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To just contempt, ye vain pretenders, fall ; Astrologers, that future fates foreshew,
Last, those who boast of mighty mischiefs done, The Aying rumours gather'd as they rolld,
Thus Áying cast and west, and north and south, Of these a gloomy tribe surround the throne, Newstraveli'd with increase from mouthto mouth. And heg to make th’immortal treasons known. So from a spark, that kindled firft by chance, The trumpet roars, long flaky flames expire, With gath'ring force the quick’ning flames adWith sparks, that seem'd to set the world on fire. Till to the clouds their curlingheads alpire, [vance; At the dread sound pale mortals stood aghaft, And tow'rs and temples sink in floods of fire. And startled nature trembled with the blast. When thus ripe lies are to perfection sprung,
This having heard andseen,some pow'runknown Full grown, and fit to grace a inortal tongue, Straight chang'd the scene, and snatch'd me from Thro’thousand vents, impatient, forth they flow, the throne.
And rush in millions on the world below; Before my view appear'd a structure fair, Fame fits aloft, and points them out their course, Its lite uncertain, if in carth or air ;
Their date determines, and prescribes their force;
Than leaves on trees, or sands upon the Thores; Born by the trumpet's blast, and scatter'd thro' the
Which first thould issue thro' the narrow vent : As to the fca returning rivers roll,
At last agreed, together out they fly, And the touch'd needle trembles to the pole ; Inseparable now the truth and lye; Hither, as to their proper place, arise
The strict companions are for ever join’d, Allvarious sounds from earth, and seas, and skies, And this or that unmix’d, no mortal e'er shall find, Or spoke aloud, or whisper'd in the car ;
While thus I stood, intent to see and hear, Nor ever filence, rest, or peace is here.
One came, mcthought, and whisper'd in my car : As on the smooth expanse of crystal lakes What could thus high thy rash ambition raise ? The finking Itone at first a circle makes, Art thou, fond youth, a candidate for praise ? The trembling surface, by the motion stirr’d, 'Tis true, said I, not void of hopes I came, Spreads in a second circle, then a third ; For who fo fond as youthful bards of Fame ? Wide, and more wide, the floating rings advance, But few, alas ! the casual blessing boast, Fill all the wat’ry plain, and to the margin dance: So hard to gain, so easy to be loft. Thus ev'ry voice and found, when first they break, How vain that second life in others breath, On neighb'ring air a soft imprellion make; Th’estate which wits inherit after death! Another ambient circle then they move; Eafe; health, and life, for this they must refign That, in its turn, impels the next above ; (Unsure the tenure, but how vast che fine!) Thro' undulating air the sounds are tent, The great man's curse, without the gains, endure, And spread o'er all the fluid element.
Be envy'd, wretched, and be flatter'd, poor ; There various news I heard of love and strife, All luckless wits their enemies profest, Of peace and war, health, sickness, death, and lifc, And all fuccessful, jealous friends at best. Of loss and gain, of famine and of store, Nor Fame I light, nor for her favours call ; Of storms at sea, and travels on the shore, She comes unlook'd for, if the comes at all. Of prodigies, and portents teen in air,
But if the purchase costs so dear a price Of fires and plaguics, and stars with blazing hair, As foothing folly, or exalting vice : Of turns of fortune, changes in the state, Oh! if the musc must flatter lawless sway, The falls of fav'rites, projects of the great, And follow still where fortune leads the way; Of old milinanagements, taxations new : Or if no basis bears my rising name, All neither wholly false, nor wholly true. But the fall’n ruins of another's fame,
Above, below, without, within, around, Then teach me, Heav'n! to scorn the guilty bavs, Confus'd, unnumber'd multitudes are found, Drive from iny breast that wretched luft of praise, Who pass, repass, advance, and glide away; Unblemish'd lct inc live, or die unknown; Hosts rais'd by fear, and phantoms of a day: Oh! grant an honcst fame, or grant me none.
§ 10. Imitation of Dr. Sivist. Pope. rraron; that Reason alone countervails all the THE HAPPY LIFE OF A COUNTRY PARSON.
other fuculsies. ---How much further this order
anu jubordination of living creatures may exPARSON, these things in thy pofsefling teni, above and below us ; tuere any part of Are better than the Bishop's blessing,
which broken, noi that part only, but the whole A Wife that inakes conserves; a Steel
connected creation, must be deftroyed.-The exThat carries double when there's need: October store, and best Virginia,
travagance, madness, and pride of such a de
fire. The consequence of all the absolute fxbTythe-Pig and Mortuary Guinea :
million due to Providence, both as io our proGazettes fent gratis down, and frank'd,
fent and future fate.
AWAKE, my Saint John ! leave all meaner
things A Chryfoftom to smooth thy band in.
To low ambition and the pride of kings. The Polyglott-three parts, -—my next, Let us (lince life can little more supply Howbeit,-likewise-now to my text.
Than just to look about us, and to die) Lo, here the Septuagint,--and Paul,
Expatiate free o'er all this scene of man; To sum the whole,-the clofe of all.
A mighty maze! but not without a plan : He that has these, may pass bis life,
A wild, where weeds and flow'rs promiscuous Drink with the 'Squirc, and kits his Wife; Or garden, tempting with forbidden fruit. [thoot a On Sundays preach, and eat his fill;
Together let us beat this ample field, And fast on Fridays--if he will :
Try what the open, what the covert yield ! Toast Church and Queen, explain the News, The latent tracts, the giddy heights explore Talk with Churchwardens about pews, Of all who blindly creep, or fightless foar ; Pray heartily for some new Gift,
Eye Nature's walks, shoot folly as it flies, And thake his head at Doctor SP.
And catch the manners living as they rise :
Laugh where we must, be candid where we can § 11. Ar Elay on Man : in Four Epistles. Pope. But vindicate the ways of God to man. To H. St. John, Lord Bolingbroke.
Say first, of God above, or man below,
What can we reason, but from what we know? ARGUMENT OF EPISTLE i.
Of man, what see we but his station here, Of the Nature and State of Man with respect to From which to reason, or to which refer? the UNIVERSE.
Thro'worlds unnumber'd tho’the God be known, Of Man in the abstratt.—That we can judge only 'Tis ours to trace him only in our own.
with regard to our rwn lijłem, being ignorant He, who thro' vast immensity can pierce, of the relations of systems and things. That See worlds on worlds compose one universen Man is not to be deemed imperfect, but a beirg Observe how system into syftem runs, suited 10 his place and rank in the creation, What other planets circle other suns, agreeable to the general order of things, and What vary'd being peoples ev'ry star, conformable 19 ends and relations to him un- May tell why Heav'n has made us as we are knocun.---That it is partly upon his ignorance But of this frame, the bearings and the tics, of future events, and partly upon the hope of a The strong connections, nice dependencies, future state, shat all his happiness in the prejent Gradations juft, has thy pervading foul depends. The pride of aiming at more knowo | Look'd thro’? or can a part contain the whole : ledge, and pretending to more perfection, the Is the great chain that draws all
to agree, cause of Man's error and misery. The impiety And drawn, supports, upheld by God, or thee? of puiting himself in the place of God, and Presumptuous man! the reason wouldīt thou find! judging of the fitness or unfitness, perfection or Why form'd so weak, so little, and so blind? imperfection, justice or injustice, of his dispen- First, if thou canst, the harder realon guess, sations. The absurdity of conceiting himself the Why form’d no wcaker, blinder, and no less ! final cauje of ihe creation, or expecting that Ark of thy mother earth, why oaks are made perfe&tion in the moral world, which is not in Taller and stronger than the weeds they lbade ? the natural.--The unreajunablenets of his com- Or ask of yonder argent fields above, plaints againji Providence, while on the one Why Jove's fatellites are less than Jove? hand he demands the perfeftions of the Angels, of systems possible, if 'tis confeft, and on the other the bodily qualifications of the "That Wisdom Infinite must form the best, Bruies; though to pulle's any of the sensitive Where all must full or not coherent be, faculties in a higher degree, would render him And all that rises rise in due degree ; miserable.-That throughout the whole visible Then in the scale of reas'ning life, 'tis plain, ceyriu, ar universal order and gradation in There must be, fomewhere, luch a rank as mans she sensual and mental faculties is observed, And all the question (wrangle e'er fo long) which causes a subordination of creature to Is only this, if God has plac'd him wrong creature, and of all creatures to Man: The Respecting man, whatever wrong we call, gradations of sense, instinct, thought, reflection, May, must be right, as relative to all.
In human works, tho' labour'd on with pain, Call imperfection what thou fancy'st such ;
All quit their sphere, and rush into the skies.
Ask for what end the heav'nly bodies shine? Then say not man's imperfect, Heav'n in fault; Earth for whose use? --Pride anfwers,“ 'Tis for Say rather, man's as perfect as he ought:
mine : His knowledge measur'd to his state and place; “ For me kind Nature wakes her genial pow'r, His time a moment, and a point his space, “ Suckles each herb, and spreads out ev'ry flow'r; If to be perfect in a certain sphere,
“ Annual for me, the grape, the rose renew What matter, foon or late, or here or there ; “ The juice nectareous, and the balmy dew; The blest to day is as completely so
“ For me, the mine a thousand treasures brings; As who began a thousand years ago. [Fate ; “ For me, hcalth gushes from a thousand springs;
Heav'n from all creatures hides the book of “ Seas roll to waft me, suns to light me rise ; All but the page prescrib'd, their present state : " My foot-stool earth, iny canopy the skies." From brutes what men, from men what fpirits But errs not Nature from this gracious end, Or who could suffer Being here below? [know; From burning suns when livid deaths descend, The lamb thy riot dooms to bleed to-day, When earthquakes swallow, or when tempefts Had he thy Reason, would he skip and play?
sweep Pleas'd to the last, he crops the flow'ry food, Towns to one grave, whole Nations to the deep? And licks the hand just rais'd to thed his blood. “ No ('tis reply'd) the first Almighty Cause Oh blindness to the future! kindly giv'n, “ Acts not by partial, but by gen'ral laws; That each may fill the circle mark'd by Heav'n: “ Th'exceptions fow; some change since all be. Who sees with cqual eye, as God of all,
gan : A hero perish or a sparrow fall ;
• And what created perfect!'-_Why then Man? Atoms or systems into ruin hurl'd;
If the great cnd be human Happiness, And now a bubble burst, and now a world. Then Nature deviates, and can Man do less ? Hope huinbly then ; with trembling pinions As much that end a constant course requires
Of show'rs and sunshine, as of Man's desires ; l'ait the great teacher Death, and God adore. As much eternal springs and cloudlets skies, What future bliss he gives not thee to know, As men for ever temp'rate calm and wise. [fign. But gives that Hope to be thy blelling now. If plagues or earthquakes break not Heav'n's de. Hope springs eternal in the Human brcast : Why then a Borgia, or a Catiline ? [forms, Man never Is, but always To be blest, Who knows but He, whose hand the lightning The foul unealy, and confin'd from home, Who heaves old Ocean, and who wings the storms, Rests and expatiates in a life to come.
Pours fierce Ainbition in a Cæsar's mind, Lo, the poor Indian ! whose untutor'd mind Or turns young Ammon loose to scourge manSees God in clouds, or hears him in the wind;
[tprings? His foul proud science never taught to stray, From pride, from pride, our very reasoning Far as the solar walk, or milky way;
Account for moral as for nat'ral things: Yet simple nature to his hope has giv'n, Why charge we Heav'n in those, in these acquit? Behind the cloud-topt hill, an humbler heav'n; In both, to reason right, is to submit. Soinc safer world in depth of woods embrac'd, Better for us, perhaps, it might appear, Some happier island in the wat’ry waste, Were there all harmony, all virtue here; Where Naves once more their native land behold; That never air or ocean felt the wind; No fiends torment, no Christians thirst for gold. That never passion discompos'd the mind. To Be, contents his natural defire ;
But all sublists by elemental strife; He asks no Angel's wing, no Seraph's fire; And passions are the elements of Life. But thinks, admitted to that equal sky,
The gen'ral order, since the whole began, His faithful dog shall bear him company. Is kept in Nature, and is kept in Man. [soar, Go, wiser thou ! and in thy scale of senie, What would this Man ? Now upward will he Weigh thy Opinion againá Providence ; And little less than Angel, would be more!
Now looking downwards, just as griev'd appears / Beast, bird, fish, infect, what no eye can see,
Tenth, or ten thousandth, breaks the chain alike, Nothing to add, and nothing to abate.
And, if each system in gradation roll Each beast, each infect, happy in its own : Alike essential to ch'amazing Whole, Is Heav'n unkind to Man, and Man alone ? The least confusion but in one, not all Shall he alone, whoin rational we call,
That fyftem oniv, but the Whole tnult fall. Be pleas'd' with nothing, if not bleft with all ? Let eaith unbalanc'd from her orbit fly,
The bliss of inan(could Pride that bletting find) Planets and Suns run law less thro'the sky; Is not to act or think beyond mankind; Let ruling Angels from their spheres be hur!’d, No pow'rs of body or of soul to thare,
Being on Being wreck’d, a:d world on world; But what his nature and his state can bear. Heav'n's whole foundations to their centre nod, Why has not man a microscopic eye?
Aud nature trembles to the throne of God. For this plain reason, Man is not a Fly.
All this dread Order break - for whom? for Say what the use, were finer optics giv'n
thee? T'inspect a mite, not comprehend the heav'n? Vile torin' oh Madness! Pride! In piety! Or touch, if tremblingly alive all o'er,
What if the foot, ordain’d the duft to read, To smart and agonize at ev'ry pore?
Or hand, to toil, a!pir'd to be the head ? Or quick effluvia darting thro' the brain, What if the head, the eye, or ear repin'd Die of a rose in aromatic pain?
To serve mere engines to the ruling Mind? If nature thunder'd in his op'ning ears, Just as absurd for any part to claim And tunnid him with the music of the spheres, To be anether in this gen’ral fraine ; How would he wish that Heav'n had left him ftill Just as absurd, to mourn the talks or pains The whisp'ring Zephyr, and the purling rill ! The great directing Mind of all orlains. Who finds not Providence all good and wilc, All are but parts of one ftupendous whole, Alike in what it gives and what denics ? Whofe body Nature is, and God the soul;
Far as Creation's ample range extends, That chang'd thro' all, and yet in all the faine ; The scale of fensual, mental pow'rs ascends : Great in the earth as in th'ethereal frame; Mark how it mounts to Man's imperial racc, Warins in the fun, refreshes in the breeze, From the green myriads in the peopled grats : Glows in the stars, and blossoins in the trecs; What modes of light betwixt each wide extreme, Lives thro all life, extends thro' all extent; The mole's dim curtain and the lynx's bưam : Spreads undivided, operates unspent ; Of smell, the headlong lioness between, Breathes in our soul, informs our mortal part And hound fagacious on the tainted green: As full, as perfect, in a hair as heart; Of hearing, from the life that fills the flood, As full, as perfect, in vile Man that mourns, To that which warbles through the vernal wood? As the rapt Seraph that adores and burns The spider's touch, how exquisitely fine ! To him no high, no low, no great, no finall; Feels at each thread, and lives along the line : He fills, he bounds, connects, and equals all. In the nice bee what sense ro subtly truc
Cease then, nor Order imperfection name :
Secure to be as bleft as thou canti bear :
All Chance, Direction, which thou canst not fee ;
• ARGUMENT OF EPISTLE All matter quick, and buifting into birth. Above, how high progressive life may go!
Of the Nature and State of Man rith refcfl 10 Around, how wide! how deep extend below!
Hirself, as an Individ.al. Vast chain of being ! which from God began; The business of Man n91 to dry into Gui, but in iudv Natures ethereal, human, angel, man,
Hmielf. His Middle Nuture: his Porrors and
Froilties. — The Limits of his Capacity: - The Trace Science then, with Modesty thy guides truo Principles of Van, Self-love and Reason, First qrip off all her equipage of Pride ; both vcerjury. — Self-love the fironger, and Deduct but what is Vanity or Dress, chy.—Their end the same. — The Passions, ard | Or Learning's Luxury, or Idleness ;
The Preciominant Paffion, and its Or tricks to thew the stretch of human brain, force.--Its Neceffity, in diretting Men to differ - Mere curious pleasure, or ingenious pain; ent Purposes.--Its providential Uje, in fixing Expunge the whole, or lop th’excrefcent parts our Principle, and a certaining our Virtue Of all our vices have created Arts; Virtue and Vice joined in our mixed Nature; Then see how little the remaining lum, the limits near, yet the things separate and evi- Which serv'd the past, and must the time to come! dent. What is the Office of Reason.— Horu Two Principles in human nature reign; olious Vice in itself, and how we deceive our - Self-love to urge, and Reason to restrain; Jelves into it.-That, hortever, the Ends of Nor this a good, nor that a bad we call, Providence and general Good are answered in Each works its end, to move or govern all : our Parions and Imperfe&tions.- Huw vsefully And to their proper operation still, these are diftributed to all Orders of Men. Ascribe all Good; to their improper, Ill. Iloru weful they are 10 Suciety — And to Indi Self-love, the spring of motion, acts the soul; viduals In every flate, and every age of Reason's comparing balance rules the whole. life.
Man, but for that, no action could attend ;
And, but for this, were active to no end :
Fix'd like a plant on his peculiar spot,
Or, meteor-like, Aame lawless thro' the void, Plac'd on this itthmus of a middle State,
Destroying others, by himself destroy'd. A being darkly wise, and rudely great : Most frength the moving principle requires ; With too much knowledge for the Sceptic fide, Active its task, it prompts, impels, inspires. With too much weakness for the Stoic's pride, Sedate and quict the comparing lies; He hangs between ; in doubt to act or reit; Form'd but to check, delib'rate, and advise. In doubt to decin himself a God or Beaft; Self-love, fill stronger, as its object's nigh ; In doubt his Mind or Body to prefer,
Rcason's at diftance, and in prospect lie : Born but to die, and reas’ning but to err; That sees immediate good by present sense ; Alike in ignorance, his reason such,
Reason, the future and the consequence. Whether he thinks too little or too much : Thicker than arguments, temptations throng; Chaos of Thought and Pailion, all confus'd; At best more watchful this, but that more strong.' Still by himself abus’d or disabus'd;
The action of the stronger to suspend, Croatid half to rise, and half to fall;
Rcaton still use, to Reaton ftill attend. Great lord of all things, yet a prey to all ; Attention, habit, and experience gains; Sole judre of Truth, in endless Error hurld: Each strengthens Reason, and Self-love restrains. The glory, jest, and riddle of the world! Let subile fchoolmen teach these friends to tight, Go, wond'rous creature! mount whcre Science More studious to divide than to unite; guides;
And Grace and Virtue, Sense and Reason split, Go, mcafure carth, weigh air, and state the tides; With all the raih dexterity of wit. Instruct the planets in what orbs to run, Wits, just like Fools, at war about a name, Correar old Tine, and regulate the Sun; Have full as oft no meaning, or the same. Go, foar with Plato to th’empyreal sphere, Self-love and Reason to one end aspire; To the fisit good, first perfect, and thi ft fair; Pain their aversion, Picafure their dcfire ; Or tread the nazv round his follow'rs trod, But greedy That, its object would devour; Hud quittias feate, call initating God; This talte the honey, and not wonnd the flow's: As Balter: prictis in giełdy circles run,
Picafure, or wrong or rightly understood, And turn their head, to imitate the Sun. Our greatest evil, or our greateft good. Go, tcach Eterna Viliom how to rule
Modes of Scłf-love the Paffions we may call: Thun drop to chytilf, and be a tool!
'Tis rcal good, or fceming, moves them all: Surerior beings, when of late they faw But since not ev'ry good we can divide, A mert: illinifold all Nature's law, And Reafoa bids us for our own provide; Aguir'd ruch wiidoin in an cartily share, Patłions, tho'lchili, if their means be fair, And their'da Neiton as we theiv an Ape. List under Reafon, and deferve her care ;
Could he, whofe rules the rapid Comet bind, Those, that imparted, court a nobler aim, Dufcribe or as one lorement of his lind? Exalt their kind, and take some Virtue's name. Who saw its fires hore oile, and there dcfcend, In lazy A parhy let Stoics boaft Explain his own beginning, or his end ? Their Virtue fix'd ; 'tis fix'd as in a frost; Alas, what wonder! Man's fuperior part Contracted all, retiring to the breast; Inchieck'd inay rife, and climb tron art to art; But firenyth of mind is Exercite, not Reff : Bilt when his own great work is but begun, The rising tempeft puts in act the soul; Tihat Rcaion 1 caves, by Pallion is undone. Parts it may ravage, but preferves the whole.