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To just contempt, ye vain pretenders, fall; Astrologers, that future fates foreshew,
The people's fable, and the scorn of all. Projectors, quacks, and lawyers not a few ;
Straight the black clarion sends a horrid found, And priests, and party zcalots, num'rous bands
Loud laughs burst out, and bitter scoffs fly round; With hoine-born lies, or tales from foreign lands;
Whispers are heard, with taunts reviling loud, Each talk'd aloud, or in fome secret place ;
And scornful hisses run thro' all the crowd. And wild impatience star'd in ev'ry face.

Last, those who boast of mighty mischiefs done, The flying rumours gather'd as they rollid,
Enslave their country, or usurp a throne ; Scarce any tale was sooner heard than told ;
Or who their glory's dire foundation lay'd And all who told it added something new,
On sov'reigns ruin'd, or on friends betray'd; And all who heard it made enlargements too;
Calm thinking villains, whom no faith could fix, In ev'ry ear it spread, on ev'ry tongue it grew.
Of crooked counsels and dark politics; Thus Aying east and west, and north and south,
Of these a gloomy tribe surround the throne, News travellid with increase from mouthio mouth.
And heg to make th’immortal treasons known. So from a spark, that kindled first by chance,
The trumpet roars, long Aaky flames expire, With gath'ring force the quick’ning flames ad-
With sparks, that seem'd to set the world on fire. Till to the clouds their curlingheads alpire,[vance;
At the dread sound pale mortals stood aghaft, And tow'rs and temples sink in floods of fire.
And startled nature trembled with the blast. When thus ripe lies are to perfection sprung,
This having heard andseen, some pow'runknown Full grown, and fit to grace a mortal tongue,
Straight chang'd the scene, and snatch'd me from Thro’thousand vents, impatient, forth they flow,
the throne.

And rush in millions on the world below; Before my view appear'd a structure fair, Fame fits aloft, and points them out their course, Its site uncertain, if in earth or air ;

Their date determines, and prescribes their force; With rapid motion turn'd the mansion round; Some to remain, and some to perish foon; With ceaseless noise the ringing walls resound; Or wanc and wax alternate like the moon. Not less in number were the spacious doors Around, a thousand winged wonders fly, [sky. Than leaves on trees, or fands upon the shores; Born by the trumpet's blatt, and scatter'd thro' the Which still unfolded stand, by night, by day, There, at one passage, oft you might survey Pervious to winds, and open ev'ry way. A lie and truth contending for the way; As flames by nature to the skies ascend, And long 'twas doubtful, both so closely pent, As weighty bodies to the centre tend,

Which first should issue thro' the narrow vent : As to the Ica returning rivers roll,

At last agreed, together out they fly, And the touch'd needle trembles to the pole ; Inseparable now the truth and lye; Hither, as to their proper place, arise

The strict companions are for ever join'd, All various sounds from carth, and seas, and skies, And this or that unmix'd, no mortal c'er shall find, Or spoke aloud, or whisper'd in the ear;

While thus I stood, intent to see and hear, Nor ever filence, rest, or peace is here. One came, mcthought, and whisper'd in my car: As on the smooth expanse of crystal lakes What could thus high thy rash ambition raise? The finking stone at first a circle makes, Art thou, fond youth, a candidate for praise ! The trembling surface, by the motion stirrd, 'Tis true, said I, not void of hopes I came, Spreads in a second circle, then a third ; For who fo fond as youthful bards of Fame ? Wide, and more wide, the floating rings advance, But few, alas ! the casual blessing boast, Fillall the wat’ry plain, and to the margin dance: So Kard to gain, so easy to be loft. Thus ev'ry voice and found, when first they break, How vain that second life in others breath, On neighb'ring air a soft imprellion make; Th’estate which wits inherit after death! Another ambient circle then they move; Ease; health, and life, for this they must refign That, in its turn, impels the next above ; (Unsure the tenure, but how vast the fine!) Thro' undulating air the sounds are tent, The great man's curse, without the gains, endure, And spread o'er all the fluid element.

Bc envy'd, wretched, and be flatter'd, poor ; There various news I heard of love and strife, All luckless wits their enemies profeft, Of peace and war, health, sickness, death, and life, And all successful, jealous friends at best. Of loss and gain, of famine and of store, Nor Fame I slight, nor for her favours call ; Of forms at fca, and travels on the shore, She comes unlook'd for, if the comes at all. Of prodigies, and portents teen in air,

But if the purchase costs fo dear a price Of tires and plaguics, and Itars with blazing hair, As foothing folly, or exalting vice : Of turns of fortune, changes in the state, Oh! if the muse must flatter lawless sway, The falls of fav’rites, projects of the great,

And follow still where fortune leads the way i Of old milinanagements, taxations now: Or if no basis bears my rising name, All neither wholly false, nor wholly true. But the fall’n ruins of another's fame,

Above, below, without, within, around, Then teach me, Heav'n! to scorn the guilty bays, Confus'd, unnumber'd multitudes are found, Drive from iny breast that wretched luft of praise, Who pass, repass, advance, and glide away; Unblemish'd let inc live, or die unknown; Hosts rais'd by fear, and phantoms of a day: Oh! grant an honcst fame, or grant me none.

Imitation

§ 10. Imitation of Dr. Szvisl. Pore. rraron; that Reason alone coxntervails all the THE HAPPY LIFE OF A COUNTRY PARSON.

other juculsies.--Hur much further this order

and jubordination of living creatures may exPARSON, these things in thy poffefling tenii, abuve and below us; cere any part of Are better than the Bishop's bletting.

which broken, not that part only, but the whole A Wife that makes conferves; a Steed

conne Eted creation, must be deftroyed. The exThat carries double when there's nccd : October store, and best Virginia,

travagance, madness, and pride of such a de

fire. --The conjequence of all the absolute fxbTyche-Pig and Mortuary Guinea :

million due to Providence, both as to our prae Gazettes fent gratis down, and frank'd,

fent and future fate.
For which thy patron's weekly thank’d;
A large Concordance, bound long fince;

EPISTLE 1.
Sermons to Charles the First when Prince:
A Chronicle of ancient standing ;

AWAKE, my Saint John! leave all meaner

things A Chryfoftom to smooth thy band in.

To low ambition and the pride of kings. The Polyglott-three parts,-my next, Let us (since life can little more fupply Howbeit,-- likewise-now to my text.

Than just to look about us, and to die) Lo, here the Septuagint,--and Paul,

Expatiate free o'er all this scene of man; To sum the whole,--the clofe of all.

A mighty maze! but not without a plan : He that has thefe, may pass his life,

A wild, where weeds and flow'rs promiscuous Drink with the 'Squire, and kits his Wife;

Or garden, tempting with forbidden fruit. [thoot On Sundays preach, and cat his fill;

Together let us beat this ample field, And fast on Fridays if he will:

Try what the open, what the covert yield ! Toast Church and Queen, explain the News, The latent tracts, the giddy heights explore Talk with Church wardens about pews, Of all who blindly creep, or fightlets soar; Pray heartily for tome new Gift,

Eye Nature's walks, Thoot folly as it flies, And shake his head at Doctor St.

And catch the manners living as they rise :

Laugh where we must, be candid where we can; § 11. Ar Elay on Man : in Four Epistles. Pope. But vindicate the ways of God to man. To H. St. John, Lord Boling broke.

Say first, of God above, or man below,

What can we reason, but from what we know ! ARGUMENT OF EPISTLE I.

Of man, what see we but his station here, Of the Nature and State of Man with respect to From which to reafon, or to which refer? the UNIVERSE.

Thro'worlds unnumber'd tho'the God be known, Of Man in the abstrałt.That we can judge only 'Tis ours to trace him only in our own.

with regard to our own lijiem, being ignorant He, who thro' vast immensity can pierce, of the relations of dystems and things. That See worlds on worlds compose one universe, Man is not to be deemed imperfett, but a being Observe how system into týftem runu, suited to his place ant rank in the creation, What other planets circle other suns, agreeable to the general order of things, and What vary'd being peoples ev'ry star, conformable 10 ends and relations to hin un. May tell why Heav'n has made us as we ares knozun.---That it is partly upon his ignorance But of this frame, the bearings and the tics, of future events, and partly upon the hope of a The strong connections, nice dependencies, future ftare, that all his huppiness in the prejent Gradations just, has thy pervading soul depends.-The pride of aiming at more know. Look'd thro’? or can a part contain the whole ? ledge, and pretending to more perfection, the Is the great chain that draws all

to agree, cause of Man's error and misery. The impiety And drawn, supports, upheld by God, or thee of puting himself in the place of God, and Presumptuous man! the reason wouldīt thou find! julging of the fitness or unfiness, perfection or Why form'd so weak, so little, and so blind ? imperfection, juftice or injustice, of his dispen- First, if thou canst, the harder reason guess, sations. The absurdity of conceiting himself the Why form'd no wcaker, blinder, and no less ! final cause of ihe creation, or expecting that Alk of thy mother earth, why oaks are made perftition in the moral world, which is not in Taller and stronger than the weeds they lbade ? The natural.--The unrtajonableness of his com- Or ask of yonder argent fields above, plaints az ainjt Providence, while on the one Why Jove's fatellites are less than Jove? hand he clemands the perfections of the Angels, of systems possible, if 'ris confeft, and on the other the bodily qualifications of the That Wisdom Infinite must form the best, Brates; though 10 pullejs any of the sensitive Where all must full or not coherent be, faculties in a higher degree, could render him And all that rises rise in due degree ; miserable.-That throughout the whole visible Then in the scale of reas'ning life, 'tis plain, Teorld, an universal order and gradation in There must be, somewhere, tuch a rank as mans the sensual and mental faculties is observed, And all the question (wrangle e'er fo long) which causes a subordination of creature to is only this, if God has plac'd him wrong creature, and of all creatures to Man. The Respecting man, whatever wrong we call, gradations of senss, instinct, thought, reflection, May, must be right, as relative to all.

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In human works, tho' labour'd on with pain,
A thousand movements scarce one purpofe gain;
In God's, one fingle can its end produce;
Yet ferves to fecond too fome other use;
So man, who here seems principal alone,
Perhaps acts fecond to fome sphere unknown,
Touches fome wheel, or verges to fome goal;
'Tis but a part we fee, and not a whole.
When the proud steed shall know why man re-
ftrains

His fiery course, or drives him o'er the plains ;
When the dull ox, why now he breaks the clod,
Is now a victim, and now Egypt's god :
Then fhall man's pride and dulnefs comprehend
His actions', paffions', being's, ufe and end;
Why doing,fuff'ring, check'd, impell'd; and why
This hour a flave, the next a deity.

Call imperfection what thou fancy'ft such ;
Say here he gives too little, there too much:
Destroy all creatures for fupport or gust,
Yet cry, If Man's unhappy, God's unjust ;
If Man alone ingrofs not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch'd from his hand the balance and the rod,
Re-judge his juftice, be the God of God.
In Pride, in reas'ning Pride, our error lies;
All quit their fphere, and rufh into the skies.
Pride ftill is aiming at the blest abodes;
Men would be Angels, Angels would be Gods!
Afpiring to be Gods, if Angels fell,
Afpiring to be Angels, Men rebel :
And who but wishes to invert the laws
Of Order, fins against th'Eternal Caufe.
Ask for what end the heav'nly bodies shine?
Earth for whose use?-Pride anfwers," "Tis for
mine :

"For me kind Nature wakes her genial pow'r,
"Suckles each herb, and spreads out ev'ry flow'r,
"Annual for me, the grape, the rose renew
"The juice nectareous, and the balmy dew;
"For me, the mine a thousand treasures brings;
"For me, health gushes from a thousand springs;
"Seas roll to waft me, funs to light me rife;
"My foot-ftool earth, my canopy the fkies."

Then say not man's imperfect, Heav'n in fault;
Say rather, man's as perfect as he ought:
His knowledge measur'd to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, foon or late, or here or there;
The bleft to day is as completely fo
As who began a thousand years ago. [Fate;
Heav'n from all creatures hides the book of
All but the page prefcrib'd, their prefent ftate:
From brutes what men, from men what spirits
Or who could fuffer Being here below? [know;
The lamb thy riot dooms to bleed to-day,
Had he thy Reason, would he skip and play?
Pleas'd to the laft, he crops the flow'ry food,
And licks the hand just rais'd to thed his blood."
Oh blindness to the future! kindly giv'n,
That each may fill the circle mark'd by Heav'n:
Who fees with equal eye, as God of all,
A hero perish or a fparrow fall;
Atoms or fyftems into ruin hurl'd;
And now a bubble burst, and now a world.
Hope humbly then; with trembling pinions
foar ;

Wait the great teacher Death, and God adore.
What future blifs he gives not thee to know,
But gives that Hope to be thy bleffing now.

Hope fprings eternal in the Human breaft:

Man never Is, but always To be blest,
The foul uneafy, and confin'd from home,
Refts and expatiates in a life to come.

Lo, the poor Indian! whofe untutor'd mind
Sees God in clouds, or hears him in the wind;
His foul proud fcience never taught to stray,
Far as the folar walk, or milky way;
Yet fimple nature to his hope has giv'n,
Behind the cloud-topt hill, an humbler heav'n;
Some fafer world in depth of woods embrac'd,
Some happier ifland in the wat'ry waste,
Where flaves once more their native land behold;
No fiends torment, no Chriftians thirst for gold.
To Be, contents his natural defire;
He afks no Angel's wing, no Seraph's fire;
But thinks, admitted to that equal sky,
His faithful dog fhall bear him company.
Go, wifer thou! and in thy fcale of fenfe,
Weigh thy Opinion against Providence;

But errs not Nature from this gracious end,
From burning funs when livid deaths defcend,
When earthquakes swallow, or when tempefts
fweep

Towns to one grave, whole Nations to the deep?
No ('tis reply'd) the first Almighty Cause
"Acts not by partial, but by gen'ral laws;
"Th'exceptions few; fome change since all be-
gan :

And what created perfect!'-Why then Man?
If the great end be human Happiness,
Then Nature deviates, and can Man do less ?
As much that end a conftant course requires
Of show'rs and funshine, as of Man's defires ;
As much eternal springs and cloudless skies,
As men for ever temp'rate calm and wife. [fign.
If plagues or earthquakes break not Heav'n's de-
Why then a Borgia, or a Catiline? [forms,
Who knows but He, whofe hand the lightning
Who heaves old Ocean, and who wings the ftorms,
Pours fierce Ambition in a Cæfar's mind,
Or turns young Ammon loose to fcourge man-
kind?
[1prings'
From pride, from pride, our very reas'ning
Account for moral as for natʼral things:
Why charge we Heav'n in thofe, in these acquit?
In both, to reafon right, is to fubmit.
Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never paffion difcompos'd the mind.
But all fubfifts by elemental ftrife;
And paffions are the elements of Life.
The gen'ral order, fince the whole began,
Is kept in Nature, and is kept in Man. [fear,
What would this Man? Now upward will be
And little less than Angel, would be more!
Now

Now looking downwards, just as griev'd appears | Beaft, bird, fish, infect, what no eye can fee,

To want the strength of bulls, the fur of bears.
Made for his ufe all creatures if he call,
Say what their ufe, had he the pow'rs of all?
Nature to thefe, without profufion, kind,
The proper organs, proper pow'rs affign'd;
Each feeming want compenfated of courfe,
Here with degrees or fwiftnefs, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beaft, each infect, happy in its own:
Is Heav'n unkind to Man, and Man alone?
Shall he alone, whoin rational we call,
Be pleas'd with nothing, if not bleft with all?
The blifs of man(could Pride that bleffing find)
Is not to act or think beyond mankind ;
No pow'rs of body or of soul to share,
But what his nature and his ftate can bear.
Why has not man a microscopic eye?
For this plain reafon, Man is not a Fly.
Say what the ufe, were finer optics giv'n
T'infpect a mite, not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To fmart and agonize at ev'ry pore?
Or quick effluvia darting thro' the brain,
Die of a refe in aromatic pain?
If nature thunder'd in his op'ning ears,
And stunn'd him with the mufic of the fpheres,
How would he wish that Heav'n had left him ftill
The whifp'ring Zephyr, and the purling rill !
Who finds not Providence all good and wise,
Alike in what it gives and what denies?

Far as Creation's ample range extends,
The fcale of fenfual, mental pow'rs afcends:
Mark how it mounts to Man's imperial race,
From the green myriads in the peopled grafs :
What modes of fight betwixt each wide extreme,
The mole's dim curtain and the lynx's beam :
Of fmell, the headlong lionefs between,
And hound fagacious on the tainted green:
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood?
The fpider's touch, how exquifitely fine!
Feels at each thread, and lives along the line:
In the nice bee what fense so subtly true
From pois'nous herbs extracts the healing dew!
How Inftinct varies in the grov'ling fwine,
Compar'd half-reas'ning elephant, with thine?
'Twixt that and Reafon, what a nice barrier?
For ever fep'rate, yet for ever near !
Remembrance and Reflection how ally'd;
What thin partitions Senfe from Thought divide!
And middle natures how they long to join,
Yet never pafs th'infuperable line
Without this juft gradation could they be
Subjected, thefe to thofe, or all to thee?
The pow'rs of all fubdu'd by thee alone,
Is not thy Reafon all these pow'rs in one?
See thro' this air, this ocean, and this earth,
All matter quick, and buifting into birth.
Above, how high progreffive life may go
Around, how wide! how deep extend below!
Vaft chain of being! which from God began;
Natures ethereal, human, angel, man,

No glafs can reach; from Infinite to thee,
From thee to Nothing.-On fuperior pow'rs
Were we to prefs, inferior might on ours:
Or in the full creation leave a void,

Where one step broken, the great fcale's de-.
ftroy'd:

From Nature's chain whatever link you ftrike,
Tenth, or ten thousandth, breaks the chain alike.
And, if each fyftem in gradation roll
Alike effential to th'amazing Whole,
The leaft confufion but in one, not all
That fyftem oniy, but the Whole muft fall.
Let earth unbalanc'd from her orbit fly,
Planets and Suns run lawless thro' the sky;
Let ruling Angels from their spheres be huil'd,
Being on Being wreck'd, and world on world;
Heav'n's whole foundations to their centre nod,
And nature trembles to the throne of God.
All this dread Order break-for whom? for
thee?

Vile worm oh Manefs! Pride! Impiety!

What if the foot, ordain'd the duft to tread,
Or hand, to toil, afpir'd to be the head?
What if the head, the eye, or ear repin'd
To ferve mere engines to the ruling Mind?
Juft as abfurd for any part to claim
To be another in this gen'ral fraine;
Juft as abfurd, to mourn the rafks or pains
The great directing Mind of all ordains.

All are but parts of one ftupendous whole,
Whofe body Nature is, and God the foul;
That chang'd thro' all, and yet in all the fame;
Great in the earth as in th'ethereal frame;
Warms in the fun, refreshes in the breeze,
Glows in the ftars, and bloffoms in the trees;
Lives thro all life, extends thro' all extent;
Spreads undivided, operates unfpent ;
Breathes in our foul, 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 fmall;
He fills, he bounds, connects, and equals all.

Ccafe then, nor Order imperfection name :
Our proper blifs depends on what we blame.
Know thy own 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 bleft as thou canft bear:
Safe in the hand of one difpofing Pow'r,
Or in the natal, or the mortal hour.

All nature is but art unknown to thee;
All Chance, Direction, which thou cauft not fee;
All Difcord, Harmony not understood;
All partial Evil, univerfal Good:

And, fpite of Pride, in erring Reason's spite,
One truth is clear, Whatever is, is right.

ARGUMENT OF EPISTLE

11.

Of the Nature and State of Man with respect to
Himself, as an Individ al.

The business of Man not to pry into God, but to flude
Himself. His Middle Nature: his Ponors and
Himself.
Fraillies.

Frailties. -The Limits of his Capacity.-The trvo Principles of Man, Self-love and Reajon, both neceffary. -Self-love the fronger, and why. Their end the fame. The Paffions, and their ufe

Trace Science then, with Modesty thy guides
First trip off all her equipage of Pride;
Deduct but what is Vanity or Drefs,
Or Learning's Luxury, or Idlenefs;

The Predominant Paffion, and its | Or tricks to fhew the stretch of human brain, force.-Its Neceffity, in directing Men to differ-Mere curious pleasure, or ingenious pain; ent Purposes.-Its providential Ufe, in fixing our Principle, and afcertaining our Virtue Virtue and Vice joined in our mixed Nature; the limits near, yet the things feparate and evident. What is the Office of Reafon.- How odious Vice in itfelf, and how we deceive our felves into it. That, however, the Ends of Providence and general Good are answered in our Paffions and Imperfections.-How fefully thefe are diftributed to all Orders of Men. How useful they are to Society- And to Individuals In every flate, and every age of life.

Expunge the whole, or lop th'excrefcent parts
Of all our vices have created Arts;
Then fee how little the remaining fum,
Which ferv'd the paft, and must the time to come!
Two Principles in human nature reign;
Self-love to urge, and Reason to reftrain;
Nor this a good, nor that a bad we call,
Each works its end, to move or govern all :
And to their proper operation ftill,
Afcribe all Good; to their improper, Ill.

EPISTLE II.

-

Self-love, the fpring of motion, acts the foul;
Reafon'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,

KNOW then thy felf, prefume not God to fcan, To draw nutrition, propagate and rot:
The
ftudy of Mankind is Man.
proper
Plac'd on this ifthmus of a middle ftate,
A being darkly wife, and rudely great :
With too much knowledge for the Sceptic fide,
With too much weaknefs for the Stoic's pride,
He hangs between; in doubt to act or reit;
In doubt to decin himself a God or Beaft;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reafon fuch,
Whether he thinks too little or too much :
Chaos of Thought and Paffion, all confus'd;
Still by himfelf abus'd or difabus'd;
Created half to rife, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endlefs Error hurl'd:
The glory, jeft, and riddle of the world!

Go, wond'rous creature! mount where Science
guides;

Go, meafure earth, weigh air, and state the tides;
Inftruct the planets in what orbs to run,
Correct old Time, and regulate the Sun;
Go, foar with Plato to th'empyreal sphere,
To the first good, firft perfect, and fast fair;
Or tread the mazy round his follow'rs trod,
And quitting fenfe, call imitating God;
As Eastern priests in giddy circles run,
And turn their head, to imitate the Sun.
Go, teach Eternal Wildom how to rule -
Then drop into thyfulf, and be a fool!

Superior beings, when of late they faw
A mortal Man unfold all Nature's law,
Admir'd fuch widom in an carthly shape,
And thew'd a Newton as we thew an Ape.
Could he, whofe rules the rapid Comet bind,
Defcribe or fix one movement of his Mind?
Who faw its fires here rife, and there defcend,
Explain his own beginning, or his end ?
Alas, what wonder! Man's fuperior part
Uncheck'd may rife, and climb from art to art;
But when his own great work is but begun,
What Realon weaves, by Pallion is undone.

Or, meteor-like, flame lawlefs thro' the void,
Deftroying others, by himself destroy'd.
Moft ftrength the moving principle requires
Active its talk, it prompts, impels, inspires.
Sedate and quict the comparing lies;
Form'd but to check, delib'rate, and advise.
Self-love, still stronger, as its object's nigh;
Reafon's at diftance, and in profpect lie:
That fees immediate good by present sense;
Reafon, the future and the confequence.
Thicker than arguments, temptations throng;
At beft more watchful this, but that more strong.
The action of the ftronger to fufpend,
Reafon ftill ufe, to Reason ftill attend.
Attention, habit, and experience gains;
Each ftrengthens Reafon, and Self-love reftrains.
Let fubtle fchoolmen teach these friends to fight,
More ftudious to divide than to unite;
And Grace and Virtue, Senfe and Reafon fpit,
With all the rafh dexterity of wit.

Wits, juft like Fools, at war about a name,
Have full as oft no meaning, or the fame.
Self-love and Reafon to one end afpire;
Pain their averfion, Pleafure their defire;
But greedy That, its object would devour;
This tafte the honey, and not wound the flow'r:
Pleafure, or wrong or rightly understood,
Our greatest evil, or our greatest good..

Modes of Self-love the Paffions we may call:
'Tis real good, or feeming, moves them all:
But fince not ev'ry good we can divide,
And Reafon bids us for our own provide;
Paffions, tho' felis, if their means be fair,
Lift under Reafon, and deferve her care;
Thofe, that imparted, court a nobler aim,
Exalt their kind, and take fome Virtue's name.
In lazy Apathy let Stoics boaft
Their Virtue fix'd; 'tis fix'd as in a froft;
Contracted all, retiring to the breaft;
But firength of mind is Exercife, not Reff:
The rifing tempest puts in act the foul;
Parts it may ravage, but preferves the whole.

Oa

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