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8. See through 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! Vast chain of being ! which from God began, Natures etherial, 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-tho th, breaks the chain alike.

And if each system in gradation roll, Alike essential to the 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 fiy, Planets and suns run lawless through the sky; Let ruling angels from their spheres be hurl'd, Being ou being wreck'd, and world op 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 -O madness! pride ! impiety!

9. What if the foot, ordain'd the dust to tread, Or hand to toil, aspirod 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 the etherial 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 !

10. Cease then, nor order imperfection name;
Our proper bliss depends on what we blame.
Koow thy owo 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 bless'd 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;
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.

ARGUMENT. 1. The business of man not to pry into God, but to study

himself. His middle nature; bis powers and frailties.The limits of his capacity.---2. The two principles of man, self-love, and reason, both necessary.---Self love the stronger, and why.---Their end the same.--3, 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.---4. Virtue and vice joined in our mixed nature ; the limits near, yet the things separate and evident . what is the office of Reason.-5. How odious vice in itself, and how we deceive ourselves into it.--6. That, however, the ends of Providence and general good are answered in our passions and imperfections.---How usefully these are distributed to all orders of men: how useful they are to society ; and to the individuals, in every state, and every age, of life.

NOW then thyself, presume not God to scan;

The proper study of mankind is man.
Plac'd on this isthmus of a middle state,
A being darkly wise and rudely great ;
With too much knowledge for the sceptic side,
With to much weakness for the stoic's pride,
He hangs between, in doubt to act or rest;
In doubt to deem himself a god or beast;
In doubt his mind or body to prefer;
Born but to die, and reasoning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little or too much :
Chaos of thought and passion, all confus'd;
Still by himself abusd or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all ;

1. K

Sole judge of truth, in endless error hurl'd;
The glory, jest, and riddle of the world!

Go, wondrous creature ! mount where science guides;
Go, measure earth, weigh air, and state the tides ;
Instruct the planets in what orbs to run,
Correet old time, and regulate the sun;
Go, soar with Plato to the empyreal sphere,
To the first good, first perfect, and first fair ;
Or tread the mazy round his followers trod,
And, quitting sense, call imitating God;
As eastern priests in giddy circles run,
And turn their heads to imitate the sun,
Go, teach Eternal Wisdom how to rule
Then drop into thyself, and be a fool!

Superior beings, when of late they saw
A mortal man unfold all Nature's law,
Admir’d such wisdom in an earthly shape,
And show'd a Newton as we show an ape.

Could He, whose rules the rapid comet bind,
Describe or fix one movement of his mind?
Who saw its fires here rise, and there descend,
Explain his own beginning or his end?
Alas! what wonder ! man's superior part
Uncheck'd may rise, and climb from art to art;
But when his own great work is but begun,
What reason weaves by passion is undone.
Trace science then, with modesty thy guide:
First strip off all her equipage of pride;
Deduct what is but vanity, or dress,
Or learning's luxury, or idleness ;
Or tricks to show the stretch of human brain,
Mere curious pleasure, or ingenious pain;
Expunge the whole, or lop the excrescent parts
Of all our vices have created arts;
Then see how little the remaining sum,
Which serv'd the past, and must the times to come!

2. Two principles in human nature reign, Self-love to urge, and reason to restrain ;

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;
Reason's comparing balance rules the whole.
Man but for that no action could attend,
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 through the void,
Destroying others, by himself destroy'd.

Most strength the moving principle requires ; Active its task, it prompts, impels, inspires. Sedate and quiet the comparing lies, Form'd but to check, deliberate, and advise. Self-love, still stronger, as its object's nigh, Reasons at distance, and in prospect lie: That sees 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 suspend, Reason still use, to reason still attend. Attention habit and experience gains ; Each strengthens reason, and self-love restrains. Let subtle schoolmen teach these friends to fight, More studious to divide thay

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 uot wound the flow'r: Pleasure, or wrong or rightly understood, Our greatest evil or our greatest good.

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