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e fui Paforon every Age supply. Hope travels through norquis u. when we die
Efoay on Mantil
E P I S T L E III.
TERE then we rest : « 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,
lo Attract, attracted to, the next in place Form'd and impelld its neighbour to embrace.
WE are now come to the third epiftle of the Effay oa Man. It having been shewn, in explaining the origin, use, and end of the Paffions, in the second epiftle, that Man kath focial as well as selfish paffions, that doctrine natutally 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 to cohere as to fit it for the uses intended by its Creator, a proper configuration of its insentible parts, is as necessary as that
Ver, I. In several Edit. in 4to.
Learn, Dulness, learn! “ The Universal Cause, etc., Vol. III.
See Matter next, with various life endu'd,
Has God, thou fool, work’d solely for thy gcod, Thy joy, thy pastime, thy attire, thy food ? Who for thy table feeds the wanton fawn, For him as kindly spread the flow'ry lawn:
quality so equally and universally conferred upon it, called Attraction. To express the first part of this thought, our. Author says formd ; and to express the latter, impelld.
Ver. 22. One all-extending, all-preserving Soul] Which, in the language of Sir Isaac Newton, is, “ Deus omnipræsens “ est, non per virtutem folam, sed etiam per subftantiam :
nam virtus fine fubftantia subfiftere non potest.” Newt. Princ. Schol. gen. sub finem.
Ver. 23. Greates with the least ;] as acting more strongly and immediately in beasts, whose instinct is plainly an external reason; which made an old school-man say, with great elegance, “ Deus eft anima brutorum:
In this 'cis God directs
Is it for thee the lark afcends and fings?
Know, Nature's children shall divide her care ; The fur that warms a monarch, warm’d a bear. 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.
Grant that the pow'rful still the weak controul ; Be Man the Wit and Tyrant of the whole :
Ver. 45. See all things for my use! ] On the contrary, the wise man hath said, The Lord bath made all things for himself, Prov. xvi. 4.
46. in the former Editions,
Nature that Tyrant checks; he only knows,
To each unthinking being, Heav'n a friend,
VIR. 68. Than favourd Man, etc.] Several of the ancients, and many of the Orientals fince, efteemed those who were struck by lightning as facred persons, and the particular favourites of Heaven.