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E P Í S T L E III.

HER

TERE then wë rest : « The Universal Cause
AEts to one

end, but acts by various laws."
In all the madness of fuperfluous health,
The trim of pride, the impudence of wealth,
Let this great truth be present night and day; 5
But moft be present, if we preach or pray.

Look round our World; behold the chain of Love Combining all below and all above. See plastic Nature working to this end, The fingle atoms each to other tend,

lo Attract, attracted to, the next in place Form'd and impelld its neighbour to embrace.

WE are now come to the third epiftle of the Effay on Man. It having been shewn, in explaining the origin, use, and end of the Paflions, in the second epiftle, that Man kath focial as well as selfish paffions, that doctrine natutally introduceth the third, which treats of Man as a sociál animal ; and connects it with the second, which confidered him as an INDIVIDUAL.

Ver. 12. Form'd and impell d, etc.] To make Matter fo cohere as to fit it for the uses intended by its Creator, a proper configuration of its insentible parts, is as necessary as that

VARIATIONS.

Ver. 1. In several Edit. in 4to.

Learn, Dulness, learn! “ The Universal Cause, stco Vol. III.

F

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See Matter next, with various life endu'd,
Press to one centre still, the gen’ral Good.
See dying vegetables life fuftain,

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See life diffolving vegetate again :
All forms that perish other forms supply,
(By turns we catch the vital breath, and die)
Like bubbles on the sea of Matter born,
They rise, they break, and to that sea return.
Nothing is foreign ; Parts relate to whole ;
One all-extending, all-preserving Soul
Connects each being, greatest with the least ;
Made Beast in aid of Man, and Man of Beast ;
All serv'd, all serving : nothing stands alone ;
The chain holds on, and where it ends, unknown.

Has God, thou fool, work'd solely for thy good, Thy joy, thy pastime, thy attire, thy food ? Who for thy table feeds the wanton fawn, For him as kindly spread the flow'ry lawn: 30

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quality fo equally and universally conferred upon it, called Attraction. To express the first part of this thought, our. Author says form’d; and to express the latter, impellid.

Ver. 22. One all-extending, all-preserving Soul] which, in the language of Sir Isaac Newton, is, “ Deus omnipræsens “ eft, non per virtutem folam, sed etiam per fubftantiam :

nam virtus fine subftantia subliftere non poteft.” Newt. Princ. Schol. gen. fub finem.

VER. 23. Greatest with the least ;) as acting more strongly and immediately in beasts, whose instinct is plainly an external reason; which made an old school-man say, with great elegance, “ Deus est anima brutorum:”

In this 'cis God directs

Is it for thee the lark ascends and fings?
Joy tunes his voice, joy elevates his wings.
Is it for thee the linnet pours his throat ?
Loves of his own and raptures swell the note.
The bounding steed you pompously bestride,

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Shares with his lord the pleasure and the pride.
Is thine alone the feed that strews the plain?
The birds of heav'n shall vindicate their grain.
Thine the full harvest of the golden year?
Past pays, and justly, the deserving steer :

40 The hog, that plows not, nor obeys thy call, Lives on the labours of this lord of all.

Know, Nature's children shall divide her care ; The fur that warms a monarch, warm’d a bear. While Man exclaims, “ See all things for my “ See man for mine!” replies a pamper'd goose : And just as short of reason He must fall, Who thinks all made for one, not one for all.

Grant that the pow'rful still the weak controul ; Be Man the Wit and Tyrant of the whole : 50

use !"

VER. 45. See all things for my use! ] On the contrary, the wise man hath faid, Tbe Lord bath made all things for himself, Prov, xvi. 4.

VARIATIONS.
After ver. 46. in the former Editions,

What care to tend, to lodge, to cram, to treat him !
All this he knew; but not that 'twas to eat him.
As far as Goose could judge, he reason'd right;
But as to Man, mistook the matter quite,

Nature that Tyrant checks; he only knows,
And helps, another creature's wants and woes.
Say, will the falcon, stooping from above,
Smit with her varying plumage, spare the dove !
Admires the jay the infe&t's gilded wings ? 55
Or hears the hawk when Philomela sings?
Man cares for all : to birds he gives his woods,
To beakts his pastures and to fith his foods ;
For some his int’rest prompts him to provide,
For more his pleasure, yet for more his pride : 60
All feed on one vain Patron, and enjoy
Th' extensive blessing of his luxury,
That
very

life his learned hunger craves,
He saves from famine, from the favage faves ;
Nay, feasts the animal he dooms his feast,
And, till he ends the being, makes it bleft:
Which sees no more the stroke, or feels the pain,
Than favour'd Man by touch etherial slain.
The creature had his feast of life before ;
Thou too muft perith, when thy feast is o'er !

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To each unthinking being, Heav'n a friend,
Gives not the useless knowledge of its end:
To Man imparts it; but with such a view
Aš, while he dreads it, makes him hope it too:

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Vzr. 68. Than favour'd Man, etc.] Several of the ancients, and many of the Orientals fince, efteemed those who were struck by lightning as sacred persons, and the particular fa. vourites of Heaven.

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