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There various news I heard of love and strife, Of peace and war, health, sickness, death, and life, Of loss and gain, of famine and of store,
Of storms at sea, and travels on the shore,
Till to the clouds their curling heads aspire,
And towers and temples sink in floods of fire.
When thus ripe lies are to perfection sprung,
Full grown, and fit to grace a mortal tongue,
Through thousand vents, impatient, forth they flow,
And rush in millions on the world below;
Fame sits aloft, and points them out their course,
Their date determines, and prescribes their force
Some to remain, and some to perish soon:
Or wane and wax alternate like the Moon.
Around a thousand winged wonders fly, [the sky.
Borne by the trumpet's blast, and scatter'd through
There, at one passage, oft you might survey
A lie and truth contending for the way;
And long 'twas doubtful, though so closely pent,
Which first should issue through the narrow vent:
At last agreed, together out they fly,
Inseparable now the truth and lie;
The strict companions are for ever join'd,
And this or that unmix'd, no mortal e'er shall find.
While thus I stood, intent to see and hear,
One came, methought, and whisper'd in my ear:
"What could thus high thy rash ambition raise?
Art thou, fond youth, a candidate for praise ?"
""Tis true," said I, "not void of hopes I came,
For who so fond as youthful bards of Fame?
But few, alas! the casual blessing boast,
So hard to gain, so easy to be lost.
How vain that second life in others' breath,
Th' estate which wits inherit after death!
Ease, health, and life, for this they must resign,
(Unsure the tenure, but how vast the fine!)
The great man's curse, without the gains, endure,
Be envied, wretched, and be flatter'd, poor;
All luckless wits their enemies profest,
And all successful, jealous friends at best.
Nor Fame I slight, nor for her favors call;
She comes unlook'd for, if she comes at all.
But if the purchase costs so dear a price
As soothing Folly, or exalting Vice:
Oh! if the Muse must flatter lawless sway,
And follow still where Fortune leads the way;
Or if no basis bear my rising name,
But the fall'n ruins of another's fame;
Of prodigies, and portents seen in air,
Of fires and plagues, and stars with blazing hair,
Of turns of fortune, changes in the state,
The fails of favorites, projects of the great,
Of old mismanagements, taxations new:
All neither wholly false, nor wholly true.
Above, below, without, within, around,
Confus'd, unnumber'd multitudes are found,
Who pass, repass, advance, and glide away;
Hosts rais'd by fear, and phantoms of a day:
Astrologers, that future fates foreshow,
Projectors, quacks, and lawyers, not a few;
And priests, and party zealots, numerous bands
With home-born lies, or tales from foreign lands;
Each talk'd aloud, or in some secret place,
And wild impatience star'd in every face.
The flying rumors gather'd as they roll'd,
Scarce any tale was sooner heard than told;
And all who told it added something new,
And all who heard it made enlargements too,
In every ear it spread, on every tongue it grew.
Thus flying east and west, and north and south,
News travell'd with increase from mouth to mouth.
So from a spark, that kindled first by chance,
With gathering force the quickening flames ad- Andræmon lov'd; and, bless'd in all those charms
FROM OVID'S METAMORPHOSES, BOOK IX.
SHE said, and for her lost Galanthis sighs,
When the fair consort of her son replies:
Since you a servant's ravish'd form bemoan,
And kindly sigh for sorrows not your own;
Let me (if tears and grief permit) relate
A nearer woe, a sister's stranger fate.
No nymph of all chalia could compare
For beauteous form with Dryope the fair,
Her tender mother's only hope and pride
(Myself the offering of a second bride).
This nymph, compress'd by him who rules the day,
Whom Delphi and the Delian isle obey,
That pleas'd a god, succeeded to her arms.
Then teach me, Heaven! to scorn the guilty bays,
Drive from my breast that wretched lust of praise;
Unblemish'd let me live, or die unknown;
Oh, grant an honest fame, or grant me none !"
A lake there was, with shelving banks around,
Whose verdant summit fragrant myrtles crown'd.
These shades, unknowing of the Fates, she sought,
And to the Naiads flowery garlands brought;
Her smiling babe (a pleasing charge) she prest
Within her arms, and nourish'd at her breast.
Not distant far, a watery lotos grows;
The spring was new, and all the verdant boughs,
Adorn'd with blossoms, promis'd fruits that vie
In glowing colors with the Tyrian dye:
Of these she cropp'd to please her infant son:
And I myself the same rash act had done;
But lo! I saw (as near her side I stood)
The violated blossoms drop with blood.
Upon the tree I cast a frightful look;
The trembling tree with sudden horror shook.
Lotis the nymph (if rural tales be true),
As from Priapus' lawless lust she flew,
Forsook her form; and, fixing here, became
A flowery plant, which still preserves her name.
This change unknown, astonish'd at the sight,
My trembling sister strove to urge her flight:
And first the pardon of the nymphs implor'd,
And those offended sylvan powers ador'd:
But when she backward would have fled, she found
Her stiffening feet were rooted in the ground:
In vain to free her fastening feet she strove,
And, as she struggles, only moves above;
She feels th' encroaching bark around her grow
By quick degrees, and cover all below:
Surpris'd at this, her trembling hand she heaves
To rend her hair; her hand is fill'd with leaves:
Where late was hair, the shooting leaves are seen
To rise, and shade her with a sudden green.
The child Amphissus, to her bosom press'd,
Perceiv'd a colder and a harder breast,
And found the springs, that ne'er till then denied
Their milky moisture, on a sudden dried.
I saw, unhappy! what I now relate,
And stood the helpless witness of thy fate,
Embrac'd thy boughs, thy rising bark delay'd,
There wish'd to grow, and mingle shade with shade.
Behold Andræmon and th' unhappy sire
Appear, and for their Dryope inquire;
A springing tree for Dryope they find,
And print warm kises on the panting rind;
Prostrate, with tears their kindred plant bedew,
And close embrace as to the roots they grew.
The face was all that now remain'd of thee,
No more a woman, nor yet quite a tree;
Thy branches hung with humid pearls appear,
From every leaf distils a trickling tear,
And straight a voice, while yet a voice remains,
Thus through the trembling boughs in sighs com-
"If to the wretched any faith be given,
I swear by all th' unpitying powers of Heaven,
No wilful crime this heavy vengeance bred;
In mutual innocence our lives we led :
If this be false, let these new greens decay,
Let sounding axes lop my limbs away,
And crackling flames on all my honors prey!
But from my branching arms this infant bear,
Let some kind nurse supply a mother's care:
And to his mother let him oft be led,
Sport in her shades, and in her shades be fed;
Teach him, when first his infant voice shall frame
Imperfect words, and lisp his mother's name,
To hail this tree; and say, with weeping eyes,
Within this plant my hapless parent lies:
And when in youth he seeks the shady woods,
Oh, let him fly the crystal lakes and floods,
Nor touch the fatal flowers; but warn'd by me,
Believe a goddess shrin'd in every tree.
My sire, my sister, and my spouse, farewell!
If in your breasts or love or pity dwell,
Protect your plant, nor let my branches feel
The browsing cattle, or the piercing steel.
Farewell! and since I cannot bend to join
My lips to yours, advance at least to mine.
My son, thy mother's parting kiss receive,
While yet thy mother has a kiss to give.
I can no more; the creeping rind invades
My closing lips, and hides my head in shades:
Remove your hands; the bark shall soon suffice
Without their aid to seal these dying eyes."
She ceas'd at once to speak, and ceas'd to be; And all the nymph was lost within the tree; Yet latent life through her new branches reign'd, And long the plant a human heat retain'd.
VERTUMNUS AND POMONA.
FROM OVID'S METAMORPHOSES, BOOK IV. THE fair Pomona flourish'd in his reign: Of all the virgins of the sylvan train, None taught the trees a nobler race to bear, Or more improv'd the vegetable care. To her the shady grove, the flowery field, The streams and fountains, no delights could yield; "Twas all her joy the ripening fruits to tend, And see the boughs with happy burthens bend. The hook she bore instead of Cynthia's spear, To lop the growth of the luxuriant year, To decent form the lawless shoots to bring, And teach th' obedient branches where to spring. Now the cleft rind inserted graffs receives, And yields an offspring more than Nature gives;
Now sliding streams the thirsty plants renew,
And feed their fibres with reviving dew.
These cares alone her virgin breast employ,
Averse from Venus and the nuptial joy.
Her private orchards, wall'd on every side,
To lawless sylvans all access denied.
How oft the Satyrs and the wanton Fawns,
Who haunt the forest, or frequent the lawns,
The god whose ensign scares the birds of prey,
And old Silenus, youthful in decay,
Employ'd their wiles and unavailing care,
To pass the fences, and surprise the fair!
Like these, Vertumnus own'd his faithful flame,
Like these, rejected by the scornful dame.
To gain her sight a thousand forms he wears :
And first a reaper from the field appears;
Sweating he walks, while loads of golden grain
O'ercharge the shoulders of the seeming swain.
Oft o'er his back a crooked scythe is laid,
And wreaths of hay his sun-burnt temples shade
Oft in his harden'd hand a goad he bears,
Like one who late unyok'd the sweating steers.
Sometimes his pruning-hook corrects the vines,
And the loose stragglers to their ranks confines.
Now gathering what the bounteous year allows
He pulls ripe apples from the bending boughs.
A soldier now, he with his sword appears;
A fisher next, his trembling angle bears:
Each shape he varies, and each art he tries,
On her bright charms to feast his longing eyes.
A female form at last Vertumnus wears, With all the marks of reverend age appears, His temples thinly spread with silver hairs: Propp'd on his staff, and stooping as he goes, A painted mitre shades his furrow'd brows. The god, in this decrepit form array'd, The gardens enter'd, and the fruit survey'd ; And "Happy you!" (he thus address'd the maid) "Whose charms as far all other nymphs outshine As other gardens are excell'd by thine!" Then kiss'd the fair; (his kisses warmer grow Than such as women on their sex bestow ;) Then, plac'd beside her on the flowery ground, Beheld the trees with autumn's bounty crown'd. An elm was near, to whose embraces led, The curling vine her swelling clusters spread: He view'd her twining branches with delight, And prais'd the beauty of the pleasing sight.
"Yet this tall elm, but for his vine" (he said) "Had stood neglected, and a barren shade; And this fair vine, but that her arms surround Her married elm, had crept along the ground. Ah, beauteous maid! let this example move Your mind, averse from all the joys of love: Deign to be lov'd, and every heart subdue! What nymph could e'er attract such crowds as you? Not she whose beauty urg'd the Centaur's arms, Ulysses' queen, nor Helen's fatal charms. Ev'n now, when silent scorn is all they gain, A thousand court you, though they court in vain, A thousand sylvans, demigods, and gods, That haunt our mountains, and our Alban woods. But if you'll prosper, mark what I advise, Whom age and long experience render wise, And one whose tender care is far above All that these lovers ever felt of love, (Far more than e'er can by yourself be guess'd) Fix on Vertumnus, and reject the rest. For his firm faith I dare engage my own; Scarce to himself, himself is better known.
To distant lands Vertumnus never roves;
Like you, contented with his native groves;
Nor at first sight, like most, admires the fair;
For you he lives; and you alone shall share
His last affection, as his early care.
Besides, he's lovely far above the rest,
With youth immortal, and with beauty blest.
Add, that he varies every shape with ease,
And tries all forms that may Pomona please.
But what should most excite a mutual flame,
Your rural cares and pleasures are the same.
To him your orchard's early fruit are due,
(A pleasing offering when 'tis made by you,)
He values these; but yet (alas!) complains,
That still the best and dearest gift remains.
Not the fair fruit that on yon branches glows
With that ripe red th' autumnal sun bestows;
Nor tasteful herbs that in these gardens rise,
Which the kind soil with milky sap supplies;
You, only you, can move the god's desire:
Oh, crown so constant and so pure a fire!
Let soft compassion touch your gentle mind;
Think, 'tis Vertumnus begs you to be kind;
So may no frost, when early buds appear,
Destroy the promise of the youthful year;
Nor winds, when first your florid orchard blows,
Shake the light blossoms from their blasted boughs!"
This when the various god had urg'd in vain,
He straight assum'd his native form again;
Such, and so bright an aspect now he bears,
As when through clouds th' emerging Sun appears,
And, thence exerting his refulgent ray,
Dispels the darkness, and reveals the day.
Force he prepar'd, but check'd the rash design:
For when, appearing in a form divine,
The nymph surveys him, and beholds the grace
Of charming features, and a youthful face;
In her soft breast consenting passions move,
And the warm maid confess'd a mutual love.
the place of God, and judging of the fitness or unfitness, perfection or imperfection, justice or injustice, of his dispensations. V. The absurdity of conceiting himself the final cause of the creation, or expecting that perfection in the moral world, which is not in the natural. VI. The unreasonableness of his complaints against Providence, while on the one hand he demands the perfection of the angels, and on the other the bodily qualifications of the brutes; though, to possess any of the sensitive faculties in a higher degree, would render him miserable. VII. That throughout the whole visible world, an universal order and gradation in the sensual and mental faculties is observed, which causes a subordination of creature to creature, and of all creatures to man. The gradations of sense, instinct, thought, reflection, reason; that reason alone countervails all the other faculties. VIII. How much farther this order and subordination of living creatures may extend above and below us; were any part of which broken, not that part only, but the whole connected creation, must be destroyed. IX. The extravagance, madness, and pride of such a desire. X. The consequence of all the absolute submission due to Providence, both as to our present and future state.
AN ESSAY ON MAN.
IN FOUR EPISTLES,
AWAKE, my St. John! leave all meaner things
To low ambition and the pride of kings.
Let us (since life can little more supply
Than just to look about us, and to die)
Expatiate free o'er all this scene of man;
A mighty maze! but not without a plan:
A wild, where weeds and flowers promiscuous shoot;
Or garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield;
The latent tracts, the giddy heights, explore
Of all who blindly creep, or sightless soar;
Eye Nature's walks, shoot Folly as it flies,
And catch the manners living as they rise:
Laugh where we must, be candid where we can;
But vindicate the ways of God to man.
I. Say, first, of God above, or man below,
What can we reason, but from what we know?
Of man, what see we but his station here,
From which to reason, or to which refer?
Through worlds unnumber'd though the God be
TO H. ST. JOHN, LORD BOLINGBROKE.
'Tis ours to trace him only in our own.
He, who through vast immensity can pierce,
OF THE NATURE AND STATE OF MAN WITH RE- See worlds on worlds compose one universe,
SPECT TO THE UNIVERSE.
Observe how system into system runs, What other planets circle other suns, What varied Being peoples every star, May tell why Heaven has made us as we are. Of man in the abstract.-I. That we can judge only But of this frame the bearings and the ties, with regard to our own system, being ignorant of The strong connexions, nice dependencies, the relations of systems and things. II. That man Gradations just, has thy pervading soul
Look'd through? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?
II. Presumptuous man! the reason wouldst thou
is not to be deemed imperfect, but a being suited to his place and rank in the creation, agreeable to the general order of things, and conformable to ends and relations to him unknown. III. That it is partly upon his ignorance of future events, and partly upon the hope of a future state, that all his happiness in the present depends. IV. The pride of aiming at more knowledge, and pretending to more perfection, the cause of man's error and misery. The impiety of putting himself in
Why form'd so weak, so little, and so blind?
First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less?
Ask of thy mother Earth, why oaks are made
Taller or weaker than the weeds they shade?
Or ask of yonder argent fields above,
Why Jove's Satellites are less than Jove?
Of systems possible, if 'tis confest,
That Wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reasoning life, 'tis plain,
There must be, somewhere, such a rank as man:
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting man, whatever wrong we call
May, must be right, as relative to all.
In human works, though labor'd on with pain,
A thousand movements scarce one purpose gain:
In God's, one single can its end produce;
Yet serves to second too some other use.
So man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
"Tis but a part we see, and not a whole.
When the proud steed shall know why man re- And who but wishes to invert the laws
Of order, sins against th' Eternal Cause.
His fiery course, or drives him o'er the plains;
When the dull ox, why now he breaks the clod,
Is now a victim, and now Egypt's god:
Then shall man's pride and dullness comprehend
His actions', passions', being's, use and end;
Why doing, suffering, check'd, impell'd; and why
This hour a slave, the next a deity.
Hope humbly then; with trembling pinions soar,
Wait the great teacher, Death; and God adore.
What future bliss, he gives not thee to know,
But gives that hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never Is, but always To be blest:
The soul, uneasy, and confin'd from home,
Rests and expatiates a life to come.
Lo, the poor Indian! whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul proud Science never taught to stray
Far as the solar walk, or milky way;
Yet simple Nature to his hope has given,
Behind the cloud-topt hill, an humbler Heaven;
Some safer world in depth of woods embrac'd,
Some happier island in the watery waste,
Where slaves once more their native land hehold,
No fiends torment, no Christians thirst for gold.
To be, contents his natural desire,
He asks no angel's wing, no seraph's fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.
IV. Go, wiser thou! and in thy scale of sense,
Weigh thy opinion against Providence;
Call imperfection what thou fancy'st such;
Say, here he gives too little, there too much :
Destroy all creatures for thy sport or gast,
Yet say, if man's unhappy, God's unjust;
If man alone engross not Heaven's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance and the rod,
Re-judge his justice, be the god of God.
In Pride, in reasoning Pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still 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:
V. Ask for what end the heavenly bodies shine, Earth for whose use ? Pride answers, "Tis for mine:
For me kind Nature wakes her genial power;
Suckles each herb, and spreads out every flower;
Annual for me, the grape, the rose, renew
The juice nectareous, and the balmy dew;
Then say not Man's imperfect, Heaven in fault; For me, the mine a thousand treasures brings;
Say, rather, Man's as perfect as he ought:
His knowledge measur'd to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here, or there?
The blest to-day is as completely so,
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My footstool Earth, my canopy the skies."
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
As who began a thousand years ago.
III. Heaven from all creatures hides the book of "No," 'tis replied, "the first Almighty Cause
Acts not by partial, but by general laws;
All but the page prescrib'd, their present state:
From brutes what men, from men what spirits know:
Or who could suffer being here below?
The lamb thy riot dooms to bleed to-day,
Had he thy reason, would he skip and play?
Pleas'd to the last, he crops the flowery food,
And licks the hand just rais'd to shed his blood.
Oh blindness to the future! kindly given,
That each may fill the circle mark'd by Heaven:
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurl'd,
And now a bubble burst, and now a world.
Th' exceptions few; some change since all begun :
And what created perfect?" Why then man?
If the great end be human happiness,
Then Nature deviates; and can man do less?
As much that end a constant course requires
Of showers and sun-shine, as of man's desires;
As much eternal springs and cloudless skies,
As men for ever temperate, calm, and wise.
If plagues or earthquakes break not Heaven's design,
Why then a Borgia, or a Catiline;
Who knows, but he whose hand the lightning forms,
Who heaves old Ocean, and who wings the storms;
Pours fierce ambition in a Cæsar's mind,
Or turns young Ammon loose to scourge mankind?
From pride, from pride our very reasoning springs:
Account for moral as for natural things:
Why charge we Heaven in those, in these acquit?
In both, to reason right, is to submit.
Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind,
That never passion discompos'd the mind.
But all subsists by elemental strife;
And passions are the elements of life.
The general order, since the whole began,
Is kept in Nature, and is kept in man.
VI. What would this man? Now upward will he
And, little less than angel, would be more ;
Now looking downwards, 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 use, had he the powers of all?
Nature to these without profusion, kind,
The proper organs, proper powers assign'd;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own:
Is Heaven unkind to man, and man alone?
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not blest with all?
The bliss of man (could pride that blessing find)
Is not to act or think beyond mankind;
No powers of body or of soul to share,
But what his nature and his state can bear.
Why has not man a microscopic eye?
For this plain reason, man is not a fly.
Say what the use, were finer optics given,
T'inspect a mite, not comprehend the Heaven?
Or touch, if tremblingly alive all o'er,
To smart and agonize at every pore?
Or quick effluvia darting through the brain,
Die of a rose in aromatic pain?
If Nature thunder'd in his opening ears,
And stunn'd him with the music of the spheres,
How would he wish that Heaven had left him still
The whispering zephyr, and the purling rill!
Who finds not Providence all good and wise,
Alike in what it gives, and what denies ?
VII. Far as creation's ample range extends,
The scale of sensual, mental powers ascends:
Mark how it mounts to man's imperial race,
From the green myriads in the peopled grass :
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam;
Of smell, the headlong lioness between,
And hound sagacious on the tainted green;
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood!
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From poisonous herbs extracts the healing dew!
How Instinct varies in the grovelling swine,
Compar'd, half-reasoning elephant, with thine!
"Twixt that, and Reason, what a nice barrier!
For ever separate, yet for ever near!
Remembrance and Reflection how allied!
What thin partitions Sense from Thought divide!
And middle natures, how they long to join,
Yet never pass th' insuperable line!
Without this just gradation, could they be
Subjected, these to those, or all to thee?
The powers of all subdued by thee alone,
Is not thy Reason all these powers in one?
VIII. See, through this air, this ocean, and this
All matter quick, and bursting into birth.
Above, how high! progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being! which from God began,
Natures ethereal, human, angel, man,
Beast, bird, fish, insect, what no eye can see,
No glass can reach; from Infinite to thee,
From thee to Nothing.-On superior powers
Were we to press, inferior might on ours;
Or in the full creation leave a void,
Where, one step broken, the great scale's destroy'd:
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 th' amazing whole,
The least confusion but in one, not all
That system only, but the whole must fall.
Let Earth unbalanc'd from her orbit fly,
Planets and suns run lawless through the sky;
Let ruling angels from their spheres be hurl'd,
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.
All this dread order break-for whom? for thee?
Vile worm-oh madness! pride! impiety!
IX. What if the foot, ordain'd the dust to tread,
Or hand, to toil, aspir'd to be the head?
What if the head, the eye, or ear, repin'd
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
The great directing mind of all ordains.
All are but parts of one stupendous whole, Whose body Nature is, and God the soul; That chang'd through all, and yet in all the same; Great in the Earth, as in th' ethereal frame; Warms in the Sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees; Lives through all life, extends through 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 seraph that adores and burns: To him no high, no low, no great, no small; He fills, he bounds, connects, and equals all.
X. Cease, then, nor order imperfection name :
proper bliss depends on what we blame.
Know thy own point: this kind, this due degree
Of blindness, weakness, Heaven bestows on thee.
Submit.-In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing Power,
Or in the natal, or the mortal hour.
All Nature is but Art, unknown to thee;
All Chance, Direction, which thou canst not see;
All Discord, Harmony not understood;
All partial Evil, universal Good.
And, spite of Pride, in erring Reason's spite,
One truth is clear, WHATEVER IS, IS RIGHT.
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 himself. His middle nature: his powers and frailties. The limits of his capacity. II. The two principles of man, self-love and reason, both necessary. Self-love the stronger, and why. Their end the same. III. The passions, and their use. The predominant passion, and its force. Its necessity, in directing men to different purposes. Its providential use, in fixing our principle, and ascertaining our virtue. IV. Virtue and vice joined in our mixed nature; the limits near, yet the