And middle natures, how they long to join, VIII. See, through this air, this ocean, and this earth, Where, one step broken, the great scale's destroyed: And, if each system in gradation roll, Alike essential to the amazing whole; The least confusion but in one, not all All this dread order break-For whom? For thee? IX. What if the foot, ordain'd the dust to tread, * Phrenology is the only means by which a line may be drawn between instinct and reason. Animals have only the instinct manifested through the perceptive faculties; man has the same, with reason added-the reflective faculties-and in addition to these he has moral sentiments--denied to all animals-which make him a religious being, allied to angels and to God. Man may be said to have a brain like a house three stories high, corresponding with the kitchen, drawing-room, and chambers; while the animal has a brain with but a single story, and that only a basement. See "New Physiognomy" for a comprehensive article on this subject. Just as absurd, for any part to claim All are but parts of one stupendous whole, 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, X. Cease then, nor ORDER Imperfection name; 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 partial evil, universal good. And, spite of pride, in erring reason's spite, *"Whatever Is, is RIGHT," is true in the abstract, or in relation to the laws by which God governs the universe. War is an evil in itself, but good may grow out of it. Disease is made a warning against dissipation and improper living, and by some is regarded as remedial. Thunder-storms and earthquakes are counted evils, but who can prove that they are not blessings in disguise? If we would not quarrel with Providence, we must accept the statement, that, "Whatever is, is RIGHT." Epistle H. F THE NATURE AND, STATE OF MAN WITH RESPECT TO HIMSELF AS AN INDIVIDUAL.-The business of man, to study himself. His middle nature; his powers and frailties, and his capacity. The two principles of man, self-love and reason, both necessary; self-love the stronger, and why; their end the same. The passions, and their use. The predominant passion, and its force. Its tendency in directing men to different purposes. Its providential use, in fixing our principle and ascertaining our virtue. Virtue and vice joined in our mixed nature; the limits near, yet the things separate and evident. What is the office of reason. How odious vice in itself, and how we deceive ourselves into it. That, however, the ends of Providence and general good are answered in our passions and imperfections. How usefully they are distributed to all orders of men. How useful they are to society and to individuals in every state, and in every age of life. I. KNOW then thyself, presume not God to scan; The proper study of mankind is Man. Placed on this isthmus of a middle state, A being darkly wise and rudely great; With too much knowledge for the With too much weakness for the 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 pre- Born but to die, and reasoning but to err; Sole judge of truth, in endless error hurl'd; The glory, jest, and riddle of the world!) Go, wondrous creature! mount where science guides; Instruct the planets in what orbs to run, Or learning's luxury, or idleness; Or tricks to show the strength of human brain, Of all our vices have created arts; Then see how little the remaining sum, Which served the past, and must the times to come! Ascribe all good, to their improper, ill. Self-love, the spring of motion, acts the soul; Or, meteor-like, flame lawless through the void, Most strength the moving principle requires; Form'd but to check, deliberate, and advise. Attention habit and experience gains; Each strengthens reason, and self-love restrains. Let subtle schoolmen teach these friends to fight, And grace and virtue, sense and reason split, Wits, just like fools, at war about a name, Our greatest evil, or our greatest good. III. Modes of self-love the passions we may call; 'Tis real good, or seeming, moves them all: But since not every good we can divide, Passions, though selfish, if their means be fair, List under reason, and deserve her care; Those, that imparted, court a nobler aim, Their virtue fix'd: 'tis fix'd as in a frost; * Sectarian animosity more frequently grows out of Combativeness and Comparison, than Benevolence, Veneration, or Conscientiousness. If love of truth were the aim and end of discussion, there would be no acrimony, no ill-temper in it, but only kindness. A true Christian will be more zealous for the right and the good of mankind, than for the success of self, a party, or a sect. |