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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, Attract, attracted to, the next in place Form’d and impelld its neighbour to embrace. See Matter next, with various life endu'd, Press to one centre still, the gen'ral Good. See dying vegetables life fustain,

15 See life dissolving vegetate again : All forms that perifh other forms supply, (By turns we catch the vital breath, and die)


have an affluence of health, ter so cohere as to fit it for which not being used, but the uses intended by its abused, and ruined by Luxu-Creator, a proper configury, the poet properly calls ration of its insensible parts a superfluiry.

is as necessary as that quaVer. 4: _impudence of lity so equally and univerwealth,] Because wealth fally conferred upon it, pretends to be wisdom, wit, called Attraction. To exlearning, honefty, and, in press the firft part of this short, all the virtues in their thought, our Author fay's, turns.

form.d; and to express the Ver. 12. Formid and im- latter, impellod, pell'd, &c.] To make Mat


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 servid; all ferving : nothing stands alone ; 25
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 dow'ry lawn: 30
Is it for thee the lark afcends 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 fwell the note.


V ÉR. 22. One all-ex Ver. 23. Greateft with tending, all preserving Soul] the least 1] As acting more Which, in the language of trongly and immediately Sir Isaac Newton, is, Deus in beasts, whose instinct is omnipræfens eft, non per vir- plainly an external reason ; tutem folam, sed etiam per which made an old schoolsubftantiam : nam virtus fine man fay, with great eleJubftantia fubfiftere non po- gance, Deus eff anima brstej. Newt. Princ fchol. gen. torum : sub fin.

In this 'tis God direcisam

The bounding steed you pompously bestride, 35
Shares with his lord the pleasure and the pride.
Is thine alone the seed that strews the plain?
The birds of heav'n shall vindicate their grain.
Thine the full harvest of the golden year?
Part 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 all divide her care ;
The fur that warms a monarch, warm’d a bear. 44
While Man exclaims, “ See all things for my use !"
« 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.


After x 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.


Ver. 45.-See all things faid, The Lord hath made for my uje! ! On the con all things for Himse LF. trary, the wife man hath | Prov. xvi. 4.


53 Grant that the pow'rful still the weak controul ; Be Man the Wit and Tyrant of the whole: 50 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 insect's gilded wings? 55 Or hears the hawk when Philomela fings? Man cares for all : to birds he gives his woods, To beasts his pastures, and to fish his floods ; 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 faves from famine, from the savage saves ; Nay, feasts the animal he dooms his feast, And, 'till he ends the being, makes it bleft;



Ver. 50. Be Man the sensible of pain or pleasure : Wit and Tyrant of the and so encouraged Men in whole :) Alluding to the the exercise of that Tyranny witty system of that Philo- over their fellow-creatures, sopher, which made Ani- consequent on such a prinmals mere Machines, in- ciple.

Which sees no more the stroke, or feels the pain,
Than favour'd Man by touch etherial pain.
The creature had his feast of life before ;
Thou too muft perish, when thy feast is o’er ! 70

To each unthinking being, Heav'n a friend,
Giyes not the useless knowledge of its end :
To Man imparts it; but with such a view
As, while he dreads it, makes him hope it too:
The hour conceal'd, and so remote the fear, 75
Death still draws nearer, never seeming near.
Great standing miracle ! that Heav'n afsign'd
Its only thinking thing this turn of mind,

II. Whether with Reason, or with Instinct blest, Know, all enjoy that pow'r which suits them best; To bliss alike by that direction tend,

81 And find the means proportion'd to their end. Say, where full Instinct is th' unerring guide, What Pope or Council can they need beside

After x 84. in the MS.

While Man, with opening views of various waya
Confounded, by the aid of knowledge strays:
Too weak to chuse, yet chusing fill in hafte,
One moment gives the pleasure and distaste.

Ver. 68. Than favour'd | ancients, and many of the
Man, $c.) Several of the Orientals fince, efteemed

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