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thing is a part, and with respect to which not the smallest atom is either foreign or detached.

Wide as its extent, is the wisdom of its workmanship, not bounded and narrow, like the humbler works of art. The vegetable rises above the mineral froin being animate, but with perfect insensibility. The brute possesses a sense of what is pleasurable and painful, but stops at mere sensation, being unable to investigate causes. The rational man, like the brute, has all the powers of mere sensation, but enjoys fuperadded a further transcendent faculty, by which it is made conscious, not only of what it feels, but of the powers themselves, which are the sources of those very feelings, a faculty which can penetrate into the secret causes of nature. Hence to the rational alone is imparted that master-frience, or MORAL PHILOSOPHY. Happy, too happy, did we know our own felicity; did we reverence the dignity of our own superiour character, and never wretchedly degrade ourselves into natures to them subordinate. And yet, alas ! it is a truth too certain, that as the rational only are susceptible of a happiness truly excellent, so these only plunge themselves into nuiseries pait endurance. VOL. IV.


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Affit us then, THOU POWER DIVINE,' with the light of that reason, of which our own is but a article or spark; by which grace and beauty is diffused through every part of nature, and the welfare of the whole is ever uniformly upheld. So teach us to know ourselves, that we may attain that knowledge, which alone is worth attaining. Check our otherwise vain and idle researches into the laws of animated bodies, and the relations they stand in with respect to external objects, till we have learnt and can practise those laws which peculiarly respect ourselves. Teach us to be fit actors in that general drama, where thou hast allotted every being, great and small, its proper part, the due performance of which is the only end of its existence. Enable us to curb our desires within due bounds. Enable us even to suspend them, till we can employ them to our real emolument. Be our first work to eradicate the weeds of prejudice; that the mind, thus rendered free, may with safety proceed to seek its genuine good and happiness. When we are thus previously exercised, thus duly prepared, let not our love there stop, where it first begins ; but insensibly conduct it, by thy invisible influence, from lower objects to


higher, till it arrive at that SUPREME, where only it can find what is adequate and full. Teach us to love thee, and thy divine administration. Let our life be a constant energy of the mind in regulating the various affections of the soul; a continued scene also of acquiescence and of gratitude ; of gratitude, for what we enjoy; of acquiescence, in what we suffer; as both can only be referable to that chain of events, which cannot but be best *, as being by Thee approved and chosen.

Vide the Section, A Vindication of the Ways of PROVIDENCE in the Eftablishment of general Law's, at the end of this volume.

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The state of exhaustion in the nerves as in the irritable fibre, inay be either,

1. Temporary, or

2. Irreparable. In the state of temporary exhauftion, the mind is tired, and, like the body, recovers įts due tone only by reft: but in the state of permanent exbaustion this recovery

is irreparable.


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