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That, chang'd thro' all, and yet in all the same; Great in the earth, as in th’æthereal frame; 270

NOTES. a line that overturns all Spi- of St Paul ; but, if that nozism from it's very foun- will not satisfy the men he dations.

writes against, the philofoBut this sublime descrip.phy likewise of Sir Ifaac tion of the Godhead con- Newton. tains not only the divinity

The poet says,
All are


parts of one stupendous whole,
W bofe body Nature is, and God the foul,
That, chang'd throʻ all, and yet in all the same,
Great in the earth, as in th' æthereal frame,
Warms in the fun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,
Lives thro' all life, extends thro' all extent,
Spreads undivided, operates unspent.

The Philosopher :- In ipfo deftituitur.-Omnia regit & continentur & moventur uni- omnia cognofcit.--Cum unaversa, sed absque mutua paf- quæque Spatii particula fit fione. Deus nihil patitur ex semper, & unumquodque Ducorporum motibus ; illa nul- rationis indivisibile momenlam fentiunt refiftentiam ex tum, ubique, certe rerum omomnipræfentia Dei.-Corpo- nium Fabricator ac Dominus re omni & figura corporea non erit nunquam, nusquam.

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 small;
He fills, he bounds, connects, and equals all,

Warms in the fun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,

NOTES. Sir Isaac Newton: Annon overthrow all he has been ex phænomenis conftat elle advancing throughout the entem incorporeum, viven- body of it: For Spinozism tem, intelligenten, omnipre- is the destruction of an Unifentem, qui in fpatio infinito, verse, wbere every thing tanquam senforio fuo, res ip- tends, by a foreseen contrisas intime cernat, penitusque vance in all it's parts, to the perspiciat, totaque intra fe perfection of the whole Bat præfens præfentes compleeta- allow him to employ the tur.

passage in the sense of St But now admitting, for | Paul, That we and all creaargument's fake, there was tures live, and move, and an ambiguity in these ex. have our being in God; and pressions, fo great, as that then it will be seen to be a Spinozist might employ the most logical support of them to express his own par- all that had preceded. For ticular principles ; and such the poet having, as we say, a thing might well be, be- laboured through his epiftle cause the Spinozists, in or- to prove, that every thing der to hide the impiety of in the Universe tends, by a their principle, are used to foreseen contrivance, and a express the Omnipresence of present direction of all it's God in terms that any reli parts, to the perfection of gious Theist might employ. the whole; it might be obIn this case, I say, how are jected, that such a dispofiwe to judge of the poet's tion of things implying in meaning ? Surely by the God a painful, operose, and whole tenor of his argu-inconceivable extent of Pro: ment. Now take the words vidence, it could not be supin the sense of the Spino- posed that such care extendzists, and he is made, in the ed to all, but was confined conclusion of his epistle, to I to the inore noble parts of

Lives thro' all life, extends thro' all extent,
Spreads undivided, operates unspent;
Breathes in our soul, 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 :
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 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,
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,


After x 282. in the MS.

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

NOTES. the creation. This grofs fort of Substance, and in econception of the Firit Cause very inftant of Being. the poet exposes, by shew

Ver. 278. As the rapt ing that God is equally and Seraph, &c.] Alluding to intimately present to every the name Seraphim, fignifyparticle of Matter, to every | ing burners.

All Nature is but Art, unknown to thee;
All Chance, Direction, which thou canst not see;
All Discord, Harmony not understood; 291
All partial Evil, universal Good:
And, spite of Pride, in erring Reason's spite,
One truth is clear, WHATEVER is, is RIGHT,

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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 ftudy himself. His Middle Nature; his Powers and Frailties, x 1 to 19.

The Limits of his Capacity, $ 19, &c. II. The two Principles of Man, Selflove and Reason, both necessary, w 53, &c. Selflove the stronger, and why, x 67, &c. Their end the same, * 81, &c. III. The Passions, and their ufe, x 93 to 130. The predominant Paffion, and it's force, ý 132 to 160. It's Necessity, in directing Men to different purposes, $ 165,

&c. It's providential Use, in fixing our Principle, and ascertaining our Virtue, * 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, x 202 to 216. V. How odious Vice in itself, and how we deceive ourselves into it, y 217. VI. That, however, the Ends of Providence and general Good are answered in our Pasions and Imperfections, 238, &c. How usefully these are diftributed to all orders of Men, x 241. How useful they are to Society, ♡ 251. And to the Individuals, * 263. In every state, and every age of life, $ 273, &c.

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