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which they are implanted. This progress in nature is fo very gradual, that the most perfect of an inferior species, comes very near to the most imperfect of that which is immediately above it.

The exuberant and overflowing goodness of the Supreme Being, whose mercy extends to all his works, is plainly feen, 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. The whole chasm of nature, from a plant to a man, is filled up with diverse kinds of creatures, rifing one after another, by fuch a gentle and easy afcent, that the little tranfitions and deviations from one species to another, are almost infenfible. This intermediate space is so well husbanded and managed, that there is scarcely a degree of perception, which does not appear in fome one part of the world of life. Is the goodness, or the wisdom of the Divine Being, more manifested in this his proceeding?

There is a confequence, befides those I have already mentioned, which feems very naturally deducible from the foregoing confiderations. If the scale of being rifes, by such a regular progrefs, so high as man, we may, by parity of reason, suppose, that it still proceeds gradually through those beings which are of a fuperior nature to him; fince 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 infect.

In this great system of being, there is no creature so wonderful in its nature, and which fo much deserves our particular attention, as man; who fills up the middle space between the animal and the intellectual nature, the visible and the invisible world; and who is that link in the chain of beings, which forms the connexion between both. So that he who, in one respect, is afsociated with angels and archangels, and may look upon a being of infinite per. fection as his father, and the highest order of fpirits

as

his brethren, may, in another respect, say, to "corruption, thou art my father, and to the worm, thou art my mother and my fifter."

SECTION XXI.

ADDISON.

Trust in the care of Providence recommended.

MAN, confidered in himself, is a very helpless, and a very wretched being. He is fubject every moment to the greatest calamities and misfortunes. He is beset with dangers on all fides; and may become unhappy by numberless cafualties, which he could not forefee, nor have prevented had he forefeen them.

It is our comfort, while we are obnoxious to fo many accidents, that we are under the care of ONE who directs contingencies, and has in his hands the management of every thing that is capable of annoying or offending us; who knows the assistance we stand in need of, and is always ready to bestow it on those who ask it of him.

The natural homage, which such a creature bears to so infinitely wife and good a Being, is a firm reliance on him for the blessings and conveniences of life; and an habitual trust in him, for deliverance out of all such dangers and difficulties as may befall us.

The man who always lives in this disposition of mind, has not the fame dark and melancholy views of human nature, as he who confiders himself abstractedly from this relation to the Supreme Being. At the same time that he reflects upon his own weakness and imperfection, he comforts himself with the contemplation of those divine attributes, which are employed for his safety, and his welfare. He finds his want of forefight made up, by the omniscience of him who is his fupport. He is not fenfible of his own want of strength, when he knows that his helper is almighty. In short, the person who has a firm trust on the Supreme Being, is powerful in his power, wife by his wifdom, happy by his happiness. He reaps the benefit of every divine attribute; and loses his own insufficiency in the fulness of infinite perfection.

To make our lives more easy to us, we are commanded to put our trust in him, who is thus able to relieve and fuccour us; the Divine goodness having made fuch a reliance a duty, notwithstanding we should have been miferable, had it been forbidden us.

Among several motives, which might be made use of to recommend this duty to us, I shall only take notice of those that follow.

The first and strongest is, that we are promised, He will not fail those who put their trust in him.

But without confidering the supernatural blefsing, which accompanies this duty, we may observe, that it has a natural tendency to its own reward; or, in other words, that this firm truft and confidence in the great Difpofer of all things, contributes very much to the getting clear of any affliction, or to the bearing of it manfully. A person who believes he has his succour at hand, and that he acts in the fight of his friend, often exerts himself beyond his abilities; and does wonders, that are not to be matched by one who is not animated with fuch a confidence of fuccess. Trust in the assistance of an Almighty Being, naturally produces patience, hope, cheerfulness, and all other difpofitions of mind, which alleviate those calamities that we are not able to remove.

The practice of this virtue adminifters great comfort to the mind of man, in times of poverty and affliction; but most of all, in the hour of death. When the foul is hovering, in the last moments of its separation; when it is just entering on another state of existence, to converse with scenes, and objects, and companions, that are altogether new; what can support her under such tremblings of thought, such fear, fuch anxiety, such apprehenfions, but the cafting of all her cares upon HIM, who first gave her being; who has conducted her through one stage of it; and who will be always present, to guide and comfort her in her progress through eternity?

ADDISON. SECTION XXII.

Piety and Gratitude enliven Profperity.

PIETY, and gratitude to God, contribute, in a high degree, to enliven profperity. Gratitude is a pleasing emotion. The sense of being distinguished by the kindness of another, gladdens the heart, warms it with reciprocal affection, and gives to any possefsion which is agreeable in itself, a double relish, from its being the gift of a friend. Favours conferred by men, I acknowledge may prove burdensome. For human virtue is never perfect; and fometimes unreasonable expectations on the one fide, fometimes a mortifying fenfe of dependence on the other, corrode in fecret the pleasure of benefits, and convert the obligations of friendship into grounds of jealoufy. But nothing of this kind can affect the intercourse of gratitude with Heaven. Its favours are wholly disinterested; and with a gratitude the most cordial and unfufpicious, a good man looks up to that Almighty Benefactor, who aims at no end but the happiness of those whom he blesses, and who defires no return from them, but a devout and thankful heart. While others can trace their profperity to no higher fource than a concurrence of worldly caufes; and, often, of mean or trifling incidents, which occafionally favoured their defigns; with what fuperior fatisfaction does the fervant of God remark the hand of that Gracious Power which hath raised him up; which hath happily conducted him through the various steps of life, and crowned

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