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Say, what the use, were finer optics given, 195
vii. Far as creation's ample range extends,
nature, the love of mental exertion would be lost with its necessity, and he must relapse into the savage.
213 The head long lioness. The note by Pope himself is a curious error :- The manner of the lions 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 flight, pursuing them by the ear and not by the nostril.' On the contrary, the lion hunts but little, is sluggish, and instead of pursuing by the ear, lurks, and springs on his prey by surprise.
In the nice bee, what sense so subtly true 219
223 'Twixt that and reason what a nice barrier! So nice, that it is undiscoverable. The elephant and all the lower animals give evident signs of reasoning, and act generally as man would do in similar situations. Their reasoning faculty may be less vivid; but this is the only difference that we can discover. The essential distinction between man and brutes is the moral sense, the faculty of discerning between vice and virtue.
From nature's chain whatever link you strike, Tenth or ten thousandth, breaks the chain alike.
And, if each system in gradation roll Alike essential to the amazing whole ; The least confusion bụt in one, not all That system only, but the whole must fall. 250 Let earth unbalanced from her orbit fly, Planets and stars run lawless through the sky; Let ruling angels from their spheres be hurld, Being on being wreck’d, and world on world ; Heaven's whole foundations to their centre nod, And nature trembles to the throne of God. 256 All this dread Order break—for whom? for thee? Vile worm !-0, madness! pride! impiety!
ix. What if the foot, ordain'd the dust to tread, Or hand, to toil, aspired to be the head ?
260 What if the head, the eye, or ear repined To serve mere engines to the ruling mind? Just as absurd for any part to claim To be another in this general frame: Just as absurd, to mourn the tasks or pains, 265 The great directing Mind of All ordains.
All are but parts of one stupendous whole, Whose body nature is, and God the soul;
29 What if the foot. The idea is adopted from St. Paul, 1st Corinthians, cap. xii.who used it to reconcile the early converts to the diversity of the miraculous gifts; virtually equalising all, by showing that all were important to the general body of the church, and that man was responsible only according to what had been entrusted to bim.
268 Whose body nature is, and God the soul. This unfortunate expression, taken in its literal sense, is Spinozism. Warburton, in defiance of the common meaning of language, denies that such is the purport of the words, while he admits that they are the words of both Spinoza and his follower Toland : he
That, changed through all, and yet in all the same;
x. Cease then, nor Order imperfection name:
even goes the length of saying that they are the expression of St. Paul; and attempts to sustain this extravagant position, by the daring blunder of interpreting,-- In him we live, and move, and have our being,' into, we are parts of him! What Pope probably meant as no more than a general illustration of the divine energy, Warburton with unconscious profaneness erects into a doctrine of Scripture.
ARGUMENT OF EPISTLE II.
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 study bim
self. His middle nature ; his powers and frailties, v. 1 to 19. The limits of his capacity, v. 19, &c.-II. The two principles of man, self-love and reason, both necessary, v. 53, &c. Self-love the stronger, and why, v. 67, &c. Their end the same, v. 81, &c.—111. The passions, and their use, v. 93 to 130. The predominant passion, and its force, v. 132 to 160. Its necessity, in directing men to different purposes, v. 165, &c. Its providential use, in fixing our principle and ascertaining our virtue, v. 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, v. 202 to 216.-V. How odious vice in itself, and how we deceive ourselves in it, v. 217.-VI. That, however, the ends of providence and general good are answered in our passions and imperfections, v. 238, &c. How usefully these are distributed to all orders of men, v. 241. How useful they are to society, v. 251. And to individuals, v. 263. In every state and every age of life, v. 273, &c.