Puslapio vaizdai

The bliss of Man (could Pride that bleffing find) Is not to act or think beyond mankind; No pow'rs of body, or of foul to share, But what his nature and his ftate can bear. Why has not Man a microscopic eye? For this plain reason, man is not a fy: Say what the use, were finer optics giv'n,T' inspect a mite, not comprehend the heav'n? Or touch, if tremblingly alive all o'er, To smart and agonize at ev'ry pore? Or quick effluvia darting thro' the brain, Die of a role in aromatic pain? If nature thunder'd in his op'ning ears, And stunn'd him with the music of the spheres, How would he'wish that Heav'n had left him till The whisp'ring Zephyr, and the purling rill? Who finds not Providence all good and wife, Alike in what it gives, and what denies ? ORDER and SUBORDINATION prevail through

all the WORKS of GOD, which form one entire WHOLE. (POPE.)

YAR as Creation's ample range extends,
Mark how it mounts to Man's imperial race,
From the green myriads in the peopled grass:
What modes of fight 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 food,
To that which warbles through the vernal wood?
The fpider's touch, how exquifitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what fense fo subtly true
From pois'nous herbs extracts the healing dew?
How instinct varies in the grov'ling swine,
Compar'd, half-reas'ning elephant, with thine!
?Twixt that, and reason, what a nice barrier ? :
For ever sep'rate, yet for ever near!
Remembrance and reflection how ally'd ;
What thin partitions sense from thought divide?
And middle natures, how they long to join,
Yet never pass th' infuperable line!



Without this just gradation, could they be
Subjected, these to those, or all to thee?
The pow'rs of all subdu'd by thee alone,
Is not thy Reason all these pow'rs in one?

See, thro' this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high, progressive life may go !
Around, how wide! how deep extend below!
Vaft chain of being! which from God began,
Natures æthereal, 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 pow'rs
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 effential to th' amazing whole,
The least confusion but in one, not all
That system only, but the whole muft fall.
Let earth unbalanc'd from her orbit Ay,
Planets and suns run lawless thro' the sky;
Let ruling angels from their spheres be hurlid,
Being on being wreck'd, and world on world';
Heav’n’s whole foundations to their centre nod,
And nature tremble to the throne of God.
All this dread Order break-for whom? for thee?
Vile worm!-oh Madness! Pride! Impiety!

What if the foot, ordain'd the dust to tread,
Or hand, to toil, afpir'd to be the head?
What if the head, the eye; or ear repia'd
To serve mere engines to the ruling Mind?
Just as absurd for any part to claim
To be another, in this gen'ral frame:
Just as absurd, to mourn the talks 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 thro' all, and yet in all the same;
Great in the earth, as in th' æthereal frame;
Warms in the fun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,

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Lives thro' all life; extends thro' all extent, ?ove!!
Spreads undivided, operates unspent; 1101
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 allsiuis

Cease then, nor OR-DER: Imperfection name:
Our proper bliss depends on what we blame.com
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n 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 Pow'r,
Or in the natal, or the mortal hour.
All Nature is but Art unknown to thee; to
All Chance, Direction, which thou canst not fee;
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.
The different OFFICES of REASON and SELF-

LOVE. [Pope.]
WO Principles in human nature reign;
Nor this a good, nor that a bad we call,
Each works its end, to move or govern all:
And to their proper operation still,
Ascribe all Good, to their improper, Ill.

Self-love, the spring of motion, acts the soul is
Reason's comparing balance rules the whole
Man, but for that, no action could attendi! paul si
And, but for this, were active to no end :
Fix'd like a plant on his peculiar spot,
To draw nutrition, propagate, and rot:
Or, meteor-like, flame lawless thro' the void,
Destroying others, by himself deftroy'd.

Most strength the moving principle requires;
Active its task, it prompts, impels, inspires, 1
Sedate and quiet the comparing lies, such
Forni'd but to check, delib’tate, and advise.com



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Self-love, ftill stronger, as its objects nigh MD 2091
Reason's at distance, and in prospect lie: 11

That fees immediate good by present sense ;
Reason, the future and the consequence.
Thicker than arguments, temptations throng,
At best more watchful this, but that more strong.
The Action of the stronger to fufpend
Reason ftill use, to Reason ftill attend.
Attention, habit and experience gains ;
Each strengthens Reason, and Self-love restrains.
Let subtle schoolmen teach these friends to fight,
More ftudious to divide than to unite ;
And Grace and Virtue, Sense and Reason split,
With all the rash dexterity of wit.
Wits, just like Fools, at war about a name,
Have full as oft no meaning, or the same.
Self-love and Reason to one end aspire,
Pain their aversion, Pleasure their desire ;
But greedy That, its object would devour,
This taste the honey, and not wound the flow'r :
Pleasure, or wrong or rightly understood,
Our greatest evil, or our greateft good.
On the PASS I O N S.

ODES of Self-love the Passions we may call :

'Tis real good, or seeming, moyes them all;
But since not ev'ry good we can divide,
And reason bids us for our own provide:
Passions, tho' selfish, if their means be fair,
Lift under Reason, and deserve her care;
Those, that imparted, court a nobler aim,
Exalt their kind, and take fome Virtue's name.
In lazy Apathy let Stoics boast

pitoli Their Virtue fix'd ; 'tis fux'd as in a froft ; 1

Contracted all, retiring to the breast; Abart
But strength of mind is Exercise, not Rest:

The rising tempest puts in act the foul, 1-104
Parts it may rayage, but preserves the whole
On life's valt ocean diversely we fail, 39
Reason the card, but passion is the gale;
Nor God alone in the still calm we find,
He mounts the form, and walks upon the wind.



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Pasions, like elements, tho' born to fight, Yet, mix'd and soften'd, in his work unite is CA These 'tis enough to temper and employ; But what composes Man, can Man destroy? Suffice that Reason keep to Nature's road, Subject, compound them, follow her and God. Love, Hope, and Joy, fair pleasure's smiling train Hate, Fear, and Grief, the family of pain, Thele mixt with art, and to due bounds confin'd, Make and maintain the balance of the mind : The lights and thades, whose well accorded strife Gives all the ftrength and colour of our life.

Pleasures are ever in our hands or eyes;
And, when in act they cease, in prospect rise :
Present to grasp, and future still to find,

The whole employ of body and of mind.
All spread their charms, but charm not all alike;
On diff'rent senses, diff'rent objects strike ;
Hence diff'rent Pallions more or less infiame,
As strong or weak, the organs of tħe frame;
And hence one MASTER PASSION in the breast,
Like Aaron's ferpent, swallows up the rest.

As man, perhaps, the moment of his breath,
Receives the lurking principle of death:
The young disease, that must subdue at length,
Grows with his growth, and strengthens with his

So, cast and mingled with his very frame,
The mind's disease, its RULING PASSION came;
Each vital humour which should feed the whole,
Soon flows to this in body and in soul :
Whatever warms the heart, or fills the head,
As the mind opens, and its functions spread,
Imagination plies her dang'rous art,
And pours it all upon the peccant part.
Nature its mother, Habit is its nurse;

Wit, Spirit, Faculties, but make it worfe;
Reason itself but gives it edge and pow'r;
As Heav'n's blest beam turns vinegar more sour,

We, wretched subjects tho' to lawful sway, ilu
In this weak queen, Come fav'rite ftill obey :
Ah! if the lend not arms, as well as rules,
What can the more than tell us we are fools-


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