Go, teach Eternal Wisdom how to rule- Superior beings, when of late they faw A mortal Man unfold all Nature's Law, Admir'd fuch wisdom in an earthly shape, And fhew'd a Newton as we fhew an Ape. Could he, whofe rules the rapid Comet bind, Describe 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 Reason weaves, by Paffion is undone. Trace Science then, with Modefty thy guide; First strip off all her equipage of Pride; Deduct but what is Vanity or Dress, Or Learning's Luxury, or Idleness; Or tricks to fhew the ftretch of human brain, Then fee how little the remaining fum, Which ferv'd the past, and muft the times to come IBID. P. 55 K z SELF 159130 SELF-LOVE AND REASON. TWO principles in human nature reign; Self-love, to urge, and Reafon, 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 ftill Afcribe all Good; to their improper, Ill. 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, To draw nutrition, propagate, and rot; Or, meteor-like, flame lawless through the void, Destroying others, by himself destroy'd, Moft ftrength the moving principle requires ; Form'd but to check, delib'rate, and advise. Reason still use, to Reason still attend. Attention, Attention, habit and experience gains Each ftrengthens Reafon, and Self-love restrains.. Self-love and Reason to one end afpire, Pain their averfion, Pleasure their defire. IBID. p. 58.. THE PASSIONS. 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 Reason bids us for our own provide, Paffions, though selfish, if their means be fair, Lift under Reason, and deserve her care; Thofe, that imparted, court a nobler aim, Exalt their kind, and take fome Virtue's name. In lazy Apathy let Stoics boat Their Virtue fix'd; 'tis fix'd as in a froft But ftrength of mind is Exercife, not Reft:: Paffions, like elements, though born to fight,. Yet, mix'd and foften'd, in his work unite: Thefe 'tis enough to temper and employ; As Man, perhaps, the moment of his breath, Receives the lurking principle of death; The young disease, that must fubdue at length, Grows with his growth, and strengthens with his ftrength: So, caft and mingled with his very frame, The Mind's difeafe, its RULING PASSION Came; And pours it all upon the peccant part. Nature its mother, Habit is its nurse; IBID. p. 61. As As fruits, ungrateful to the planter's care, On favage ftocks inserted learn to bear; The fureft virtues thus from Paffions fhoot, Wild Nature's vigour working at the root. What crops of wit and honesty appear, From spleen, from obftinacy, hate, or fear! See anger, zeal and fortitude fupply; E'en av'rice, prudence; floth, philofophy; Luft, through fome certain ftrainers well refin'd, Is gentle love, and charms all womankind; Envy, to which th'ignoble mind's a flave, Is emulation in the learn'd or brave; Nor Virtue, male or female, can we name, But what will grow on Pride, or grow on Shame. IBID. p. 62. VICE AND VIRTUE. FOOLS! who from hence into the notion fall, That Vice or Virtue there is none at all. If white and black blend, soften, and unite A thoufand ways, is there no black or white? Afk your own heart, and nothing is fo plain; 'Tis to mistake them, coffs the time and pain. Vice is a monster of fo frightful mien, As, to be hated, needs but to be feen; Yet feen too oft, familiar with her face, We first endure, then pity, then embrace. But where th’Extreme of Vice, was ne'er agreed: Afk where's the North? at York, 'tis on the Tweed In Scotland, at the Orcades; and there, At Greenland, Zembla, or the Lord knows where. No |