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E comes, he conues ! bid every bard prepare

The song of triumph, and attend his car. Great Sheffield's muse the long procession heads, And throws a lustre o'er the pomp she leads; First gives the palm she fir'd him to obtain, Crowns his gay brow, and shews him how to reign. Thus young Alcides, by old Chiron taught, Was form'd for all the miracles he wrought : Thus Chiron did the youth he taught applaud, Pleas'd to behold the earnest of a god.

But hark! what shouts,what gath'ring crowds rejoice; Unstain'd their praise by any venal voice, Such as th'. ambitious vainly think their due, When prostitutes or needy flatterers sue. And see the chief! before him laurels borne, Trophies from undeserving temples torn; Here rage enchain'd reluctant raves, and there Pale envy dumb, and sick’ning with despair, Prone to the earth she bends her loathing eye, Weak to support the blaze of majesty.

But what are they that turn the sacred page ? Three lovely virgins, and of equal age; Intent they read, and all enamour'd seem, As he that met his likeness in the stream: The graces these ; and see how they contend, Who most shall praise, who best shall recommend.

The chariot now the painful steep asceuds, The pæans cease; the glorious labor ends. Here fix'd, the bright eternal temple stands, Its prospect an unbounded view commands: Say, wondrous youth, what column wilt thou chuse, What laureli'd arch for thy triumphant muse? Though each great ancient court thee to his shrine, Though ev'ry laurel through the dome be thine (From the proud epic down to those that shade, The gentler brow of the soft Lesbian maid,) Go to the good and just, an awful train, Thy soul's delight, and glory of the fane; While thro' the earth thy dear remembrance flies, “ Sweet to the world and grateful to the skies."






EPISTLE I. of the Nature and State of Man with respect to

the Universe.

ARGUMENT. of man in the abstract-1. That we can judge only with regard to our own system, being ignorant of the relations of systems and things.-2. That man is not to be deemed imperfect, but a being suited to his place and rank in the creation, agreeable to the general order of things, and conformable to ends and relations to him unknown 3. That it is partly upon his ignorance of future events, and partly upon the hope of a future state, that all his happiness in the present depends.-4. The pride of aiming at more knowledge, and pretending to more perfection, the cause of man's error and misery; The impiety of putting himself in the place of God, and judging of the fitness or unfitness, perfection or imperfection, justice or injustice, of his dispensations. 3. The absurdity of conceiting himself the final cause of the creation, or expecting that perfection in the moral world which is not in the natural.-6. The onreasonableness of his complaints against Providence, while, on the one hand, he demands the perfections of the angels, and, on the other, the bodily qualifications of the brutes, though to possess any of the sensitive fa. culties in a higher degree would render him miserable. 7. That throughout the whole visible world an universal order and gradation in the sensual and mental faculties 1$ observed, which causes a subordination of creature to creature, and of all creatures to man. The gradations of sense, instinct, thought, reflection, reason: that reason alone countervails all the other faculties.--. How much further this order and subordination of living creatures may extend above and below us; were any part of which broken, not that part only, but the whole connected creation, must be destroyed.-9. The extravagance, madness, and pride, of such a desire.-- 10. The consequence of all, the absolute submission due to Providence, both as to our present and future state.


WAKE, my St. John ! leave all meaner things

To low ambition and the pride of kings. Let us (since life can little more supply Than just to look about us and to die)

Expatiate free o'er all this scene of man;
A mighty maze! but not without a plan;
A wild where weeds and flowers promiscuous shoot;
Or garden tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield:
The latent tracks, the giddy heights, explore,
Of all who blindly creep or sightless soar ;
Eye nature's walks, shoot folly as it flies,
And catch the manners living as they rise ;
Laugh where we must, be candid where we can,
But vindicate the ways of God to man.

1. Say first, of God above or man below
What can we reason but from what we know?
Of man what see we but his station here,
From which to reason or to which refer?
Thro' worlds unnumber'd tho' the God be known,
'Tis ours to trace him only in our own.
He who through vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What varied being peoples every star,
May tell why Heav'n has made us as we are:
But of this frame, the bearings and the ties,
The strong connexions, pice dependencies,
Gradations just, has thy pervading soul
Look'd tlırough; or can a part contain the whole ?

Is the great chain that draws all to agree, And drawn supports, upheld by God or thee? 2. Presumptuous man! the reason wouldst thon

Why formd so weak, so little, and so blind!
First, if thou canst the harder reason guess,
Why form'd no weaker, blinder, and no less ?
Ask of thy mother earth why oaks are made
Taller or stronger than the weeds they shade ?
Or ask of yonder argent fields above
Why Jove's satellites are less than Jove !

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