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Mark how it mounts, to Man's imperial race,
Ver. 213. The headlong lioness] The manner of the lions hunting their prey in the deserts of Africa is this: At their first going out in the night-time they set up a loud roar, and then listen to the noise made by the beasts in their fight, pursuing them by the ear, and not by the noftril. It is probable the story of the jackal's hunting for the lion, was occafioned by observation of this defeet of scent in that terrible animal,
The pow'rs of all subdu'd by thee alone,
VIII. See, thro' this air, this ocean, and this earth,
And, if each fyftem in gradation roll
VER. 238. Ed. ift.
Ethereal essence, spirit, substance, man.
Heav'ns whole foundations to their centre nod, 255 . And Nature trembles to the throne of God. All this dread Order break-for whom? for thee? Vile worm !-oh Madness! Pride! Impiety!
IX. What if the foot, ordain'd the dust to tread, Or hand, to toil, aspir’d to be the head ? 260 What if the head, the eye, or ear repin'd To ferve mere engines to the ruling Mind? Just as absurd for any part to claim To be another, in this gen'ral frame : Just as absurd, to mourn the tasks or pains, 265 The great directing Mind of all ordains.
All are but parts of one stupendous whole, Whose body Nature is, and God the soul ; That, chang'd thro' all, and yet in all the fame; Great in the earth, as in th' æthereal frame; 270 Warms in the sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees,
this poem, with great art uses an advantage, which his em. ploying a Platonic principle for the foundation of his Effay had afforded him; and that is the expressing himself (as here) in Platonic notions ; which, luckily for his purpose, are highly poetical, at the same time that they add a grace to the uniformity of his reasoning.
Ver. 265. Just as absurd, etc.] See the prosecution and application of this in Ep. iv.
Ver. 266. The great direeting Mind, etc.] “ Veneramur « autem et colimus ob dominium. Deus enim fine dominio, “ providentia, et causis finalibus, nihil aliud est quam FATUM “ et Natura.” Newtoni Princip. Schol. gener, fub finem,
Lives thro' all life, extends thro' all extent,
X. Cease then, nor Order Imperfection name :
After x 282. in the MS.
Reason, to think of God when the pretends,
E P I S T L E II.
Of the Nature and State of Man with respect to
Himself, as an Individual.
- I. THE business of Man not to pry into God, but to study
himself. His Middle Nature; his Powers and Frailties, ♡ I to 19. The Limits of his Capacity, $ 19, &c. II. The two Principles of Man, Self-love and Reason, both necessary, x 53, &c. Self-love the stronger, and why, x 67, &c. Their end the same, 81, &c.
III. The Passions, and their use, x 93 to 130. The Predominant Passion, and its force, Ý 132 to 160. Its Necessity, in directing Men to different purposes, x 165, &c. Its providential Use, in fixing our Principle, and ascertaining our Virtue, ø 177. IV. Virtue and Vice joined in our mixed Nature; the limits near, yet the things separate and evident : What is the Office of Reason, ¥ 202 to 216. V.Hory odious Vice in itself, and how we deceive ourselves into it, $ 217. VI. That, however, the Ends of Providence and general Good are answered in our Pasions and Imperfections, x 238, &c. How usefully these are distributed to all Orders of Men, x 241. How useful they are to Society, y 251. And to the Individuals, x 263. In every state, and every age of life, y 273, &c.