526 THE PHILOSOPHY 



vitates toward other fyftems, and they to ours. Thus the whole 

 xiniverfe is linked together by a gradual and almoft imperceptible 

 chain of exiftences both animated and inanimated. Were there no 

 other argument in favour of the unity of deity, this uniformity 

 of defign, this graduaced concatenation of beings, which, appears 

 ciot only from this chapter, but from many other parts of the book, 

 feems to be perfeftly irrefragable. 



In contemplating Man, as at the head of thofe animals with 

 which we are acquainted, a thought occurred, that no fentient be- 

 ing, whofe mental powers were greatly fuperior, could poflibly live 

 and be happy in this world. If fuch a being really exifted, his 

 mifery would be extreme. With fenfes more delicate and refined; 

 with perceptions more acute and penetrating; with a tafte fo ex- 

 quifite that the objeds around him could by no means gratify it; 

 obliged to feed upon nourifhment too grofs for his frame ; he muft 

 be born only to be miferable, and the continuation of his exiftence 

 would be utterly impofTible. Even in our prefent condition, the 

 famenefs and infipidity of objeds aod purfuits, the futility of plea- 

 fure, and the infinite fources of excruciating pain, are fupported 

 with great difficulty by cultivated and refined minds. Increafe our 

 fenfibilities, continue the fame objeds and fituatlon, and no man 

 could bear to live. — Let man, therefore, be contented. His ftation 

 in the univerfal fcale of Nature is fixed by Wifdom. Let him con- 

 template and admire the vi?orks of his Creator ; let him fill up his 

 rank with dignity, and confider every partial evil as a caufe or an 

 cfied of general good. — This is the whole duty of man. 



THE END. 



INDEX. 



