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noxious habits; and taints the mind with false delicacy, which makes it feel a thousand vnreal evils.

12 But put the case in the most favourable light. Lay aside from human pleasures both disappointment in pursuit and deceitfulness in enjoyment; suppose them to be fully attainable, and completely satisfactory; still there remains to be considered the vanity of uncertain possession and short duration. Were there in worldly things any fixed point of security which we could gain, the mind would then have some basis on which to rest.

13 But our condition is such, that every thing wavers and totters around us. "Boast not thyself of to-morrow; for thou knowest not what a day may bring forth." It is much if, during its course, thou hearest not of somewhat to disquiet or alarm thee. For life never proceeds long in a uniform train. It is continually varied by unexpected events. 14 The seeds of alteration are every where sown; and the sunshine of prosperity commonly accelerates their growth. If our enjoyments are numerous, we lie more open on different sides to be wounded. If we have possessed them long, we have greater cause to dread an approaching change. By slow degrees prosperity rises; but rapid is the progress of evil. It requires no preparation to bring it forward.

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15 The edifice which it cost much time and labour to erect, one inauspicious event, one sudden blow, can level with the dust. Even supposing the accidents of life to leave us untouched, human bliss must still be transitory; for man changes of himself. No course of enjoyment can delight us long. What amused our youth, loses its charın in maturer age. As years advance, our powers are blunted, and our pleasurable feelings decline.

16 The silent lapse of time is ever carrying somewhat from us, till at length the period comes, when all must be swept away. The prospect of this termination of our labours and pursuits, is sufficient to mark our state with vanity. "Our days are a hand's breadth, and our age is as nothing." Within that little space is all our enterprise bounded. We crowd it with toils and cares, with contention and strife. We project great designs, entertain high hopes, and then leave our plans unfinished, and sink into oblivion.

17 This much let it suffice to have said concerning the vanity of the world. That too much has not been said, must appear to every one who considers how generally maukind, lean to the opposite side; and how often, by undue attachment to the present state, they both feed the most sinful passions, ard "pierce themselves through with many sorrows." BLAIR

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SECTION XIX.

What are the real and solid enjoyments of human life. It must be admitted, that unmixed and complete happiness, is unknown on earth. No regulation of conduct can altogether prevent passions from disturbing our peace, and misfortunes from wounding our heart. But after this concession is made, will it follow, that there is no object on earth which deserves our pursuit, or that all enjoyment becomes contemptible which is not perfect? Let us survey our state with an impartial eye, and be just to the various gifts of Heaven. 2 How rain soever this life, considered in itself, may be, the comforts and hopes of religion, are sufficient to give solidity to the enjoyments of the righteous. In the exercise of good affections, and the testimony of an approving conscience; in the sense of peace and reconciliation with God, through the great Redeemer of mankind; in the firm confidence of being conducted through all the trials of life, by infinite -Wisdom and Goodness; and in the joyful prospect of arriving in the end, at immortal felicity; they possess a happiness which, descending from a purer and more perfect region than this world, partakes not of its vanity.

3 Besides the enjoyments peculiar to religion, there are other pleasures of our present state, which, though of an inferiour order, must not be overlooked in the estimate of human life. It is necessary to call the attention to those, in order to check that repining and unthankful spirit, to which man is always too prone.

4 Some degree of importance must be allowed to the comforts of health, to the innocent gratifications of sense, and to the entertainment afforded us by all the beautiful scenes of nature; some to the pursuits and harmless amusements of social life; and more to the internal enjoyments of thought and reflection, and to the pleasures of affectionate intercourse with those whom we love. These comforts are often held in too low estimation, merely because they are ordinary and common; although that is the circumstance which ought, in reason, to enhance their value. They lie open, in sume degree, to all; extend through every rank of life; and fill up agreeably many of those spaces in our present existence, which are not occupied with higher objects, or with serious cares.

5 From this representation, it appears that, notwithstanding the vanity of the world, a considerable degree of comfort is attainable in the present state. Let the recollection of this serve to reconcile us to our condition, and to repress the arrogance of complaints and murmurs.-What art thou, O son of man! who, having sprung but yesterday out of

the dust, darest to lift up thy voice against thy Maker, and to arraign his providence, because all things are not ordered according to thy wish?

6 What title hast thou to find fault with the order of the universe, whose lot is so much beyond what thy virtue or merit gave thee ground to claim! Is it nothing to thee to have been introduced into this magnificent world; to have been admitted as a spectator of the Divine wisdom and works; and to have had access to all the comforts which nature, with a bountiful hand, has poured forth around thee? Are all the hours forgotten which thou hast passed in ease, in complacency, or joy?

7 Is it a small favour in thy eyes, that the hand of Divine Mercy has been stretched forth to aid thee; and, if thou re ject not its proffered assistance, is ready to conduct thee to a happier state of existence? When thou comparest thy condition with thy desert, blush and be ashamed of thy complaints. Be silent,be grateful, and adore. Receive with thankfulness the blessings which are allowed thee. Revere that government which at present refuses thee more. Rest in this conclusion, that though there are evils in the world, its Creator is wise, and good, and has been bountiful to thee. BLAIR. SECTION XX.

Scale of beings.

THOUGH there is a great deal of pleasure in contemplating the material world; by which I mean, that system of bodies, into which nature has so curiously wrought the mass of dead matter, with the several relations that those bodies bear to one another; there is still, methinks, something more wonderful and surprising, in contemplations on the world of life; by which I intend, all those animals with which every part of the universe is furnished. The material world is on'y the shell of the universe: the world of life are its inhabitants.

2 If we consider those parts of the material world, which lie the nearest to us, and are therefore subject to our cbservation, and inquiries, it is amazing to consider the infinity of animals with which they are stocked. Every part of matter is peopled; every green leaf swarms with inhabitants. There is scarcely a single humour in the body of a man, or of any other animal in which our glasses do not discover myriads of living creatures. We find, even in the most solid bodies, as in marble itself, innumerable cells and cavities, which are crowded with imperceptible inhabitants, too little for the naked eye to discover.

3 On the other hand, if we look into the more bulky parts of nature, we see the seas, lakes, and rivers, teeming with

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numberless kinds of living creatures. We find every mountain and marsh, wilderness and wood, plentifully stocked with birds and beasts; and every part of matter affording proper necessaries and conveniences, for the livelihood of the multitudes which inhabit it.

4 The author of " the Plurality of Worlds," draws a very good argument from this consideration, for the peopling of every planet; as indeed it seems very probable, from the analogy of reason, that if no part of matter, with which we are acquainted, lies waste and useless, those great bodies, which are at such a distance from us, are not desert and unpeopled; but rather, that they are furnished with beings adapted to their respective situations.

5 Existence is a blessing to those beings only which are endowed with perception; and is in a manner thrown away upon dead matter, any farther than as it is subservient to beings which are conscious of their existence. Accordingly we find, from the bodies which lie under our observation, that matter is only made as the basis and support of animals; and that there is no more of the one than what is necessary for the existence of the other.

6 Infinite Goodness is of so communicative a nature, that it seems to delight in conferring existence upon every degree of perceptive being. As this is a speculation, which I have often pursued with great pleasure to myself, I shall enlarge farther upon it, by considering that part of the scale of beings, which comes within our knowledge.

7 There are some living creatures, which are raised but just above dead matter. To mention only that species of shell-fish, which is formed in the fashion of a cone; that grows to the surface of several rocks; and immediately dies on being severed from the place where it grew. There are ma

ny other creatures but one remove from these, which have no other sense than that of feeling and taste. Others have still an additional one of hearing; others of smell; and others of sight.

8 It is wonderful to observe, by what a gradual progress the world of life advances, through a prodigious variety of species, before a creature is formed, that is complete in all its senses: and even among these, there is such a different degree of perfection, in the sense which one animal enjoys beyond what appears in another, that though the sense in different animals is distinguished by the same common denomination, it seems almost of a different nature.

9 If, after this, we look into the several inward perfections of cunning and sagacity, or what we generally call instinct,

we find them rising, after the same manner, imperceptibly one above another; and receiving additional improvements, according to the species in which they are implanted. This progress in nature is so very gradual, that the most perfect of an inferiour species, comes very near to the most imperfect of that which is immediately above it.

10 The exuberant and overflowing goodness of the Supreme Being, whose mercy extends to all his works, is plainly seen, as I have before hinted, in his having made so very little matter, at least what falls within our knowledge, that does not swarm with life. Nor is his goodness less seen in the diversity, than in the multitude of living creatures. Had he made but one species of animals, none of the rest would have enjoyed the happiness of existence: he has, therefore, specified, in his creation, every degree of life, every capacity of being.

11 The whole chasm of nature, from a plant to a man, is filled up with divers kinds of creatures, rising one after another, by an ascent so gentle and easy, that the little transitions and deviations from one species to another, are almost insensible. This intermediate space is so well husbanded and managed, that there is scarcely a degree of perception, which does not appear in some one part of the world of life. Is the goodness, or the wisdom of the Divine Being, more manifested in this his proceeding?

12 There is a consequence, besides those I have already mentioned, which seems very naturally deducible from the foregoing considerations. If the scale of being rises by so regular a progress, so high as man, we may, by parity of reason, suppose, that it still proceeds gradually through those beings which are of a Superiour nature to him; since there is infinitely greater space and room for different degrees of perfection, between the Supreme Being and man, than between man and the most despicable insect.

13 In this great system of being, there is no creature so wonderful in its nature, and which so much deserves our particular attention, as man; who fills up the middle space between the animal and intellectual nature, the visible and the invisible world; and who is that link in the chain of being, which forms the connexion between both. So that he who, in one respect, is associated with angels and archangels, and may look upon a being of infinite perfection as his father, and the highest order of spirits as his brethren, may, in another respect, say to "corruption, thou art my father, and to the worm, thou art my mother and my sister."

ADDISON.

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