The Spectator Volume I Part 81

_Secondly_, From its Pa.s.sions and Sentiments, as particularly from its Love of Existence, its Horrour of Annihilation, and its Hopes of Immortality, with that secret Satisfaction which it finds in the Practice of Virtue, and that Uneasiness which follows in it upon the Commission of Vice.

_Thirdly_, From the Nature of the Supreme Being, whose Justice, Goodness, Wisdom and Veracity are all concerned in this great Point.

But among these and other excellent Arguments for the Immortality of the Soul, there is one drawn from the perpetual Progress of the Soul to its Perfection, without a Possibility of ever arriving at it; which is a Hint that I do not remember to have seen opened and improved by others who have written on this Subject, tho' it seems to me to carry a great Weight with it. How can it enter into the Thoughts of Man, that the Soul, which is capable of such immense Perfections, and of receiving new Improvements to all Eternity, shall fall away into nothing almost as soon as it is created? Are such Abilities made for no Purpose? A Brute arrives at a Point of Perfection that he can never pa.s.s: In a few Years he has all the Endowments he is capable of; and were he to live ten thousand more, would be the same thing he is at present. Were a human Soul thus at a stand in her Accomplishments, were her Faculties to be full blown, and incapable of further Enlargements, I could imagine it might fall away insensibly, and drop at once into a State of Annihilation. But can we believe a thinking Being that is in a perpetual Progress of Improvements, and travelling on from Perfection to Perfection, after having just looked abroad into the Works of its Creator, and made a few Discoveries of his infinite Goodness, Wisdom and Power, must perish at her first setting out, and in the very beginning of her Enquiries?

A Man, considered in his present State, seems only sent into the World to propagate his Kind[. He provides [1]] himself with a Successor, and immediately quits his Post to make room for him.

... Hares Haeredem alterius, velut unda, supervenit undam.

He does not seem born to enjoy Life, but to deliver it down to others.

This is not surprising to consider in Animals, which are formed for our Use, and can finish their Business in a short Life. The Silk-worm, after having spun her Task, lays her Eggs and dies. But a Man can never have taken in his full measure of Knowledge, has not time to subdue his Pa.s.sions, establish his Soul in Virtue, and come up to the Perfection of his Nature, before he is hurried off the Stage. Would an infinitely wise Being make such glorious Creatures for so mean a Purpose? Can he delight in the Production of such abortive Intelligences, such short-lived reasonable Beings? Would he give us Talents that are not to be exerted?

Capacities that are never to be gratified? How can we find that Wisdom which s.h.i.+nes through all his Works, in the Formation of Man, without looking on this World as only a Nursery for the next, and believing that the several Generations of rational Creatures, which rise up and disappear in such quick Successions, are only to receive their first Rudiments of Existence here, and afterwards to be transplanted into a more friendly Climate, where they may spread and flourish to all Eternity.

There is not, in my Opinion, a more pleasing and triumphant Consideration in Religion than this of the perpetual Progress which the Soul makes towards the Perfection of its Nature, without ever arriving at a Period in it. To look upon the Soul as going on from Strength to Strength, to consider that she is to s.h.i.+ne for ever with new Accessions of Glory, and brighten to all Eternity; that she will be still adding Virtue to Virtue, and Knowledge to Knowledge; carries in it something wonderfully agreeable to that Ambition which is natural to the Mind of Man. Nay, it must be a Prospect pleasing to G.o.d himself, to see his Creation for ever beautifying in his Eyes, and drawing nearer to him, by greater Degrees of Resemblance.

Methinks this single Consideration, of the Progress of a finite Spirit to Perfection, will be sufficient to extinguish all Envy in inferior Natures, and all Contempt in superior. That Cherubim which now appears as a G.o.d to a human Soul, knows very well that the Period will come about in Eternity, when the human Soul shall be as perfect as he himself now is: Nay, when she shall look down upon that Degree of Perfection, as much as she now falls short of it. It is true the higher Nature still advances, and by that means preserves his Distance and Superiority in the Scale of Being; but he knows how high soever the Station is of which he stands possessed at present, the inferior Nature will at length mount up to it, and s.h.i.+ne forth in the same Degree of Glory.

With what Astonishment and Veneration may we look into our own Souls, where there are such hidden Stores of Virtue and Knowledge, such inexhausted Sources of Perfection? We know not yet what we shall be, nor will it ever enter into the Heart of Man to conceive the Glory that will be always in Reserve for him. The Soul considered with its Creator, is like one of those Mathematical Lines that may draw nearer to another for all Eternity without a Possibility of touching it: [2] And can there be a Thought so transporting, as to consider ourselves in these perpetual Approaches to him, who is not only the Standard of Perfection but of Happiness!

L.

[Footnote 1: ",and provide"]

[Footnote 2: The Asymptotes of the Hyperbola.]

No. 112. Monday, July 9, 1711. Addison.

[Greek (transliterated):

Athanatous men pr_ta theous, nom_o h_os diakeitai Tim

Pyth.]

I am always very well pleased with a Country _Sunday_; and think, if keeping holy the Seventh Day [were [1]] only a human Inst.i.tution, it would be the best Method that could have been thought of for the polis.h.i.+ng and civilizing of Mankind. It is certain the Country-People would soon degenerate into a kind of Savages and Barbarians, were there not such frequent Returns of a stated Time, in which the whole Village meet together with their best Faces, and in their cleanliest [Habits, [2]] to converse with one another upon indifferent Subjects, hear their Duties explained to them, and join together in Adoration of the Supreme Being. _>Sunday_ clears away the Rust of the whole Week, not only as it refreshes in their Minds the Notions of Religion, but as it puts both the s.e.xes upon appearing in their most agreeable Forms, and exerting all such Qualities as are apt to give them a Figure in the Eye of the Village. A Country-Fellow distinguishes himself as much in the _Church-yard_, as a Citizen does upon the _Change_, the whole Parish-Politicks being generally discussed in that Place either after Sermon or before the Bell rings.

My Friend Sir ROGER, being a good Churchman, has beautified the Inside of his Church with several Texts of his own chusing: He has likewise given a handsome Pulpit-Cloth, and railed in the Communion-Table at his own Expence. He has often told me, that at his coming to his Estate he found [his Paris.h.i.+oners [3]] very irregular; and that in order to make them kneel and join in the Responses, he gave every one of them a Ha.s.sock and a Common-prayer Book: and at the same time employed an itinerant Singing-Master, who goes about the Country for that Purpose, to instruct them rightly in the Tunes of the Psalms; upon which they now very much value themselves, and indeed out-do most of the Country Churches that I have ever heard.

As Sir ROGER is Landlord to the whole Congregation, he keeps them in very good Order, and will suffer no Body to sleep in it besides himself; for if by chance he has been surprized into a short Nap at Sermon, upon recovering out of it he stands up and looks about him, and if he sees any Body else nodding, either wakes them himself, or sends his Servant to them. Several other of the old Knight's Particularities break out upon these Occasions: Sometimes he will be lengthening out a Verse in the Singing-Psalms, half a Minute after the rest of the Congregation have done with it; sometimes, when he is pleased with the Matter of his Devotion, he p.r.o.nounces _Amen_ three or four times to the same Prayer; and sometimes stands up when every Body else is upon their Knees, to count the Congregation, or see if any of his Tenants are missing.

I was Yesterday very much surprised to hear my old Friend, in the Midst of the Service, calling out to one _John Matthews_ to mind what he was about, and not disturb the Congregation. This _John Matthews_ it seems is remarkable for being an idle Fellow, and at that Time was kicking his Heels for his Diversion. This Authority of the Knight, though exerted in that odd Manner which accompanies him in all Circ.u.mstances of Life, has a very good Effect upon the Parish, who are not polite enough to see any thing ridiculous in his Behaviour; besides that the general good Sense and Worthiness of his Character makes his Friends observe these little Singularities as Foils that rather set off than blemish his good Qualities.

As soon as the Sermon is finished, no Body presumes to stir till Sir ROGER is gone out of the Church. The Knight walks down from his Seat in the Chancel between a double Row of his Tenants, that stand bowing to him on each Side; and every now and then enquires how such an one's Wife, or Mother, or Son, or Father do, whom he does not see at Church; which is understood as a secret Reprimand to the Person that is absent.

The Chaplain has often told me, that upon a Catechising-day, when Sir ROGER has been pleased with a Boy that answers well, he has ordered a Bible to be given him next Day for his Encouragement; and sometimes accompanies it with a Flitch of Bacon to his Mother. Sir ROGER has likewise added five Pounds a Year to the Clerk's Place; and that he may encourage the young Fellows to make themselves perfect in the Church-Service, has promised upon the Death of the present Inc.u.mbent, who is very old, to bestow it according to Merit.

The fair Understanding between Sir ROGER and his Chaplain, and their mutual Concurrence in doing Good, is the more remarkable, because the very next Village is famous for the Differences and Contentions that rise between the Parson and the 'Squire, who live in a perpetual State of War. The Parson is always preaching at the 'Squire, and the 'Squire to be revenged on the Parson never comes to Church. The 'Squire has made all his Tenants Atheists and t.i.the-Stealers; while the Parson instructs them every _Sunday_ in the Dignity of his Order, and insinuates to them in almost every Sermon, that he is a better Man than his Patron. In short, Matters are come to such an Extremity, that the 'Squire has not said his Prayers either in publick or private this half Year; and that the Parson threatens him, if he does not mend his Manners, to pray for him in the Face of the whole Congregation.

Feuds of this Nature, though too frequent in the Country, are very fatal to the ordinary People; who are so used to be dazled with Riches, that they pay as much Deference to the Understanding of a Man of an Estate, as of a Man of Learning; and are very hardly brought to regard any Truth, how important soever it may be, that is preached to them, when they know there are several Men of five hundred a Year who do not believe it.

L.

[Footnote 1: had been]

[Footnote 2: Dress]

[Footnote 3: the Parish]

No. 113. Tuesday, July 10, 1711. Steele.

'... Harent infixi pectore vultus.'

Virg.

In my first Description of the Company in which I pa.s.s most of my Time, it may be remembered that I mentioned a great Affliction which my Friend Sir ROGER had met with in his Youth; which was no less than a Disappointment in Love. It happened this Evening, that we fell into a very pleasing Walk at a Distance from his House: As soon as we came into it,