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Let ruling Angels from their spheres be hurl'd,
Being on Being wreck'd, and world on world;
Heav'n's 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!

260

IX. What if the foot, ordain'd the dust to tread, Or hand, to toil, afpir'd to be the head? What if the head, the eye, or ear repin'd

To serve mere engines to the ruling mind?
Juft as abfurd for any part to claim

To be another, in this gen'ral frame:

Just as abfurd, to mourn the tasks or pains
The great directing MIND of ALL ordains.

265

NOTES.

greffive and attractive motions; which, like equal Weights in a balance, keep it in an equilibre.

VER. 253. Let ruling Angels, &c.] The poet, throughout this poem, with great art, ufes an advantage, which his employing a Platonic principle for the foundation of his Effay had afforded him; and that is, the expreffing himfelt (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. 259

What if the foot, &c.] This fine illuftration in defence of the Syftem of Nature, is taken from St. Paal, who employed it to defend the Syftem of Grace.

VER. 265. Just as abfurd, &c.] See the prosecution and application of this in Ep. iv. P.

VER. 266. The great directing mind &c.] "Veneramur 66 autem et colimus ob dominium. Deus enim fine do

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All are but parts of one ftupendous whole, Whose body Nature is, and God the soul;

NOTES.

"minio, providentia, et caufis finalibus, nihil aliud eft quam FATUM & NATURA." Newtoni Princip. Schol. gener.fub finem.

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VER. 268. Whofe body Nature is, &c.] A certain examiner remarks, on this line, that " A Spinozist would ex"prefs himself in this manner. I believe he would, and fo, we know, would St. Paul too, when writing on the fame fubject, namely, the omniprefence of God in his Providence, and in his Substance. In him we live, and move, and have our being; i. e. we are parts of him, his offspring, as the Greek poet, a pantheift quoted by the Apostle, obferves: And the reafon is, because a religious theift, and an impious pantheift, both profefs to believe the omniprefence of God. But would Spinoza, as Mr. Pope does, call God the great directing Mind of all, who hath intentionally created a perfect Univerfe? Or would a Spinozist have told us,

The workman from the work diftin&t was known, a line that overturns all Spinozism from its very foundations.

But this fublime defcription of the Godhead contains not only the divinity of St. Paul; but, if that will not fatisfy the men he writes againft, the philofophy likewife of Sir Ifaac Newton:

The poet fays,

All are but parts of one ftupendous whole,
Whofe body Nature is, and God the foul,
That, chang'd thro' all, and yet in all the fame ;
Great in the earth, as in th' ætherial frame;
Warms in the fun, refreshes in the breeze,
Glows in the stars, and bloffoms in the trees,

270

That, chang'd thro' all, and yet in all the same; Great in the earth, as in th' ætherial frame;

NOTES.

Lives thro' all life, extends thro' all extent,
Spreads undivided, operates unfpent.

The philofopher: -"In ipfo continentur et moventur "univerfa, fed abfque mutua paffione. Deus nihil patitur 26 ex corporum motibus; illa nullam fentiunt refiftentiam "ex omnipræfentia Dei-Corpore omni et figura corporea "deftituitur. Omnia regit et omnia cognofcit. - Cum unaquæque Spatii particula fit femper, et unumquodque Durationis indivifibile momentum, ubique certe rerum omnium Fabricator ac Dominus non erit nunquam, nufquam."

66

66

66

66

Mr. Pope :

Breathes in our foul, informs our mortal part,
As full, as perfect, in a hair as heart;

As full, as perfect, in vile Man that mourns,
As the rapt Seraph that adores and burns :
To him no high, no low, no great, no fmall;
He fills, he bounds, connects, and equals all.

Sir Ifaac Newton: Annon ex phænomenis conftat "effe entem incorporeum, viventem, intelligentem, omnipræfentem, qui in fpatio infinito, tanquam fenforio fuo, res ipfas intime cernat, penitufque perfpiciat, totafque "intra fe præfens prælentes complectatur."

66

But now admitting, there was an ambiguity in these expreffions fo great, that a Spinozift might employ thèm to exprefs his own particular principles; and fuch a thing. might well be, because the Spinozifts, in order to hide the impiety of their principle, are wont to exprefs the Omniprefence of God in terms that any religious Theift might employ: In this cafe, I fay, how are we to judge of the

Warms in the fun, refreshes in the breeze,

Glows in the ftars, and bloffoms in the trees,
Lives thro' all life, extends thro' all extent,
Spreads undivided, operates unspent ;

Breathes in our foul, informs our mortal part, 275
As full, as perfect in a hair as heart;

As full, as perfect, in vile Man that mourns,
As the rapt Seraph that adores and burns:

NOTES.

"

poet's meaning? Surely by the whole tenor of his argument. Now take the words in the Senfe of the Spinozists, and he is made in the conclufion of his epiftle, to overthrow all he has been advancing throughout the body of it: For Spinozifm is the deftruction of an Universe, where every thing tends, by a foreseen contrivance in all its parts, to the perfection of the whole. But allow him to employ the paffage in the fenfe of St. Paul, That we and all creatures live, and move, and have our being in God; and then it will be feen to be the most logical fupport of all that had preceded. For the poet having, as we fay, laboured through his epiftle to prove, that every thing in the Universe tends, by a foreseen contrivance, and a prefent direction of all its parts, to the perfection of the whole it might be objected, that fuch a difpofition of things implying in God a painful, operofe and inconceivable extent of Providence, it could not be fuppofed that fuch care extended to all, but was confined to the more noble parts of the creation. This grofs conception of the First Caufe, the poet expofes, by fhewing that God is equally and intimately prefent to every particle of Matter, to every fort of Subftance, and in every inftant of Being.

VER. 278. As the rapt Seraph, &c.] Alluding to the Name Seraphim, fignifying burners.

To him no high, no low, no great, no small;
He fills, he bounds, connects, and equals all. 280
X. Cease then, nor ORDER Imperfection name:
Our proper blifs depends on what we blame.
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n beftows on thee.

VARIATIONS.

After ver. 282. in the MS.

Reason, to think of God when the pretends,
Begins a Cenfor, an Adorer ends.

NOTES.

VER. 281. Ceafe then, nor Order] That the reader may fee in one view the exactness of the Method, as well as Force of the Argument, I fhall here draw up a short fynopfis of this Epiftle. The poet begins by telling us his fubject is an Effay on Man: That his end of writing is to vindicate Providence: That he intends to derive his arguments from the visible things of God feen in this fyftem: Lays · down this Propofition, That of all poffible ftems infinite Wisdom has formed the beft: draws from thence two Confequences, 1. That there must needs be fomewhere fuch a creature as Man; 2. That the moral Evil which he is author of, is productive of the Good of the Whole. This is his general Thefis; from whence he forms this conclufion, That Man bould reft fubmiffive and content, and make the hopes of futurity his comfort; but not fuffer this to be the occafion of PRIDE, which is the cause of all his impious Complaints.

He proceeds to confirm his Thesis-Previously endeavours to abate our wonder at the phænomenon of morab

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