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all Substance, Man can only trace. bim in the human Mind, and the external Objects that surround him, the only Matter that Mind has to work upon,

This is design'd to obviate the Question of Why are these Things fo? And support Mr. Pope's great Argument, THAT WHATEVER IS, IS RIGHT. This, Mr. Warburton a Commentator on these Ethicks, says has been misunderstood; for (fays the Reverend' Commentator) the dull Breath of Malice has attempted to defile its Purity, and by staining it with the black Imputation of FATALISM, to tarnish every Virtue it reflected in the Name of PAUL, what shall deliver us from the Body of this Fate?

I answer, the Religion of JESUS. Thus far the learned Éxpositor. It is known, that from the Beginning of Christianity, a great Body of the Profesors of it have been Fatalists, that as many Books have been wrote by. Christians on this Argument, as perhaps would take up a Man's Life-time to read ; that St. Paul himself declares, whom he did foreknow, them he did predestinate-and next Verse, moreover, whom be did predestinate, them he also called : And whom he called, them he also justified: And whom he justified, them he also glorified: And in the next Chapter yet more fully; for the Children not bring yet born, neither having done either Good or Evil, that the Purpose of God according to Election might stand, not of Works, but of him that calleth; it was said the Elder hall serve the Yonnger, as it is written, Jacob have I lov’d but Esau have I hated. For he faith to Mofes, I will have Mercy on whom I will have Mercy, and I will havé Compafion on whom I will have Gompasion--For the Scripture faith to Pharaoh, for this Cause have I raised thee up-Therefore hath he Mercy on whom he will have Mercy, and whom he will he hardneth, X 4

This

4

This is the Religion of Jesus through that great Apoftle; this is the Weapon with which we are to overcome the Body of this Fate: Though Mr. Pope himself neither made or infinuated any such Reference; Mr. Pope says: What can we reafon but from what we know? He does not seem here to beg any Assent from Faith, or expect thåt Grace must be given to Nature to make his Philosophy understood and relish'd, he has contračted 'tis true this Sentiment of St. Paul into a very narrow Compass, and only says:

Whatever is, is right. And that all Enquiry after Reasons why Things are form'd, dispos'd, and govern'd as they are, as it is vain, fo 'it is foolish to attempt to know, what he declares to be out of the Extent of human Knowledge.

Mr. Dryden speaks much after the same Manner of the Shortness of all human Views, and the little that it is possible for us to know.

** Some few, whose Lampfhone brighter, have been
From Caufe to Cause, to Nature's secret Head; [led
And found that one first Principle must be:
But what, or who, that UNIVERSAL HE;
Whether fome Soul incompaffing this Ball
Unmade, unmov'd; yet making moving All;
Or various Atoms interfering dance
Leapt into Form (the noble Work of Chance ;)
Or this great All was from Eternity;
Not ev'n 'the Stagirite himself could see" ;
And Epicurus guess’d as well as he':
As blindly grop'd they for a future State;
As rafhly judg'd of Providence and Fate.

Thus

Thus, anxious Thoughts in endless Circles roul,
Without a Centre where to fix the Soul:
In this wild Maze their vain Endeavours end,
How can the Less the Greater comprehend ?
Or finite Reafon reach Infinity ?
For what cou'd fathom God were more than he.

If by this the two Poets mean, that what is hid from us, is hid from us at best, and endeavour to perswade us not to waste our Thought about Things out of our Reach, it is certainly an excellent Leffon, and condemns the ridiculous Pretensions of all those who boast of Discoveries out of the Reach of the rational Faculties.

1 In reas'ning Pride (my Friend) our Error lies;
All quit their Sphere, and rush into the Skies.
Pride ftill is aiming at the blest-Abodes,
Men would be Angels, Angels would be Gods,
Aspiring to be Gods, if Angels fell,
Aspiring to be Angels, Men rebel:
And who but wishes to invert the Laws
Of Order, fins against th' eternal Cause.

What would this Man? now upward will he foar,
And little less than Angel, would be more ;
Now looking downward, just as griev'd appears
To want the Strength of Bulls, the Fur of Bears.
Made for his Use all Creatures if he call,
Say what their Ufe, had he the Pow'rs of all ?

'The Bliss of Man (could Pride that Blessing find) Is, not to think, or act beyond Mankind; No Pow’rs of Body, or of Soul to share, But what his Nature, and his State can bear. Why has not Man a microscopick Sight? For this plain Reason, Man is not a Mite :

Say,

Sáy, what th’ Advantage of lo fine an Eye?
T'inspect a Mote, not comprehend the Sky?
Or Touch, lo tremblingly alive all o’er,
To smart, and agonize at ev'ry Pore?
Or quick Effluvia darting thro the Brain,
To sink opprest with aromatick Pain ?
If Nature thunder'd in his opening Ears,
And stunn'd him with the Musick of the Spheres.
How would he wish, that Heav'n had left him still
The whisp’ring Zephyr, and the purling Rill?

As in the foregoing Quotations, Mr. Pope difcourages Men from striving to know or act beyond Mankind, or desire other Powers than such as he is already blest with, just so does Mr. Dryden : Thụs Man with his own Strength to Heaven would And would not be oblig'd to God for more. [fear, And as to any Thing farther, which is express’d by the Desire of Thinking and acting beyond Mankind, Mr. Pope says: Hope humbly then, &c. And Mr. Dryden in almost the same Terms, for I dare say, his Thoughts were exactly the same, says : Look humbly upward, c.

But Mr. Pope's Commentator understands, that the Delign of the Essay on Man was to establish the Christian Faith in the World, aud not to treat of Philosophy merely as such; it has an Analogy with the Scriptures, and defeats all the Opinions of PhiLofophers, without any Manner of Distinction; for the zealous Expounder says : 'Tis now no Time to stand upon Ceremony, when the whole HEAD IS SICK, AND THE WHOLE HEART FAINT.

The

The general Scope of these Ethick Essays is as Mr. Pope expresly declares, to vindicate the Ways of God to Man, which to do he asserts, that whatever is, is right:

All are but Parts of one ftupendous Whole:
Whose Body Nature is, and God the Soul.
That, chang'd thro' all, and yet in all the fame,
Great in the Earth as in the ethereal Frame,
Warms in the Sun, 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,

Breathes in our Soul, 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 Seraphim, that fings and burns;
To him no high, no low, no great, no small;
He fills, the bounds, connects, and equals all,

Cease then, nor ORDER Imperfection name :
Our proper Bliss depends on what we blame.
Know thy own Point. This just, this kind Degree
Of Blindness, Weakness, Heav'n beftows 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 :
All Nature is but Art, unknown to thee;
All Chance, Direction which thou canst not fee;
Al Discord, Harmony not understood;
All partial Evil, universal Good :
And spight of Pride, in erring Reason’s Spight,
One Truth is clear; “ Whatever is, is right.

And tho’ it does not appear so to us, the Reason he

gives

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