The scale of existence from infinity to nothing, cannot possibly have being. The highest being not infinite must be, as has been often observed, at an infinite distance below infinity. Cheyne, who, with the desire inherent in mathematicians to reduce every thing to mathematical images, considers all existence as a cone, allows that the basis is at an infinite distance from the body. And in this distance between finite and infinite, there will be room for ever for an infinite series of indefinable existence.

Between the lowest positive existence and nothing, wherever we suppose positive existence to cease, is another chasm infinitely deep; where there is room again for endless orders of subordinate nature, continued for ever and for ever, and yet infinitely superior to non-existence.

To these meditations humanity is unequal. But yet we may ask, not of our Maker, but of each other, since on the one side creation, wherever it stops, must stop infinitely below infinity, and on the other infinitely above nothing, what necessity there is that it should proceed so far either way that beings so high or so low should ever have existed? We may ask; but I believe no created wisdom can give an adequate answer.

Nor is this all. In the scale, wherever it begins or ends, are infinite vacuities. At whatever distance we suppose the next order of beings to be above man, there is room for an intermediate order of beings between them; and if for one order, then for infinite orders; since every thing that admits of more or less, and consequently all the parts of that which admits them, may be infinitely divided. So

that,

that, as far as we can judge, there may be room in the vacuity between any two steps of the scale, or between any two points of the cone of being, for infinite exertion of infinite power.

Thus it appears how little reason those who repose their reason upon the scale of being have to triumph over them who recur to any other expedient of solution, and what difficulties arise on every side to repress the rebellions of presumptuous decision. Qui pauca considerat, facile pronunciat. In In our passage through the boundless ocean of disquisition we often take fogs for land, and after having long toiled to approach them, find, instead of repose and harbours, new storms of objection, and fluctuations of uncertainty.

We are next entertained with Pope's alleviations of those evils which we are doomed to suffer.

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Poverty, or the want of riches, is generally compensated by having more hopes, and fewer fears, "by a greater share of health, and a more exqui"site relish of the smallest enjoyments, than those "who possess them are usually blessed with. The "want of taste and genius, with all the pleasures that "arise from them, are commonly recompensed by a "more useful kind of common sense, together with a "wonderful delight, as well as success, in the busy

pursuits of a scrambling world. The sufferings of "the sick are greatly relieved by many trifling gra"tifications imperceptible to others, and sometimes "almost repaid by the inconceivable transports occa"sioned by the return of health and vigour. Folly "cannot be very grievous, because imperceptible; " and I doubt not but there is some truth in that

"rant

"rant of a mad poet, that there is a pleasure in being "mad, which none but madmen know. Ignorance, "or the want of knowledge and literature, the "appointed lot of all born to poverty, and the

drudgeries of life, is the only opiate capable of in"fusing that insensibility which can enable them to "endure the miseries of the one and the fatigues "of the other. It is a cordial administered by the gra"cious hand of Providence; of which they ought "never to be deprived by an ill-judged and impro

per education. It is the basis of all subordina❝tion, the support of society, and the privilege of "individuals and I have ever thought it a most re"markable instance of the divine wisdom, that "whereas in all animals, whose individuals rise little "above the rest of their species, knowledge is in"stinctive; in man, whose individuals are so widely "different, it is acquired by education; by which " means the prince and the labourer, the philosopher and the peasant, are in some measure fitted "for their respective situations."

Much of these positions is perhaps true, and the whole paragraph might well pass without censure, were not objections necessary to the establishment of knowledge. Poverty is very gently paraphrased by want of riches. In that sense almost every man may in his own opinion be poor. But there is another poverty, which is want of competence, of all that can soften the miseries of life, of all that can diversify attention, or delight imagination. There is yet another poverty, which is want of necessaries, a species of poverty which no care of the publick, no

2

charity

charity of particulars, can preserve many from feeling openly, and many secretly.

That hope and fear are inseparably or very frequently connected with poverty, and riches, my surveys of life have not informed me. The milder degrees of poverty are sometimes supported by hope, but the more severe often sink down in motionless despondence. Life must be seen before it can be known. This author and Pope perhaps never saw the miseries which they imagine thus easy to be born. The poor indeed are insensible of many little vexations which sometimes embitter the possessions and pollute the enjoyments of the rich. They are not pained by casual incivility, or mortified by the mutilation of a compliment; but this happiness is like that of a malefactor, who ceases to feel the cords that bind him when the pincers are tearing his flesh.

That want of taste for one enjoyment is supplied by the pleasures of some other, may be fairly allow_ ed. But the compensations of sickness I have never found near to equivalence, and the transports of recovery only prove the intenseness of the pain.

With folly no man is willing to confess himself very intimately acquainted, and therefore its pains and pleasures are kept secret. But what the author says of its happiness seems applicable only to fatuity, or gross dulness; for that inferiority of understanding which makes one man without any other reason the slave, or tool, or property of another, which makes him sometimes useless, and sometimes ridiculous, is often felt with very quick sensibility. On the happiness of madmen, as the case is not very VOL. VIII. frequent,

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frequent, it is not necessary to raise a disquisition, but I cannot forbear to observe, that I never yet knew disorders of mind increase felicity: every madman is either arrogant and irascible, or gloomy and suspicious, or possessed by some passion or notion destructive to his quiet. He has always discontent in his look, and malignity in his bosom. And, if he had the power of choice, he would soon repent who should resign his reason to secure his peace.

Concerning the portion of ignorance necessary to make the condition of the lower classes of mankind safe to the publick and tolerable to themselves, both morals and policy exact a nicer enquiry than will be very soon or very easily made. There is undoubtedly a degree of knowledge which will direct a man to refer all to Providence, and to acquiesce in the condition with which omniscient Goodness has determined to allot him; to consider this world as a phantoin that must soon glide from before his eyes, and the distresses and vexations that encompass him, as dust scattered in his path, as a blast that chills him for a moment, and passes off for ever.

Such wisdom, arising from the comparison of a part with the whole of our existence, those that want it most cannot possibly obtain from philosophy; nor unless the method of education, and the general tenour of life are changed, will very easily re. ceive it from religion. The bulk of mankind is not likely to be very wise or very good: and I know not whether there are not many states of life, in which all knowledge, less than the highest wisdom, will produce discontent and danger. I believe it may be

some