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Reason, however able, cool at beft,

Cares not for fervice, or but ferves when preft,

Stays 'till we call, and then not often near;
But honeft Inftinct comes a volunteer,


Sure never to o'er-shoot, but just to hit ;

While ftill too wide or fhort is human Wit;


Sure by quick Nature happiness to gain,

Which heavier Reason labours at in vain.
This too ferves always, Reafon never long;
One must go right, the other may go wrong.
See then the acting and comparing pow'rs
One in their nature, which are two in ours;
And Reafon rife o'er Instinct as you can,
In this 'tis God directs, in that 'tis Man.


Who taught the nations of the field and wood To fhun their poison, and to chuse their food? 100 Prefcient, the tides or tempefts to withstand, Build on the wave, or arch beneath the fand? Who made the fpider parallels defign,

Sure as De-moivre, without rule or line?

Who bid the ftork, Columbus-like, explore 105 Heav'ns not his own, and worlds unknown before?


thofe who were ftruck by and the particular favourites lightning as facred perfons, of Heaven. P.

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Who calls the council, ftates the certain day,
Who forms the phalanx, and who points the way ?
III. God, in the nature of each being, founds
Its proper blifs, and fets its proper bounds:
But as he fram'd a Whole, the Whole to blefs,
On mutual Wants built mutual Happiness:
So from the firft, eternal ORDER ran,
And creature link'd to creature, man to man.
Whate'er of life all-quick'ning æther keeps, 115
Or breathes thro' air, or shoots beneath the deeps,
Or pours profufe on earth, one nature feeds
The vital flame, and fwells the genial feeds.
Not Man alone, but all that roam the wood,
Or wing the sky, or roll along the flood,
Each loves itself, but not itself alone,
Each fex defires alike, 'till two are one,
Nor ends the pleasure with the fierce embrace;
They love themselves, a third time, in their race.
Thus beaft and bird their common charge attend,

The mothers nurse it, and the fires defend;



The young difmifs'd to wander earth or air,
There ftops the Inftinct, and there ends the care;
The link diffolves, each feeks a fresh embrace,
Another love fucceeds, another race.

A longer care Man's helpless kind demands;
That longer care contracts more lafting bands;


Reflection, Reason, still the ties improve,

At once extend the int'reft, and the love;

With choice we fix, with fympathy we burn: 135
Each Virtue in each Paffion takes its turn;

And ftill new needs, new helps, new habits rife,
That graft benevolence on charities.

Still as one brood, and as another rofe,

These nat'ral love maintain'd, habitual thofe : 140
The laft, fcarce ripen'd into perfect Man,
Saw helpless him from whom their life began:
Mem'ry and fore-cast just returns engage,
That pointed back to youth, this on to age;
While pleasure, gratitude, and hope, combin'd, 145
Still spread the int'reft, and preferv'd the kind.
IV. Nor think, in NATURE'S STATE they
blindly trod;

The state of Nature was the reign of God:
Self-love and Social at her birth began,
Union the bond of all things, and of Man.
Pride then was not; nor Arts, that Pride to aid;
Man walk'd with beast, joint tenant of the shade;

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given above. Plato had faid from old tradition, that, during the Golden age, and under the reign of Saturn, the primitive language then

The fame his table, and the fame his bed;
No murder cloath'd him, and no murder fed.
In the fame temple, the refounding wood,
All vocal beings hymn'd their equal God:


The fhrine with gore unftain'd, with gold undreft, Unbrib'd, unbloody, stood the blameless priest: Heav'n's attribute was Universal Care,

And Man's prerogative to rule, but spare.

Ah! how unlike the man of times to come!
Of half that live the butcher and the tomb;
Who, foe to Nature, hears the gen'ral groan,
Murders their fpecies, and betrays his own.
But juft difeafe to luxury fucceeds,
And ev'ry death it's own avenger breeds;
The Fury-paffions from that blood began,
And turn'd on Man a fiercer savage, Man.
See him from Nature rifing flow to Art!
To copy Instinct then was Reafon's part;


in ufe was common to man and beafts. Moral philofo. phers took this in the popular fenfe, and fo invented thofe fables which give fpeech to the whole brute creation. The Naturalifts understood the tradition to fignify, that, in the firft




ages, Men ufed inarticulate founds like beafts to express their wants and fenfations; and that it was by flow degrees they came to the use of fpeech. This opinion was afterwards held by Lu cretius, Diodorus Sic. and Gregory of Nyf.

Thus then to Man the voice of Nature spake"Go, from the Creatures thy inftructions take: "Learn from the birds what food the thickets yield; "Learn from the beafts the physic of the field;

"Thy arts of building from the bee receive; 175 "Learn of the mole to plow, the worm to weave;' "Learn of the little Nautilus to fail,

"Spread the thin oar, and catch the driving gale. "Here too all forms of social union find,

“And hence let Reason, late, inftruct Mankind:


VER. 177. Learn of the little Nautilus] Oppian. Halieut. lib. i. describes this fish in the following manner:

VER. 173. Learn from | of healing, by their own the birds, &c.] It is a com- practice. mon practice amongst Navigators, when thrown upon a defert coast, and in want of refreshments, to obferve what fruits have been touched by the Birds: and to venture on these without further hesitation.


They fwim on the fur"face of the fea, on the "back of their fhells, "which exactly resemble the hulk of a ship; they

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VER. 174. Learn from" the beafs, &c.] See Pliny's" raife two feet like mafts, Nat. Hift. 1. viii. c. 27. " and extend a membrane where feveral instances are "between, which ferves as given of Animals discover. ing the medicinal efficacy of herbs, by their own ufe of" them; and pointing out to fome operations in the art

a fail; the other two feet they employ as oars at the fide. They are "ufually feen in the Medi"terranean." P.

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