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Of hearing, from the life that fills the flood, 215 : To that which warbles through the vernal wood ?
The spider's touch, how exquisitely fine ?
VIII. See, thro' this air, this ocean, and this earth,
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 hight, pursuing them by the ear, and not by the nostril. It is probable the story of the jackal's hunting for the lion, was occasioned by observation of this defect of scent in that terrible animal,
Vast chain of being! which from God began,
And, if each system in gradation roll
VER. 253. Let ruling Angels, etc.] The poet, throughout this poem, with great art uses an advantage, which his employing 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 highiy poetical, at the same time that they add a grace to the uniformity of his reasoning.
VER. 238. Ed. ift.
Ethereal essence, spirit, substance, man.
Heav'n's whole foundations to their centre nod, 255
IX. What if the foot, ordain'd the dust to tread,
All are but parts of one stupendous whole,
275 : As full, as perfect, in a hair as heart;
As full, as perfect, in vile Man that mourns,
VIR. 265. Just as abfurd, etc.] See the prosecution and application of this in Ep. iv.
Ver. 266. The great direfting mind, etc.) “ Veneramur autem et colimus ob dominium. Deus enim fine dominio, providentia, et caufis finalibus, nihil aliud eft quam FATUM et NATURA.” Newtoni Princip. Scbol, gener. fub finem.
To him no high, no low, no great, no small;
X. Cease then, nor Order Imperfection name :
proper bliss depends on what we blame. Know thy own point: This kind, this due degree Of blindness, weakness, Heav'n bestows on thee. Submit. - In this, or any other sphere, 285 Secure to be as bleft as thou canst bear : Safe in the hand of one disposing Pow'r, Or in the natal, or the mortal hour. All Nature is but Art, unknown to thee; All Chance, Direction, which thou cank not fee; All Discord, Harmony not understood;
291 All partial Evil, universal Good. And, spite of Pride, in erring Reason's fpite, One truth is clear, WHATEVER is, is RIGHT.
After ver. 28%, 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 bufinefs of Man not to pry into God, but to study
himself. His Middle Nature : his Powers and Frail. ties, ver. I to 19. The Limits of his Capacity, ver. 19, etc. II. The two Principles of Man, Self-love and Reason, both necessary, ver. 53, erc. Self-love the stronger, and why, ver. 67, etc. Their end the fame, ver. 81, etc. III. The PASSIONS, and their ufe, ver. 93 to 130.
The Predominant Paffior, and its force, ver. 132 to 150. Its Necefsity, in directing Men to different purposes, ver. 165, etc. Its providential Use, in fixing our Principle, and ofcer, taining our Virtue, ver. 177. IV. Virtue and Vice
joined in our mixed Nature; the limits near, get ite things separate and evident : What is the Office of Reason, ver. 202 to 216. V. Hor odious Vice in itself, and how we deceive ourselves into it, ver. 217. VI. That, however, the Ends of Provider.ce and general Good are answered in our Pations and Imperfections, ver. 238, etc. Horw ujifully there are distributed to all Orders of Men, ver. 241. How useful they are to Society, ver. 251. And to the Individuals, ver. 263. In every itate, and every age of life, ver. 273, etc.