

Having thus confidered that eternity which is paft, according to the beft idea we can frame of it, I fhall now draw up thofe feveral articles on this fubject, which are dictated to us: by the light of reafon, and which may be looked upon as the creed of a philofopher in this great point.

Firft, It is certain that no being could have made itfelf; for if fo, it must have acted before it was, which is a contradiction.

Secondly, That therefore fome Being must have. exifted from all eternity.

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

Fourthly, That this eternal being muft therefore be the great Author of Nature, The ancient of Days, who being at an infinite diftance in his perfections from all finite and created beings, exists in a quite different manner from them, and in a manmer of which they can have no idea.

I know that feveral 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 punc-. tum ftans, a fixed point; or, which is as good sense, an infinite infant; that nothing, with reference to his existence, is either paft or to come: To which

the

the ingenious Mr. Cowley alludes in his defcription of Heaven.

Nothing is there to come, and nothing past,
But an eternal now does always laft.

For my own part, I look upon these propofitions 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 modeft in our difquifitions, when we meditate on him, who is environed with fo much glory and perfection, who is the fource 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 fome being muft neceffarily have exifted from eternity, fo this Being does exift after an incomprehenfible manner, fince it is impoffible for a Being to have exifted from eternity after our manner or notions of existence. Revelation confirms the fe natural dictates of reafon in the account which it gives us of the divine exiftence, where it tells us, that he is the fame yesterday, to day, and for ever; that he is the Alpha and Omega, the beginning and the ending; that a thousand years with him are as one day, and one day as a thousand years; by which, and the like expreffions, we are taught, that his exiftence with relation to time or duration, is infinitely different from the exiftence of any of his creatures, and confequently that it is impoffible 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 Mofes defires to know what name he will give him in his embaffy to Pharaoh, he bids him fay that I am bath fent you. Our great Creator by this revelation of himself, does in a manner exclude every

thing else from a real existence, and diftinguishes himself from his creatures, as the only being which truly and really exifts. The ancient Platonic notion which was drawn from fpeculations of eternity, wonderfully agrees with this revelation which God hath made of himself. There is nothing, fay they, which in reality exifts, whofe existence, as we call it, is pieced up of paft, prefent, and to come. Such a flitting and fucceffive existence is rather a fhadow of existence, and fomething which is like it, than existence itfelf. He only properly exifts whofe exiftence is entirely prefent; that is, in other words, who exifts in the most perfect manner, and in fucha maner as we have no idea of.

I shall conclude this fpeculation with one useful inference. How can we fufficiently proftrate ourfelves, and fall down before our Maker, when we confider that ineffable goodness and wisdom which contrived this exiftence for finite natures? What must be the overflowings of that good-will, which prompted our Creator to adapt exiftence to beings, in whom it is not neceffary? Efpecially when we confider, that he himself was before in the complete poffeffion of existence and of happiness, and in the full enjoyment of eternity. What man can think of himfelf as called out and feparated from nothing, of his being made a confcious, a reasonable, and a happy creature, in fhort, of being taken in as a fharer of existence, and a kind of partner in eternity, without being fwallowed up in wonder, in praife, in adoration! It is indeed a thought toobig for the mind of man, and rather to be entertained in the fecrecy of devotion, and in the filence of the foul, than to be expreffed by words. The Supreme Being has not given us powers or faculties fufficient to extol and magnify fuch unutterable goodness.

It is however fome comfort to us, that we fhall be always doing what we shall never be able to do,

and

and that a work which cannot be finished, will however be the work of an eternity.

N° 591. WEDNESDAY, SEPTEMBER 8..

-Tenerorum lufor amerum.

OVID. Trift. Eleg. iii. 1. 3. ver. 73. ·

Love the foft fubject of his fportive muse. I HAVE juft received a letter from a gentleman,

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

If my invention therefore fhould be almost exhaufted on this head, he offers to ferve under me in the quality of a Love-Cafuift; for which he conceives himself to be thoroughly qualified, having made this paffion his principal study, and obferved it in all its different fhapes and appearances, from the fifteenth to the forty-fifth year of his age.

He affures me with an air of confidence, which I hope proceeds from his real abilities, that he does not doubt of giving judgment to the fatisfaction of the parties concerned, on the most nice and intricate cafes which can happen in an amour; as,

How great the contraction of the fingers muft be before it amounts to a squeeze by the hand. What can be properly termed an abfolute denial from a maid, and what from a widow.

What advances a lover may prefume to make, after having received a pat upon his fhoulder from his miftrefs's fan.

Whether a Lady, at the firft interview, may allow an humble fervant to kifs her hand,

Hay