creation this neceffary inferiority of fome beings in comparison with others. All that it can do is to make each other as happy as their respective fituations will permit: and this it has done in fo extraordinary a manner, as to leave the benevolence of our great Creator not to be doubted of; for though he cannot make all fuperior, or even equal, yet in the difpenfations of his bleffings, his wifdom and goodness, both are well worthy the higheft admiration; for, amongst all the wide dif tinctions which he was obliged to make in the dignity and perfections of his creatures, he has made much lefs in their happinefs than is ufually imagined, or indeed can be believed from outward appearances. He has given many advantages to brutes, which man cannot attain to with all his fuperiority, and many probably to man which are denied to angels; amongst which his ignorance is perhaps none of the least. With regard to him, though it was neceffary to the great purposes of human life to beftow riches, understanding, and health, on individuals in very partial proportions; yet has the Almighty fo contrived the nature of things, that happinefs is diftributed with a more equal hand. His goodness, we may obferve, is always ftriking with thefe our necellary imperfections, fetting bounds common sense, together with a wonderful delight, as well as success, in the busy pursuits of a scramb ling world. The sufferings of the fick are greatly relieved by many trifling gratifications imperceptible to others, and fometimes almost repaid by the inconceivable transports occafioned by the return of health and vigour. Thus, for example, poverty, or the want of riches, is generally more compenfated by having more hopes, and fewer fears, by a greater fhare, of health, and a moft exquifite relish of the smalleft enjoyments, than thofe who poffefs them are ufually bleffed with. The want of taste and genius, with all the pleasure that arise from them, are commonly recompenfed by a more ufeful kind of bounds to the inconveniences it cannot totally prevent, by balancing the wants, and repaying the fufferings of all by fome kind of equivalent naturally refulting from their particular fituations and circumftances. Folly cannot be very grievous, because imperceptible; and I doubt not but there is fome truth in that rant of a mad poet, that there is a pleasure in being mad, which none but mad-men know. Ignorance or the want of knowledge of literature, the appointed lot of all born to poverty, and the drudgeries of life, is the only opiate capable of infufing infufing that infenfibility which can enable them to endure the miseries of the one, and the fatigues of the other. And I have ever thought it a most remarkable inftance of the divine wisdom, that whereas in all animals, whofe individuals rife little above the rest of their fpecies, knowledge is inftinctive; in man, whofe individuals are fo widely different, it is acquired by education; by which means the prince and the labourer, the philofopher and the peasant, are in fome measure fitted for their respective fituations. The fame parental care extends to every part of the animal creation. Brutes are exempted from numberlefs anxieties, by that happy want of reflection on paft, and ap. prehenfion of future fufferings, which are annexed to their inferiority. Thofe amongst them who devour others, are taught by nature to dispatch them as easily as poffible; and man, the most mercilefs devourer of all, is induced, by his own advantage, to feaft thofe defigned for his fuftenance, the more luxurioufly to feaft upon them himself. Thus mifery, by all poffible methods, is diminished or repaid; and happiness like fluids, is ever tending towards an equilibrium. But, was it ever fo unequally divided, our pretence for complaint could be of this only, that we are not so high in the scale of existence as our ig norant ambition may defire: A pretence which muft eternally fubfift; because, were we ever fo much higher, there would be still room for infinite power to exalt us; and, fince no link in the chain can be broke, the fame reafon for difquiet muft remain to thofe who fucceed to that chafm, which must be occafioned by our preferment. A man can have no reafon to repine, that he is not an angel, nor a horse that he is not a man; much less, that in their several stations they poffefs not the faculties of another; for this would be an infufferable misfortune. And doubtlefs it would be as inconvenient for a man to be endued with the knowledge of an angel, as for a horfe to have the reason of a man; but, as they are now formed by the confummate wifdom of their creator, cách enjoys pleasures peculiar to his fituation: And tho' the happiness of one may perhaps confift in divine contemplation, of another in the acquifition of wealth and power, and that of a third in wandering amidst limpid ftreams, and luxuriant pastures; yet the meaneft of thefe enjoyments give no interruption to the most sublime, but altogether undoubtedly increase the aggregate fum of felicity bestowed upon the univerfe. Greatly indeed muft that be leffened, were there no Beings but of the highest orders. Did there not, for inftance, exist on this terreftrial globe any fenfitive creatures inferior to man, how great a quantity of happiness muft have been loft, which is now enjoyed by millions, who at prefent inhabit every part of its furface, in fields and gardens, in extended deferts, impenetrable woods, and immenfe oceans; by monarchies of bees, republics of ants, and innumerable families of infects dwelling on every leaf and flower, who are all poffeffed of as great a fhare of pleasure, and a greater of innocence, than their arrogant Sovereign, and at the fame time not a little contribute to his convenience and happiness! Has God, thou fool, worked folely for thy good! |