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See some fui Pafsion every Age supply, Hope travels through nor quito w when we due.

Goav on Man pill



ERE then we reft : “ The Universal Cause

Acts to one end, but acts by various laws." In all the madness of fuperfluous health, The trim of pride, the impudence of wealth, Let this great truth be present night and day;

5. But most be present, if we preach or pray.

Look round our World ; behold the chain of Love Combining all below and all above. See plastic Nature working to this end, The single atoms each to other tend, Attract, attracted to, the next in place Form'd and impell’d its neighbour to embrace.

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WE are now come to the third epistle of the Essay on Man, It having been thewn, in explaining the origin, use, and end of the Passions, in the second epistle, that Man hath social as well., as selfish paffions, that doctrine naturally introduceth the third, which treats of Man as a social animal; and connects it with the second, which considered him as an INDIVIDUAL.

Ver. 12. Form'd and impelld, etc.) To make Matter so cohere as to fit it for the uses intended by its Creator, a proper configuration of its insensible parts, is as necessary as that quality

Ver. 1. in several Edit, in 4to.

Learn, Dulness, learn!“ The Universal Cause, etc.


See Matter next, with various life endu'd,
Press to one centre still, the gen'ral Good.
See dying vegetables life fuftain,

See life dissolving vegetate again :
All forms that perifh other forms supply,
(By turns we catch the vital breath, and die)
Like bubbles on the sea of Matter born,
They rise, they break, and to that sea return,
Nothing is foreign; Parts relate to whole ;
One all-extending, all-preserving Soul
Connects each being, greatest with the leaft;
Made Beast in aid of Man, and Man of Beast;
All serv’d, all serving: nothing stands alone; 25
The chain holds on, and where it ends, unknown.

Has God, thou fool! work'd solely for thy good, Thy joy, thy paftime, thy attire, thy food?


so equally and universally conferred upon it, called Attraction. To express the first part of this thought, our Author says form'd; and to express the latter, impelled.

VER. 22. One all-extending, all-preserving Soul] Which, in the language of Sir Isaac Newton, is, “ Deus omnipræsens eft, « non per virtutem folam, sed etiam per substantiam : nam « virtus fine substantia fubfiftere non poteft.” Newt. Princ. fobol. gen. fub fin.

VIR. 23. Greatest with the leaft;] As acting more strongly and immediately in beasts, whose instinct is plainly an external reason; which made an old school-man fay, with great elegance, " Deus eft anima brutorum :'

In this 'tis God directs

Who for thy table feeds the wanton fawn,
For him as kindly spread the flow'ry lawn:

Is it for thee the lark ascends and fings?
Joy tunes his voice, joy elevates his wings.
Is it for thee the linnet pours his throat ?
Loves of his own and raptures swell the note.
The bounding steed you pompously bestride, 35
Shares with his lord the pleasure and the pride.
Is thine alone the feed that strews the plain ?
The birds of heav'n fhall vindicate their grain.
Thine the full harvest of the golden year?
Part pays, and justly, the deserving steer:
The hog, that plows not nor obeys thy call,
Lives on the labours of this lord of all.

Know, Nature's children shall divide her care; The für that warms a monarch, warm'd a bear. 44 While Man exclaims, “See all things for my use ! “ See man for mine?" replies a pamper'd goose : And just as short of reason He must fall, Who thinks all made for one, not one for all.


VER. 45. See all things for my use !] On the contrary, the wise man hath said, The Lord hath made all things for himself, Prov. xvi. 4.

After x 46. in the former Editions,

What care to tend, to lodge, to cram, to treat him!
All this he knew ; but not that 'twas to eat him,
As far as Goose could judge, he reason'd right;
But as to Man, mistook the matter quite.

Grant that the pow'rful ftill the weak controul; Be Man the Wit and Tyrant of the whole : 50 Nature that Tyrant checks; He only knows, And helps, another creature's wants and woes. Say, will the falcon, stooping from above, Smit with her varying plumage, spare the dove! Admires the jay the infect's gilded wings? 55 Or hears the hawk when Philomela fings? Man cares for all: to birds he gives his woods, To beasts his pastures and to fish his floods ; For some his int'rest prompts him to provide, For more his pleasure, yet for more his pride : 60 All feed on one vain Patron, and enjoy Th'extensive blessing of his luxury, That


r’life his learned hunger craves,
He faves from famine, from the savage faves ;
Nay, feasts the animal he dooms his feaft,
And, 'till he ends the being, makes it bleft;
Which sees no more the stroke, or feels the pain,
Than favour'd Man by touch etherial slain.
The creature had his feast of life before ;
Thou too muft perish, when thy feast is o'er!

To each unthinking being, Heav'n a friend,
Gives not the useless knowledge of its end :



Ver. 68. Than fuvour'd Man, etc.] Several of the ancients, and many of the Orientals fince, esteemed those who were struck by lightning as lacred petions, and the particular favourites of Craven,

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