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all that I could fay would be but a repetition of what has already been written by the many learned and ingenious Naturalifts, whose fole aim it has been to demon. strate the existence and perfees tions of GOD from the works of Creation. I shall therefore take it for granted, that as GOD is wife and good; ah his works and appointments must be the effects of wisdom and goodness :

Upon this principle, every creature of GOD is good in its kind, that is, it is such as it ought to be. For to suppose otherwise, is to arraign the divine Wisdom for making it fuch as it is. And as every creature is good in its kind, and did not make itself what is B 2

is, is, but is such as it is solely by the will and appointment of GOD; it follows, that whatever its perfections or defects may be, they cannot be owing to any merit or demerit in the creature itself, be ing, not prior, but consequential to its creation. There is not therefore in nature any foundation for pride on account of perfection, nor for contenipt on account of defect. Subordination is as necessary in the natural, as in the political world; it connects the whole together, and makes the creatures dependent upon, and subservient to each other; and it preserves that harmony, variety, beauty, and good order, which would be. loft in a perfect sameness and equality.

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[s] Every creature is to be confidered as a wheel in the great machinery of Nature ; and if the whole machine is curious and beautiful, no wheel in it, however small, can be contemptible or useless. In some animals, their usefulness (which to us is their perfection) is fubfervient and owing to their defe&ts. Consequently, to despise or abuse them for being defective, is to despise or abuse them for being useful. The most ugly animals, though we knew no other use of them, may be confidered as a foil, like the shades in a good picture, to set off the beauties of the more perfect. And even the loathsome vermin are not without their use, when they Compel us to preserve neatness

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and cleanliness in our houses and persons, ; . i!...

An Animal, whatever it be, or wherever it is placed in the great Scale of Being, is such, and is fa placed by the great Creator and Father of the Universe, At the

Top of the fcale of terrestrial ani: mals we suppose MAN; and, when we contemplate the Pers fections of Body, and the Endowments of Mind, which, we prefumé, He pofseffes above all the other animals, we juftly suppose, Him there conftituted by his Maker, But, in this bighest rank, we may observe degrees and dif, ferences, not only as to fature, beauty, strength, and complexion, but also as to those very Powers

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[7] of the Mind, which so eminently distinguish Men from brutes. Yet, in one particular we: all agree alike, from the most perfect to the most dull and deformed of men, and from him down to the vileft brute, that we are all fufceptible and sensible of the misery of Pain; an evil, which though necessary in itself, and wisely intended as the spur to incite us to self-preservation, and to the avoidance of destruction, we nevertheless are naturally averse to, and shrink back at the apprehension of it. Superiority of rank or station exempts no crea. ture from the sensibility of pain, nor does inferiority render: the feelings thereof the less exquisite. Pain is pain, whether it be indicted on man or on beast; and

the

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