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siring him to give us a sample of his art: upon which he called for a case knife, and, applying the edge of it to his mouth, converted it into a musical instrument, and entertained me with an Italian solo. Upon laying down the knife, he took up a pair of clean tobacco-pipes; and, after having slid the small end of them over the table in a most melodious trill, he fetched a tune out of them, whistling to them at the same time in concert. In short, the tobacco-pipes became musical pipes in the hands of our virtuoso, who confessed to me ingenuously, he had broke such quantities of them, that he had almost broke himself before he had brought this piece of music to any tolerable perfection. I then told him I would bring a company of friends to dine with him next week, as an encouragement to his ingenuity; upon which he thanked me, saying that he would provide himself with a new frying-pan against that day. I replied, that it was no matter; roast and boil would serve our turn. He smiled at my simplicity, and told me that it was his design to give us a tune upon it. As I was surprised at such a promise, he sent for an old frying-pan, and, grating it upon the board, whistled to it in such a melodious manner, that you could scarcely distinguish it from a bass-viol. He then took his seat with us at the table, and hearing my friend that was with me hum over a tune to himself, he told me if he would sing out he would accompany his voice with a tobaccopipe. As my friend has an agreeable bass, he chose rather to sing to the frying-pan, and indeed between them they made up a most extraordinary concert. Finding our landlord so great a proficient in kitchen music, I asked him if he was master of the tongs and key. He told me that he had laid it down some years since as a little unfashionable; but that, if I pleased, he would give me a lesson upon the gridiron. He then informed me that he had added two bars to the gridiron, in order to give it a greater compass of sound; and I perceived was as well pleased with the invention as Sappho could have been upon adding two strings to the lute. To be short, I found that his whole kitchen was furnished with musical instruments; and could not but look upon this artist as a kind of burlesque musician.

He afterwards, of his own accord, fell into the imitation of several singing birds. My friend and I toasted our

mistresses to the nightingale, when all on a sudden we were surprised with the music of the thrush. He next proceeded to the sky-lark, mounting up by a proper scale of notes, and afterwards falling to the ground with a very regular and easy descent. He then contracted his whistle to the voice of several birds of the smallest size. As he is a man of a larger bulk and higher stature than ordinary, you would fancy him a giant when you looked upon him, and a tom-tit when you shut your eyes. I must not omit acquainting my reader, that this accomplished person was formerly the master of a toy-shop near Temple-bar; and that the famous Charles Mathers was bred up under him. I am told that the misfortunes which he has met with in the world are chiefly owing to his great application to his music; and therefore cannot but recommend him to my readers as one who deserves their favour, and may afford them great diversion over a bottle of wine, which he sells at the Queen's-arms, near the end of the little piazza in Covent-garden *.

No. 571. FRIDAY, JULY 23, 1714.

-Calum quid quærimus ultra?

What seek we beyond heav'n?

Luc.

As the work I have engaged in will not only consist of papers of humour and learning, but of several essays moral and divine, I shall publish the following one, which is founded on a former Spectator †, and sent me by a particular friend, not questioning but it will please such of my readers as think it no disparagement to their understandings to give way sometimes to a serious thought.

• SIR,

IN your paper of Friday the 9th instant you had occasion to consider the ubiquity of the Godhead, and at the same time to shew, that, as he is present to every thing,

This tavern was much frequented by Steele and Addison,
+ See Nos. 565, 580, 590, and 628.

he cannot but be attentive to every thing, and privy to all the modes and parts of its existence: or in other words, that his omniscience and omnipresence are co-existent, and run together through the whole infinitude of space. This consideration might furnish us with many incentives to devotion, and motives to morality; but, as this subject has been handled by several excellent writers, I shall consider it in a light wherein I have not seen it placed by others.

First, How disconsolate is the condition of an intellectual being, who is thus present with his Maker, but at the same time receives no extraordinary benefit or advan tage from this his presence.

Secondly, How deplorable is the condition of an tellectual being, who feels no other effects from this his presence, but such as proceed from divine wrath and indignation!

Thirdly, How happy is the condition of that intellec tual being, who is sensible of his Maker's presence, from the secret effects of his mercy and loving kindness!

First, How disconsolate is the condition of an intellectual being who is thus present with his Maker, but at the same time receives no extraordinary benefit or advantage from this his presence! Every particle of matter is actuated by this Almighty Being which passes through it. The heavens and the earth, the stars and planets, move and gravitate by virtue of this great principle within them. All the dead parts of nature are invigorated by the presence of their Creator, and made capable of exerting their respective qualities. 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 those 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. It is the same thing to a man without religion, as if there were no God 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 its happiness or misery. 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.

We may assure 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 hell as in heaven; but the inhabitants of the former only behold him 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.

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. 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 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!

• 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 part of space they reside, be always sensible of the Divine Presence. We, who have this veil of flesh -standing between us and the world of spirits, must be content to know that the Spirit of God 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. He is lodged in our very essence, and is as a soul within the soul, to irradiate its understanding, rectify its will, purify its passions, 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 God 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 encompass him. 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 to 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 conversation of his creatures. Even in the hour of death, he considers the pains of his dissolution to be nothing else but the breaking down of that partition, 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.

If we would be thus happy, and thus sensible of our Maker's presence, from the secret effects of his mercy and

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