Vice is a monster of so
frightful
mien,
As, to be hated, needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
As, to be hated, needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
Pope - Essay on Man
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?
Through worlds unnumbered though 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 Heaven has made us as we are.
But of this frame, the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Looked through? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?
II. Presumptuous man! the reason wouldst thou find,
Why formed so weak, so little, and so blind?
First, if thou canst, the harder reason guess,
Why formed 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?
Of systems possible, if 'tis confest
That wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then in the scale of reasoning life, 'tis plain,
There must be, somewhere, such a rank as man:
And all the question (wrangle e'er so long)
Is only this, if God has placed him wrong?
Respecting man, whatever wrong we call,
May, must be right, as relative to all.
In human works, though laboured on with pain,
A thousand movements scarce one purpose gain;
In God's one single can its end produce;
Yet serves to second too some other use.
So man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.
When the proud steed shall know why man restrains
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 shall man's pride and dulness comprehend
His actions', passions', being's, use and end;
Why doing, suffering, checked, impelled; and why
This hour a slave, the next a deity.
Then say not man's imperfect, Heaven in fault;
Say rather man's as perfect as he ought:
His knowledge measured to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here or there?
The blest to-day is as completely so,
As who began a thousand years ago.
III. Heaven from all creatures hides the book of Fate,
All but the page prescribed, their present state:
From brutes what men, from men what spirits know:
Or who could suffer being here below?
The lamb thy riot dooms to bleed to-day,
Had he thy reason, would he skip and play?
Pleased to the last, he crops the flowery food,
And licks the hand just raised to shed his blood.
Oh, blindness to the future! kindly given,
That each may fill the circle, marked by Heaven:
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurled,
And now a bubble burst, and now a world.
Hope humbly, then; with trembling pinions soar;
Wait the great teacher Death; and God adore.
What future bliss, He gives not thee to know,
But gives that hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never is, but always to be blest:
The soul, uneasy and confined from home,
Rests and expatiates in a life to come.
Lo, the poor Indian! whose untutored mind
Sees God in clouds, or hears Him in the wind;
His soul, proud science never taught to stray
Far as the solar walk, or milky way;
Yet simple Nature to his hope has given,
Behind the cloud-topped hill, an humbler heaven;
Some safer world in depth of woods embraced,
Some happier island in the watery waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold.
To be, contents his natural desire,
He asks no angel's wing, no seraph's fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.
IV. Go, wiser thou! and, in thy scale of sense,
Weigh thy opinion against providence;
Call imperfection what thou fanciest such,
Say, here He gives too little, there too much;
Destroy all creatures for thy sport or gust,
Yet cry, if man's unhappy, God's unjust;
If man alone engross not Heaven's high care,
Alone made perfect here, immortal there:
Snatch from His hand the balance and the rod,
Re-judge His justice, be the God of God.
In pride, in reasoning pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be angels, angels would be gods.
Aspiring to be gods, if angels fell,
Aspiring to be angels, men rebel:
And who but wishes to invert the laws
Of order, sins against the Eternal Cause.
V. Ask for what end the heavenly bodies shine,
Earth for whose use? Pride answers, "'Tis for mine:
For me kind Nature wakes her genial power,
Suckles each herb, and spreads out every flower;
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, suns to light me rise;
My footstool earth, my canopy the skies. "
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No, ('tis replied) the first Almighty Cause
Acts not by partial, but by general laws;
The exceptions few; some change since all began;
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 constant course requires
Of showers and sunshine, as of man's desires;
As much eternal springs and cloudless skies,
As men for ever temperate, calm, and wise.
If plagues or earthquakes break not Heaven's design,
Why then a Borgia, or a Catiline?
Who knows but He, whose hand the lightning forms,
Who heaves old ocean, and who wings the storms;
Pours fierce ambition in a Caesar's mind,
Or turns young Ammon loose to scourge mankind?
From pride, from pride, our very reasoning springs;
Account for moral, as for natural things:
Why charge we heaven in those, in these acquit?
In both, to reason right is to submit.
Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discomposed the mind.
But all subsists by elemental strife;
And passions are the elements of life.
The general order, since the whole began,
Is kept in nature, and is kept in man.
VI. What would this man? Now upward will he soar,
And little less than angel, would be more;
Now looking downwards, just as grieved appears
To want the strength of bulls, the fur of bears
Made for his use all creatures if he call,
Say what their use, had he the powers of all?
Nature to these, without profusion, kind,
The proper organs, proper powers assigned;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own:
Is Heaven unkind to man, and man alone?
Shall he alone, whom rational we call,
Be pleased with nothing, if not blessed with all?
The bliss of man (could pride that blessing find)
Is not to act or think beyond mankind;
No powers of body or of soul to share,
But what his nature and his state can bear.
Why has not man a microscopic eye?
For this plain reason, man is not a fly.
Say what the use, were finer optics given,
To inspect a mite, not comprehend the heaven?
Or touch, if tremblingly alive all o'er,
To smart and agonize at every pore?
Or quick effluvia darting through the brain,
Die of a rose in aromatic pain?
If Nature thundered in his opening ears,
And stunned him with the music of the spheres,
How would he wish that Heaven had left him still
The whispering zephyr, and the purling rill?
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?
VII. Far as Creation's ample range extends,
The scale of sensual, mental powers ascends:
Mark how it mounts, to man's imperial race,
From the green myriads in the peopled grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious on the tainted green:
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From poisonous herbs extracts the healing dew?
How instinct varies in the grovelling swine,
Compared, half-reasoning elephant, with thine!
'Twixt that, and reason, what a nice barrier,
For ever separate, yet for ever near!
Remembrance and reflection how allayed;
What thin partitions sense from thought divide:
And middle natures, how they long to join,
Yet never passed the insuperable line!
Without this just gradation, could they be
Subjected, these to those, or all to thee?
The powers of all subdued by thee alone,
Is not thy reason all these powers in one?
VIII. 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 ethereal, 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 powers
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destroyed:
From Nature's chain whatever link you strike,
Tenth or ten thousandth, 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 unbalanced from her orbit fly,
Planets and suns run lawless through the sky;
Let ruling angels from their spheres be hurled,
Being on being wrecked, and world on world;
Heaven'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! --Oh, madness! pride! impiety!
IX. What if the foot, ordained the dust to tread,
Or hand, to toil, aspired to be the head?
What if the head, the eye, or ear repined
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, changed through all, and yet in all the same;
Great in the earth, as in the ethereal 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.
X. Cease, then, nor order imperfection name:
Our proper bliss depends on what we blame.
Know thy own point: this kind, this due degree
Of blindness, weakness, Heaven bestows on thee.
Submit. In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing Power,
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.
ARGUMENT OF EPISTLE II.
Of the Nature and State of Man with respect to Himself, as an Individual.
I. The business of Man not to pry into God, but to study himself. His
Middle Nature; his Powers and Frailties, v. 1 to 19. The Limits of his
Capacity, v. 19, etc. II. The two Principles of Man, Self-love and
Reason, both necessary, v. 53, etc. Self-love the stronger, and why, v. 67,
etc. Their end the same, v. 81, etc. III. The Passions, and their use,
v. 93 to 130. The predominant Passion, and its force, v. 132 to 160. Its
Necessity, in directing Men to different purposes, v. 165, etc. Its
providential Use, in fixing our Principle, and ascertaining our Virtue,
v. 177. IV. Virtue and Vice joined in our mixed Nature; the limits near,
yet the things separate and evident: What is the Office of Reason, v. 202
to 216. V. How odious Vice in itself, and how we deceive ourselves into
it, v. 217. VI. That, however, the Ends of Providence and general Good
are answered in our Passions and Imperfections, v. 238, etc. How usefully
these are distributed to all Orders of Men, v. 241. How useful they are
to Society, v. 251. And to the Individuals, v. 263. In every state, and
every age of life, v. 273, etc.
EPISTLE II.
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 sceptic side,
With too 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 confused;
Still by himself abused, or disabused;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of truth, in endless error hurled:
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,
Correct old time, and regulate the sun;
Go, soar with Plato to th' 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,
Admired such wisdom in an earthly shape
And showed 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
Unchecked 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 th' excrescent parts
Of all our vices have created arts;
Then see how little the remaining sum,
Which served the past, and must the times to come!
II. 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:
Fixed 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 destroyed.
Most strength the moving principle requires;
Active its task, it prompts, impels, inspires.
Sedate and quiet the comparing lies,
Formed but to check, deliberate, and advise.
Self-love still stronger, as its objects nigh;
Reason's 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 than 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 not wound the flower:
Pleasure, or wrong or rightly understood,
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,
And reason bids us for our own provide;
Passions, though selfish, if their means be fair,
List under Reason, and deserve her care;
Those, that imparted, court a nobler aim,
Exalt their kind, and take some virtue's name.
In lazy apathy let stoics boast
Their virtue fixed; 'tis fixed as in a frost;
Contracted all, retiring to the breast;
But strength of mind is exercise, not rest:
The rising tempest puts in act the soul,
Parts it may ravage, but preserves the whole.
On life's vast ocean diversely we sail,
Reason the card, but passion is the gale;
Nor God alone in the still calm we find,
He mounts the storm, and walks upon the wind.
Passions, like elements, though born to fight,
Yet, mixed and softened, in his work unite:
These, 'tis enough to temper and employ;
But what composes man, can man destroy?
Suffice that Reason keep to Nature's road,
Subject, compound them, follow her and God.
Love, hope, and joy, fair pleasure's smiling train,
Hate, fear, and grief, the family of pain,
These mixed with art, and to due bounds confined,
Make and maintain the balance of the mind;
The lights and shades, whose well-accorded strife
Gives all the strength and colour of our life.
Pleasures are ever in our hands or eyes;
And when in act they cease, in prospect rise:
Present to grasp, and future still to find,
The whole employ of body and of mind.
All spread their charms, but charm not all alike;
On different senses different objects strike;
Hence different passions more or less inflame,
As strong or weak, the organs of the frame;
And hence once master passion in the breast,
Like Aaron's serpent, swallows up the rest.
As man, perhaps, the moment of his breath
Receives the lurking principle of death;
The young disease that must subdue at length,
Grows with his growth, and strengthens with his strength:
So, cast and mingled with his very frame,
The mind's disease, its ruling passion came;
Each vital humour which should feed the whole,
Soon flows to this, in body and in soul:
Whatever warms the heart, or fills the head,
As the mind opens, and its functions spread,
Imagination plies her dangerous art,
And pours it all upon the peccant part.
Nature its mother, habit is its nurse;
Wit, spirit, faculties, but make it worse;
Reason itself but gives it edge and power;
As Heaven's blest beam turns vinegar more sour.
We, wretched subjects, though to lawful sway,
In this weak queen some favourite still obey:
Ah! if she lend not arms, as well as rules,
What can she more than tell us we are fools?
Teach us to mourn our nature, not to mend,
A sharp accuser, but a helpless friend!
Or from a judge turn pleader, to persuade
The choice we make, or justify it made;
Proud of an easy conquest all along,
She but removes weak passions for the strong;
So, when small humours gather to a gout,
The doctor fancies he has driven them out.
Yes, Nature's road must ever be preferred;
Reason is here no guide, but still a guard:
'Tis hers to rectify, not overthrow,
And treat this passion more as friend than foe:
A mightier power the strong direction sends,
And several men impels to several ends:
Like varying winds, by other passions tossed,
This drives them constant to a certain coast.
Let power or knowledge, gold or glory, please,
Or (oft more strong than all) the love of ease;
Through life 'tis followed, even at life's expense;
The merchant's toil, the sage's indolence,
The monk's humility, the hero's pride,
All, all alike, find reason on their side.
The eternal art, educing good from ill,
Grafts on this passion our best principle:
'Tis thus the mercury of man is fixed,
Strong grows the virtue with his nature mixed;
The dross cements what else were too refined,
And in one interest body acts with mind.
As fruits, ungrateful to the planter's care,
On savage stocks inserted, learn to bear;
The surest virtues thus from passions shoot,
Wild nature's vigour working at the root.
What crops of wit and honesty appear
From spleen, from obstinacy, hate, or fear!
See anger, zeal and fortitude supply;
Even avarice, prudence; sloth, philosophy;
Lust, through some certain strainers well refined,
Is gentle love, and charms all womankind;
Envy, to which th' ignoble mind's a slave,
Is emulation in the learned or brave;
Nor virtue, male or female, can we name,
But what will grow on pride, or grow on shame.
Thus Nature gives us (let it check our pride)
The virtue nearest to our vice allied:
Reason the bias turns to good from ill
And Nero reigns a Titus, if he will.
The fiery soul abhorred in Catiline,
In Decius charms, in Curtius is divine:
The same ambition can destroy or save,
And makes a patriot as it makes a knave.
This light and darkness in our chaos joined,
What shall divide? The God within the mind.
Extremes in nature equal ends produce,
In man they join to some mysterious use;
Though each by turns the other's bound invade,
As, in some well-wrought picture, light and shade,
And oft so mix, the difference is too nice
Where ends the virtue or begins the vice.
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 thousand ways, is there no black or white?
Ask your own heart, and nothing is so plain;
'Tis to mistake them, costs the time and pain.
Vice is a monster of so frightful mien,
As, to be hated, needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
But where th' extreme of vice, was ne'er agreed:
Ask 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 creature owns it in the first degree,
But thinks his neighbour farther gone than he;
Even those who dwell beneath its very zone,
Or never feel the rage, or never own;
What happier nations shrink at with affright,
The hard inhabitant contends is right.
Virtuous and vicious every man must be,
Few in th' extreme, but all in the degree,
The rogue and fool by fits is fair and wise;
And even the best, by fits, what they despise.
'Tis but by parts we follow good or ill;
For, vice or virtue, self directs it still;
Each individual seeks a several goal;
But Heaven's great view is one, and that the whole.
That counter-works each folly and caprice;
That disappoints th' effect of every vice;
That, happy frailties to all ranks applied,
Shame to the virgin, to the matron pride,
Fear to the statesman, rashness to the chief,
To kings presumption, and to crowds belief:
That, virtue's ends from vanity can raise,
Which seeks no interest, no reward but praise;
And build on wants, and on defects of mind,
The joy, the peace, the glory of mankind.
Heaven forming each on other to depend,
A master, or a servant, or a friend,
Bids each on other for assistance call,
Till one man's weakness grows the strength of all.
Wants, frailties, passions, closer still ally
The common interest, or endear the tie.
To these we owe true friendship, love sincere,
Each home-felt joy that life inherits here;
Yet from the same we learn, in its decline,
Those joys, those loves, those interests to resign;
Taught half by reason, half by mere decay,
To welcome death, and calmly pass away.
Whate'er the passion, knowledge, fame, or pelf,
Not one will change his neighbour with himself.
The learned is happy nature to explore,
The fool is happy that he knows no more;
The rich is happy in the plenty given,
The poor contents him with the care of Heaven.
See the blind beggar dance, the cripple sing,
The sot a hero, lunatic a king;
The starving chemist in his golden views
Supremely blest, the poet in his muse.
See some strange comfort every state attend,
And pride bestowed on all, a common friend;
See some fit passion every age supply,
Hope travels through, nor quits us when we die.
Behold the child, by Nature's kindly law,
Pleased with a rattle, tickled with a straw:
Some livelier plaything gives his youth delight,
A little louder, but as empty quite:
Scarves, garters, gold, amuse his riper stage,
And beads and prayer-books are the toys of age:
Pleased with this bauble still, as that before;
Till tired he sleeps, and life's poor play is o'er.
Meanwhile opinion gilds with varying rays
Those painted clouds that beautify our days;
Each want of happiness by hope supplied,
And each vacuity of sense by pride:
These build as fast as knowledge can destroy;
In folly's cup still laughs the bubble, joy;
One prospect lost, another still we gain;
And not a vanity is given in vain;
Even mean self-love becomes, by force divine,
The scale to measure others' wants by thine.
See! and confess, one comfort still must rise,
'Tis this, though man's a fool, yet God is wise.
ARGUMENT OF EPISTLE III.
Of the Nature and State of Man with respect to Society.
I. The whole Universe one system of Society, v. 7, etc. Nothing made
wholly for itself, nor yet wholly for another, v. 27. The happiness of
Animals mutual, v. 49. II. Reason or Instinct operate alike to the good
of each Individual, v. 79. Reason or Instinct operate also to Society, in
all Animals, v. 109. III. How far Society carried by Instinct, v. 115. How
much farther by Reason, v. 128. IV. Of that which is called the State of
Nature, v. 144. Reason instructed by Instinct in the invention of Arts,
v. 166, and in the Forms of Society, v. 176. V. Origin of Political
Societies, v. 196. Origin of Monarchy, v. 207. Patriarchal Government,
v. 212. VI. Origin of true Religion and Government, from the same
principle, of Love, v. 231, etc. Origin of Superstition and Tyranny, from
the same principle, of Fear, v. 237, etc. The Influence of Self-love
operating to the social and public Good, v. 266. Restoration of true
Religion and Government on their first principle, v. 285. Mixed
Government, v. 288. Various forms of each, and the true end of all,
v. 300, etc.
EPISTLE III.
Here, then, we rest: "The Universal Cause
Acts to one end, but acts by various laws. "
In all the madness of superfluous health,
The trim of pride, the impudence of wealth,
Let this great truth be present night and day;
But most be present, if we preach or pray.
Look round our world; behold the chain of love
Combining all below and all above.
See plastic Nature working to this end,
The single atoms each to other tend,
Attract, attracted to, the next in place
Formed and impelled its neighbour to embrace.
See matter next, with various life endued,
Press to one centre still, the general good.
See dying vegetables life sustain,
See life dissolving vegetate again:
All forms that perish other forms supply
(By turns we catch the vital breath, and die),
Like bubbles on the sea of matter borne,
They rise, they break, and to that sea return.
Nothing is foreign: parts relate to whole;
One all-extending, all-preserving soul
Connects each being, greatest with the least;
Made beast in aid of man, and man of beast;
All served, all serving: nothing stands alone;
The chain holds on, and where it ends, unknown.
Has God, thou fool! worked solely for thy Thy good,
Thy joy, thy pastime, thy attire, thy food?
Who for thy table feeds the wanton fawn,
For him as kindly spread the flowery lawn:
Is it for thee the lark ascends and sings?
Joy tunes his voice, joy elevates his wings.
Is it for thee the linnet pours his throat?
Loves of his own and raptures swell the note.
The bounding steed you pompously bestride,
Shares with his lord the pleasure and the pride.
Is thine alone the seed that strews the plain?
The birds of heaven shall vindicate their grain.
Thine the full harvest of the golden year?
Part pays, and justly, the deserving steer:
The hog, that ploughs not nor obeys thy call,
Lives on the labours of this lord of all.
Know, Nature's children all divide her care;
The fur that warms a monarch, warmed a bear.
While man exclaims, "See all things for my use! "
"See man for mine! " replies a pampered goose:
And just as short of reason he must fall,
Who thinks all made for one, not one for all.
Grant that the powerful still the weak control;
Be man the wit and tyrant of the whole:
Nature that tyrant checks; he only knows,
And helps, another creature's wants and woes.
Say, will the falcon, stooping from above,
Smit with her varying plumage, spare the dove?
Admires the jay the insect's gilded wings?
Or hears the hawk when Philomela sings?
Man cares for all: to birds he gives his woods,
To beasts his pastures, and to fish his floods;
For some his interest prompts him to provide,
For more his pleasure, yet for more his pride:
All feed on one vain patron, and enjoy
The extensive blessing of his luxury.
That very life his learned hunger craves,
He saves from famine, from the savage saves;
Nay, feasts the animal he dooms his feast,
And, till he ends the being, makes it blest;
Which sees no more the stroke, or feels the pain,
Than favoured man by touch ethereal slain.
The creature had his feast of life before;
Thou too must perish when thy feast is o'er!
To each unthinking being, Heaven, a friend,
Gives not the useless knowledge of its end:
To man imparts it; but with such a view
As, while he dreads it, makes him hope it too;
The hour concealed, and so remote the fear,
Death still draws nearer, never seeming near.
Great standing miracle! that Heaven assigned
Its only thinking thing this turn of mind.
II. Whether with reason, or with instinct blest,
Know, all enjoy that power which suits them best;
To bliss alike by that direction tend,
And find the means proportioned to their end.
Say, where full instinct is the unerring guide,
What pope or council can they need beside?
Reason, however able, cool at best,
Cares not for service, or but serves when pressed,
Stays till we call, and then not often near;
But honest instinct comes a volunteer,
Sure never to o'er-shoot, but just to hit;
While still too wide or short is human wit;
Sure by quick nature happiness to gain,
Which heavier reason labours at in vain,
This too serves always, reason never long;
One must go right, the other may go wrong.
See then the acting and comparing powers
One in their nature, which are two in ours;
And reason raise o'er instinct as you can,
In this 'tis God directs, in that 'tis man.
Who taught the nations of the field and wood
To shun their poison, and to choose their food?
Prescient, the tides or tempests to withstand,
Build on the wave, or arch beneath the sand?
Who made the spider parallels design,
Sure as Demoivre, without rule or line?
Who did the stork, Columbus-like, explore
Heavens not his own, and worlds unknown before?
Who calls the council, states the certain day,
Who forms the phalanx, and who points the way?
III. God in the nature of each being founds
Its proper bliss, and sets its proper bounds:
But as He framed a whole, the whole to bless,
On mutual wants built mutual happiness:
So from the first, eternal order ran,
And creature linked to creature, man to man.
Whate'er of life all-quickening ether keeps,
Or breathes through air, or shoots beneath the deeps,
Or pours profuse on earth, one nature feeds
The vital flame, and swells the genial seeds.
Not man alone, but all that roam the wood,
Or wing the sky, or roll along the flood,
Each loves itself, but not itself alone,
Each sex desires alike, till two are one.
Nor ends the pleasure with the fierce embrace;
They love themselves, a third time, in their race.
Thus beast and bird their common charge attend,
The mothers nurse it, and the sires defend;
The young dismissed to wander earth or air,
There stops the instinct, and there ends the care;
The link dissolves, each seeks a fresh embrace,
Another love succeeds, another race.
A longer care man's helpless kind demands;
That longer care contracts more lasting bands:
Reflection, reason, still the ties improve,
At once extend the interest and the love;
With choice we fix, with sympathy we burn;
Each virtue in each passion takes its turn;
And still new needs, new helps, new habits rise.
That graft benevolence on charities.
Still as one brood, and as another rose,
These natural love maintained, habitual those.
The last, scarce ripened into perfect man,
Saw helpless him from whom their life began:
Memory and forecast just returns engage,
That pointed back to youth, this on to age;
While pleasure, gratitude, and hope combined,
Still spread the interest, and preserved the kind.
IV. Nor think, in Nature's state they blindly trod;
The state of nature was the reign of God:
Self-love and social at her birth began,
Union the bond of all things, and of man.
Pride then was not; nor arts, that pride to aid;
Man walked with beast, joint tenant of the shade;
The same his table, and the same his bed;
No murder clothed him, and no murder fed.
In the same temple, the resounding wood,
All vocal beings hymned their equal God:
The shrine with gore unstained, with gold undressed,
Unbribed, unbloody, stood the blameless priest:
Heaven's attribute was universal care,
And man's prerogative to rule, but spare.
Ah! how unlike the man of times to come!
Of half that live the butcher and the tomb;
Who, foe to nature, hears the general groan,
Murders their species, and betrays his own.
But just disease to luxury succeeds,
And every death its own avenger breeds;
The fury-passions from that blood began,
And turned on man a fiercer savage, man.
See him from Nature rising slow to art!
To copy instinct then was reason's part;
Thus then to man the voice of Nature spake--
"Go, from the creatures thy instructions take:
Learn from the birds what food the thickets yield;
Learn from the beasts the physic of the field;
Thy arts of building from the bee receive;
Learn of the mole to plough, the worm to weave;
Learn of the little nautilus to sail,
Spread the thin oar, and catch the driving gale.
Here too all forms of social union find,
And hence let reason, late, instruct mankind:
Here subterranean works and cities see;
There towns aerial on the waving tree.
Learn each small people's genius, policies,
The ant's republic, and the realm of bees;
How those in common all their wealth bestow,
And anarchy without confusion know;
And these for ever, though a monarch reign,
Their separate cells and properties maintain.
Mark what unvaried laws preserve each state,
Laws wise as nature, and as fixed as fate.
In vain thy reason finer webs shall draw,
Entangle justice in her net of law,
And right, too rigid, harden into wrong;
Still for the strong too weak, the weak too strong.
Yet go! and thus o'er all the creatures sway,
Thus let the wiser make the rest obey;
And, for those arts mere instinct could afford,
Be crowned as monarchs, or as gods adored. "
V. Great Nature spoke; observant men obeyed;
Cities were built, societies were made:
Here rose one little state: another near
Grew by like means, and joined, through love or fear.
Did here the trees with ruddier burdens bend,
And there the streams in purer rills descend?
What war could ravish, commerce could bestow,
And he returned a friend, who came a foe.
Converse and love mankind might strongly draw,
When love was liberty, and Nature law.
Thus States were formed; the name of king unknown,
'Till common interest placed the sway in one.
'Twas virtue only (or in arts or arms,
Diffusing blessings, or averting harms)
The same which in a sire the sons obeyed,
A prince the father of a people made.
VI. Till then, by Nature crowned, each patriarch sate,
King, priest, and parent of his growing state;
On him, their second providence, they hung,
Their law his eye, their oracle his tongue.
He from the wondering furrow called the food,
Taught to command the fire, control the flood,
Draw forth the monsters of the abyss profound,
Or fetch the aerial eagle to the ground.
Till drooping, sickening, dying they began
Whom they revered as God to mourn as man:
Then, looking up, from sire to sire, explored
One great first Father, and that first adored.
Or plain tradition that this all begun,
Conveyed unbroken faith from sire to son;
The worker from the work distinct was known,
And simple reason never sought but one:
Ere wit oblique had broke that steady light,
Man, like his Maker, saw that all was right;
To virtue, in the paths of pleasure, trod,
And owned a Father when he owned a God.
Love all the faith, and all the allegiance then;
For Nature knew no right divine in men,
No ill could fear in God; and understood
A sovereign being but a sovereign good.
True faith, true policy, united ran,
This was but love of God, and this of man.
Who first taught souls enslaved, and realms undone,
The enormous faith of many made for one;
That proud exception to all Nature's laws,
To invert the world, and counter-work its cause?
Force first made conquest, and that conquest, law;
Till superstition taught the tyrant awe,
Then shared the tyranny, then lent it aid,
And gods of conquerors, slaves of subjects made:
She, 'midst the lightning's blaze, and thunder's sound,
When rocked the mountains, and when groaned the ground,
She taught the weak to bend, the proud to pray,
To power unseen, and mightier far than they:
She, from the rending earth and bursting skies,
Saw gods descend, and fiends infernal rise:
Here fixed the dreadful, there the blest abodes;
Fear made her devils, and weak hope her gods;
Gods partial, changeful, passionate, unjust,
Whose attributes were rage, revenge, or lust;
Such as the souls of cowards might conceive,
And, formed like tyrants, tyrants would believe.
Zeal then, not charity, became the guide;
And hell was built on spite, and heaven on pride,
Then sacred seemed the ethereal vault no more;
Altars grew marble then, and reeked with gore;
Then first the flamen tasted living food;
Next his grim idol smeared with human blood;
With heaven's own thunders shook the world below,
And played the god an engine on his foe.
So drives self-love, through just and through unjust,
To one man's power, ambition, lucre, lust:
The same self-love, in all, becomes the cause
Of what restrains him, government and laws.
For, what one likes if others like as well,
What serves one will when many wills rebel?
How shall he keep, what, sleeping or awake,
A weaker may surprise, a stronger take?
His safety must his liberty restrain:
All join to guard what each desires to gain.
Forced into virtue thus by self-defence,
Even kings learned justice and benevolence:
Self-love forsook the path it first pursued,
And found the private in the public good.
'Twas then, the studious head or generous mind,
Follower of God, or friend of human-kind,
Poet or patriot, rose but to restore
The faith and moral Nature gave before;
Re-lumed her ancient light, not kindled new;
If not God's image, yet His shadow drew:
Taught power's due use to people and to kings,
Taught nor to slack, nor strain its tender strings,
The less, or greater, set so justly true,
That touching one must strike the other too;
Till jarring interests, of themselves create
The according music of a well-mixed state.
Such is the world's great harmony, that springs
From order, union, full consent of things:
Where small and great, where weak and mighty, made
To serve, not suffer, strengthen, not invade;
More powerful each as needful to the rest,
And, in proportion as it blesses, blest;
Draw to one point, and to one centre bring
Beast, man, or angel, servant, lord, or king.
For forms of government let fools contest;
Whate'er is best administered is best:
For modes of faith let graceless zealots fight;
His can't be wrong whose life is in the right:
In faith and hope the world will disagree,
But all mankind's concern is charity:
All must be false that thwart this one great end;
And all of God, that bless mankind or mend.
Man, like the generous vine, supported lives;
The strength he gains is from the embrace he gives.
On their own axis as the planets run,
Yet make at once their circle round the sun;
So two consistent motions act the soul;
And one regards itself, and one the whole.
Thus God and Nature linked the general frame,
And bade self-love and social be the same.
ARGUMENT OF EPISTLE IV.
Of the Nature and State of Man with respect to Happiness.
I. False Notions of Happiness, Philosophical and Popular, answered from
v. 19 to 77. II. It is the End of all Men, and attainable by all, v. 30.
God intends Happiness to be equal; and to be so, it must be social, since
all particular Happiness depends on general, and since He governs by
general, not particular Laws, v. 37. As it is necessary for Order, and
the peace and welfare of Society, that external goods should be unequal,
Happiness is not made to consist in these, v. 51. But, notwithstanding
that inequality, the balance of Happiness among Mankind is kept even by
Providence, by the two Passions of Hope and Fear, v. 70. III. What the
Happiness of Individuals is, as far as is consistent with the
constitution of this world; and that the good Man has here the advantage,
V. 77. The error of imputing to Virtue what are only the calamities of
Nature or of Fortune, v. 94. IV. The folly of expecting that God should
alter His general Laws in favour of particulars, v. 121. V. That we are
not judges who are good; but that, whoever they are, they must be
happiest, v. 133, etc. VI. That external goods are not the proper
rewards, but often inconsistent with, or destructive of Virtue, v. 165.
That even these can make no Man happy without Virtue: Instanced in
Riches, v. 183. Honours, v. 191. Nobility, v. 203. Greatness, v. 215.
Fame, v. 235. Superior Talents, v. 257, etc. With pictures of human
Infelicity in Men possessed of them all, v.
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?
Through worlds unnumbered though 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 Heaven has made us as we are.
But of this frame, the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Looked through? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?
II. Presumptuous man! the reason wouldst thou find,
Why formed so weak, so little, and so blind?
First, if thou canst, the harder reason guess,
Why formed 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?
Of systems possible, if 'tis confest
That wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then in the scale of reasoning life, 'tis plain,
There must be, somewhere, such a rank as man:
And all the question (wrangle e'er so long)
Is only this, if God has placed him wrong?
Respecting man, whatever wrong we call,
May, must be right, as relative to all.
In human works, though laboured on with pain,
A thousand movements scarce one purpose gain;
In God's one single can its end produce;
Yet serves to second too some other use.
So man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.
When the proud steed shall know why man restrains
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 shall man's pride and dulness comprehend
His actions', passions', being's, use and end;
Why doing, suffering, checked, impelled; and why
This hour a slave, the next a deity.
Then say not man's imperfect, Heaven in fault;
Say rather man's as perfect as he ought:
His knowledge measured to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here or there?
The blest to-day is as completely so,
As who began a thousand years ago.
III. Heaven from all creatures hides the book of Fate,
All but the page prescribed, their present state:
From brutes what men, from men what spirits know:
Or who could suffer being here below?
The lamb thy riot dooms to bleed to-day,
Had he thy reason, would he skip and play?
Pleased to the last, he crops the flowery food,
And licks the hand just raised to shed his blood.
Oh, blindness to the future! kindly given,
That each may fill the circle, marked by Heaven:
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurled,
And now a bubble burst, and now a world.
Hope humbly, then; with trembling pinions soar;
Wait the great teacher Death; and God adore.
What future bliss, He gives not thee to know,
But gives that hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never is, but always to be blest:
The soul, uneasy and confined from home,
Rests and expatiates in a life to come.
Lo, the poor Indian! whose untutored mind
Sees God in clouds, or hears Him in the wind;
His soul, proud science never taught to stray
Far as the solar walk, or milky way;
Yet simple Nature to his hope has given,
Behind the cloud-topped hill, an humbler heaven;
Some safer world in depth of woods embraced,
Some happier island in the watery waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold.
To be, contents his natural desire,
He asks no angel's wing, no seraph's fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.
IV. Go, wiser thou! and, in thy scale of sense,
Weigh thy opinion against providence;
Call imperfection what thou fanciest such,
Say, here He gives too little, there too much;
Destroy all creatures for thy sport or gust,
Yet cry, if man's unhappy, God's unjust;
If man alone engross not Heaven's high care,
Alone made perfect here, immortal there:
Snatch from His hand the balance and the rod,
Re-judge His justice, be the God of God.
In pride, in reasoning pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be angels, angels would be gods.
Aspiring to be gods, if angels fell,
Aspiring to be angels, men rebel:
And who but wishes to invert the laws
Of order, sins against the Eternal Cause.
V. Ask for what end the heavenly bodies shine,
Earth for whose use? Pride answers, "'Tis for mine:
For me kind Nature wakes her genial power,
Suckles each herb, and spreads out every flower;
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, suns to light me rise;
My footstool earth, my canopy the skies. "
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No, ('tis replied) the first Almighty Cause
Acts not by partial, but by general laws;
The exceptions few; some change since all began;
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 constant course requires
Of showers and sunshine, as of man's desires;
As much eternal springs and cloudless skies,
As men for ever temperate, calm, and wise.
If plagues or earthquakes break not Heaven's design,
Why then a Borgia, or a Catiline?
Who knows but He, whose hand the lightning forms,
Who heaves old ocean, and who wings the storms;
Pours fierce ambition in a Caesar's mind,
Or turns young Ammon loose to scourge mankind?
From pride, from pride, our very reasoning springs;
Account for moral, as for natural things:
Why charge we heaven in those, in these acquit?
In both, to reason right is to submit.
Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discomposed the mind.
But all subsists by elemental strife;
And passions are the elements of life.
The general order, since the whole began,
Is kept in nature, and is kept in man.
VI. What would this man? Now upward will he soar,
And little less than angel, would be more;
Now looking downwards, just as grieved appears
To want the strength of bulls, the fur of bears
Made for his use all creatures if he call,
Say what their use, had he the powers of all?
Nature to these, without profusion, kind,
The proper organs, proper powers assigned;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own:
Is Heaven unkind to man, and man alone?
Shall he alone, whom rational we call,
Be pleased with nothing, if not blessed with all?
The bliss of man (could pride that blessing find)
Is not to act or think beyond mankind;
No powers of body or of soul to share,
But what his nature and his state can bear.
Why has not man a microscopic eye?
For this plain reason, man is not a fly.
Say what the use, were finer optics given,
To inspect a mite, not comprehend the heaven?
Or touch, if tremblingly alive all o'er,
To smart and agonize at every pore?
Or quick effluvia darting through the brain,
Die of a rose in aromatic pain?
If Nature thundered in his opening ears,
And stunned him with the music of the spheres,
How would he wish that Heaven had left him still
The whispering zephyr, and the purling rill?
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?
VII. Far as Creation's ample range extends,
The scale of sensual, mental powers ascends:
Mark how it mounts, to man's imperial race,
From the green myriads in the peopled grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious on the tainted green:
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From poisonous herbs extracts the healing dew?
How instinct varies in the grovelling swine,
Compared, half-reasoning elephant, with thine!
'Twixt that, and reason, what a nice barrier,
For ever separate, yet for ever near!
Remembrance and reflection how allayed;
What thin partitions sense from thought divide:
And middle natures, how they long to join,
Yet never passed the insuperable line!
Without this just gradation, could they be
Subjected, these to those, or all to thee?
The powers of all subdued by thee alone,
Is not thy reason all these powers in one?
VIII. 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 ethereal, 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 powers
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destroyed:
From Nature's chain whatever link you strike,
Tenth or ten thousandth, 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 unbalanced from her orbit fly,
Planets and suns run lawless through the sky;
Let ruling angels from their spheres be hurled,
Being on being wrecked, and world on world;
Heaven'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! --Oh, madness! pride! impiety!
IX. What if the foot, ordained the dust to tread,
Or hand, to toil, aspired to be the head?
What if the head, the eye, or ear repined
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, changed through all, and yet in all the same;
Great in the earth, as in the ethereal 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.
X. Cease, then, nor order imperfection name:
Our proper bliss depends on what we blame.
Know thy own point: this kind, this due degree
Of blindness, weakness, Heaven bestows on thee.
Submit. In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing Power,
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.
ARGUMENT OF EPISTLE II.
Of the Nature and State of Man with respect to Himself, as an Individual.
I. The business of Man not to pry into God, but to study himself. His
Middle Nature; his Powers and Frailties, v. 1 to 19. The Limits of his
Capacity, v. 19, etc. II. The two Principles of Man, Self-love and
Reason, both necessary, v. 53, etc. Self-love the stronger, and why, v. 67,
etc. Their end the same, v. 81, etc. III. The Passions, and their use,
v. 93 to 130. The predominant Passion, and its force, v. 132 to 160. Its
Necessity, in directing Men to different purposes, v. 165, etc. Its
providential Use, in fixing our Principle, and ascertaining our Virtue,
v. 177. IV. Virtue and Vice joined in our mixed Nature; the limits near,
yet the things separate and evident: What is the Office of Reason, v. 202
to 216. V. How odious Vice in itself, and how we deceive ourselves into
it, v. 217. VI. That, however, the Ends of Providence and general Good
are answered in our Passions and Imperfections, v. 238, etc. How usefully
these are distributed to all Orders of Men, v. 241. How useful they are
to Society, v. 251. And to the Individuals, v. 263. In every state, and
every age of life, v. 273, etc.
EPISTLE II.
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 sceptic side,
With too 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 confused;
Still by himself abused, or disabused;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of truth, in endless error hurled:
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,
Correct old time, and regulate the sun;
Go, soar with Plato to th' 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,
Admired such wisdom in an earthly shape
And showed 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
Unchecked 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 th' excrescent parts
Of all our vices have created arts;
Then see how little the remaining sum,
Which served the past, and must the times to come!
II. 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:
Fixed 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 destroyed.
Most strength the moving principle requires;
Active its task, it prompts, impels, inspires.
Sedate and quiet the comparing lies,
Formed but to check, deliberate, and advise.
Self-love still stronger, as its objects nigh;
Reason's 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 than 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 not wound the flower:
Pleasure, or wrong or rightly understood,
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,
And reason bids us for our own provide;
Passions, though selfish, if their means be fair,
List under Reason, and deserve her care;
Those, that imparted, court a nobler aim,
Exalt their kind, and take some virtue's name.
In lazy apathy let stoics boast
Their virtue fixed; 'tis fixed as in a frost;
Contracted all, retiring to the breast;
But strength of mind is exercise, not rest:
The rising tempest puts in act the soul,
Parts it may ravage, but preserves the whole.
On life's vast ocean diversely we sail,
Reason the card, but passion is the gale;
Nor God alone in the still calm we find,
He mounts the storm, and walks upon the wind.
Passions, like elements, though born to fight,
Yet, mixed and softened, in his work unite:
These, 'tis enough to temper and employ;
But what composes man, can man destroy?
Suffice that Reason keep to Nature's road,
Subject, compound them, follow her and God.
Love, hope, and joy, fair pleasure's smiling train,
Hate, fear, and grief, the family of pain,
These mixed with art, and to due bounds confined,
Make and maintain the balance of the mind;
The lights and shades, whose well-accorded strife
Gives all the strength and colour of our life.
Pleasures are ever in our hands or eyes;
And when in act they cease, in prospect rise:
Present to grasp, and future still to find,
The whole employ of body and of mind.
All spread their charms, but charm not all alike;
On different senses different objects strike;
Hence different passions more or less inflame,
As strong or weak, the organs of the frame;
And hence once master passion in the breast,
Like Aaron's serpent, swallows up the rest.
As man, perhaps, the moment of his breath
Receives the lurking principle of death;
The young disease that must subdue at length,
Grows with his growth, and strengthens with his strength:
So, cast and mingled with his very frame,
The mind's disease, its ruling passion came;
Each vital humour which should feed the whole,
Soon flows to this, in body and in soul:
Whatever warms the heart, or fills the head,
As the mind opens, and its functions spread,
Imagination plies her dangerous art,
And pours it all upon the peccant part.
Nature its mother, habit is its nurse;
Wit, spirit, faculties, but make it worse;
Reason itself but gives it edge and power;
As Heaven's blest beam turns vinegar more sour.
We, wretched subjects, though to lawful sway,
In this weak queen some favourite still obey:
Ah! if she lend not arms, as well as rules,
What can she more than tell us we are fools?
Teach us to mourn our nature, not to mend,
A sharp accuser, but a helpless friend!
Or from a judge turn pleader, to persuade
The choice we make, or justify it made;
Proud of an easy conquest all along,
She but removes weak passions for the strong;
So, when small humours gather to a gout,
The doctor fancies he has driven them out.
Yes, Nature's road must ever be preferred;
Reason is here no guide, but still a guard:
'Tis hers to rectify, not overthrow,
And treat this passion more as friend than foe:
A mightier power the strong direction sends,
And several men impels to several ends:
Like varying winds, by other passions tossed,
This drives them constant to a certain coast.
Let power or knowledge, gold or glory, please,
Or (oft more strong than all) the love of ease;
Through life 'tis followed, even at life's expense;
The merchant's toil, the sage's indolence,
The monk's humility, the hero's pride,
All, all alike, find reason on their side.
The eternal art, educing good from ill,
Grafts on this passion our best principle:
'Tis thus the mercury of man is fixed,
Strong grows the virtue with his nature mixed;
The dross cements what else were too refined,
And in one interest body acts with mind.
As fruits, ungrateful to the planter's care,
On savage stocks inserted, learn to bear;
The surest virtues thus from passions shoot,
Wild nature's vigour working at the root.
What crops of wit and honesty appear
From spleen, from obstinacy, hate, or fear!
See anger, zeal and fortitude supply;
Even avarice, prudence; sloth, philosophy;
Lust, through some certain strainers well refined,
Is gentle love, and charms all womankind;
Envy, to which th' ignoble mind's a slave,
Is emulation in the learned or brave;
Nor virtue, male or female, can we name,
But what will grow on pride, or grow on shame.
Thus Nature gives us (let it check our pride)
The virtue nearest to our vice allied:
Reason the bias turns to good from ill
And Nero reigns a Titus, if he will.
The fiery soul abhorred in Catiline,
In Decius charms, in Curtius is divine:
The same ambition can destroy or save,
And makes a patriot as it makes a knave.
This light and darkness in our chaos joined,
What shall divide? The God within the mind.
Extremes in nature equal ends produce,
In man they join to some mysterious use;
Though each by turns the other's bound invade,
As, in some well-wrought picture, light and shade,
And oft so mix, the difference is too nice
Where ends the virtue or begins the vice.
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 thousand ways, is there no black or white?
Ask your own heart, and nothing is so plain;
'Tis to mistake them, costs the time and pain.
Vice is a monster of so frightful mien,
As, to be hated, needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
But where th' extreme of vice, was ne'er agreed:
Ask 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 creature owns it in the first degree,
But thinks his neighbour farther gone than he;
Even those who dwell beneath its very zone,
Or never feel the rage, or never own;
What happier nations shrink at with affright,
The hard inhabitant contends is right.
Virtuous and vicious every man must be,
Few in th' extreme, but all in the degree,
The rogue and fool by fits is fair and wise;
And even the best, by fits, what they despise.
'Tis but by parts we follow good or ill;
For, vice or virtue, self directs it still;
Each individual seeks a several goal;
But Heaven's great view is one, and that the whole.
That counter-works each folly and caprice;
That disappoints th' effect of every vice;
That, happy frailties to all ranks applied,
Shame to the virgin, to the matron pride,
Fear to the statesman, rashness to the chief,
To kings presumption, and to crowds belief:
That, virtue's ends from vanity can raise,
Which seeks no interest, no reward but praise;
And build on wants, and on defects of mind,
The joy, the peace, the glory of mankind.
Heaven forming each on other to depend,
A master, or a servant, or a friend,
Bids each on other for assistance call,
Till one man's weakness grows the strength of all.
Wants, frailties, passions, closer still ally
The common interest, or endear the tie.
To these we owe true friendship, love sincere,
Each home-felt joy that life inherits here;
Yet from the same we learn, in its decline,
Those joys, those loves, those interests to resign;
Taught half by reason, half by mere decay,
To welcome death, and calmly pass away.
Whate'er the passion, knowledge, fame, or pelf,
Not one will change his neighbour with himself.
The learned is happy nature to explore,
The fool is happy that he knows no more;
The rich is happy in the plenty given,
The poor contents him with the care of Heaven.
See the blind beggar dance, the cripple sing,
The sot a hero, lunatic a king;
The starving chemist in his golden views
Supremely blest, the poet in his muse.
See some strange comfort every state attend,
And pride bestowed on all, a common friend;
See some fit passion every age supply,
Hope travels through, nor quits us when we die.
Behold the child, by Nature's kindly law,
Pleased with a rattle, tickled with a straw:
Some livelier plaything gives his youth delight,
A little louder, but as empty quite:
Scarves, garters, gold, amuse his riper stage,
And beads and prayer-books are the toys of age:
Pleased with this bauble still, as that before;
Till tired he sleeps, and life's poor play is o'er.
Meanwhile opinion gilds with varying rays
Those painted clouds that beautify our days;
Each want of happiness by hope supplied,
And each vacuity of sense by pride:
These build as fast as knowledge can destroy;
In folly's cup still laughs the bubble, joy;
One prospect lost, another still we gain;
And not a vanity is given in vain;
Even mean self-love becomes, by force divine,
The scale to measure others' wants by thine.
See! and confess, one comfort still must rise,
'Tis this, though man's a fool, yet God is wise.
ARGUMENT OF EPISTLE III.
Of the Nature and State of Man with respect to Society.
I. The whole Universe one system of Society, v. 7, etc. Nothing made
wholly for itself, nor yet wholly for another, v. 27. The happiness of
Animals mutual, v. 49. II. Reason or Instinct operate alike to the good
of each Individual, v. 79. Reason or Instinct operate also to Society, in
all Animals, v. 109. III. How far Society carried by Instinct, v. 115. How
much farther by Reason, v. 128. IV. Of that which is called the State of
Nature, v. 144. Reason instructed by Instinct in the invention of Arts,
v. 166, and in the Forms of Society, v. 176. V. Origin of Political
Societies, v. 196. Origin of Monarchy, v. 207. Patriarchal Government,
v. 212. VI. Origin of true Religion and Government, from the same
principle, of Love, v. 231, etc. Origin of Superstition and Tyranny, from
the same principle, of Fear, v. 237, etc. The Influence of Self-love
operating to the social and public Good, v. 266. Restoration of true
Religion and Government on their first principle, v. 285. Mixed
Government, v. 288. Various forms of each, and the true end of all,
v. 300, etc.
EPISTLE III.
Here, then, we rest: "The Universal Cause
Acts to one end, but acts by various laws. "
In all the madness of superfluous health,
The trim of pride, the impudence of wealth,
Let this great truth be present night and day;
But most be present, if we preach or pray.
Look round our world; behold the chain of love
Combining all below and all above.
See plastic Nature working to this end,
The single atoms each to other tend,
Attract, attracted to, the next in place
Formed and impelled its neighbour to embrace.
See matter next, with various life endued,
Press to one centre still, the general good.
See dying vegetables life sustain,
See life dissolving vegetate again:
All forms that perish other forms supply
(By turns we catch the vital breath, and die),
Like bubbles on the sea of matter borne,
They rise, they break, and to that sea return.
Nothing is foreign: parts relate to whole;
One all-extending, all-preserving soul
Connects each being, greatest with the least;
Made beast in aid of man, and man of beast;
All served, all serving: nothing stands alone;
The chain holds on, and where it ends, unknown.
Has God, thou fool! worked solely for thy Thy good,
Thy joy, thy pastime, thy attire, thy food?
Who for thy table feeds the wanton fawn,
For him as kindly spread the flowery lawn:
Is it for thee the lark ascends and sings?
Joy tunes his voice, joy elevates his wings.
Is it for thee the linnet pours his throat?
Loves of his own and raptures swell the note.
The bounding steed you pompously bestride,
Shares with his lord the pleasure and the pride.
Is thine alone the seed that strews the plain?
The birds of heaven shall vindicate their grain.
Thine the full harvest of the golden year?
Part pays, and justly, the deserving steer:
The hog, that ploughs not nor obeys thy call,
Lives on the labours of this lord of all.
Know, Nature's children all divide her care;
The fur that warms a monarch, warmed a bear.
While man exclaims, "See all things for my use! "
"See man for mine! " replies a pampered goose:
And just as short of reason he must fall,
Who thinks all made for one, not one for all.
Grant that the powerful still the weak control;
Be man the wit and tyrant of the whole:
Nature that tyrant checks; he only knows,
And helps, another creature's wants and woes.
Say, will the falcon, stooping from above,
Smit with her varying plumage, spare the dove?
Admires the jay the insect's gilded wings?
Or hears the hawk when Philomela sings?
Man cares for all: to birds he gives his woods,
To beasts his pastures, and to fish his floods;
For some his interest prompts him to provide,
For more his pleasure, yet for more his pride:
All feed on one vain patron, and enjoy
The extensive blessing of his luxury.
That very life his learned hunger craves,
He saves from famine, from the savage saves;
Nay, feasts the animal he dooms his feast,
And, till he ends the being, makes it blest;
Which sees no more the stroke, or feels the pain,
Than favoured man by touch ethereal slain.
The creature had his feast of life before;
Thou too must perish when thy feast is o'er!
To each unthinking being, Heaven, a friend,
Gives not the useless knowledge of its end:
To man imparts it; but with such a view
As, while he dreads it, makes him hope it too;
The hour concealed, and so remote the fear,
Death still draws nearer, never seeming near.
Great standing miracle! that Heaven assigned
Its only thinking thing this turn of mind.
II. Whether with reason, or with instinct blest,
Know, all enjoy that power which suits them best;
To bliss alike by that direction tend,
And find the means proportioned to their end.
Say, where full instinct is the unerring guide,
What pope or council can they need beside?
Reason, however able, cool at best,
Cares not for service, or but serves when pressed,
Stays till we call, and then not often near;
But honest instinct comes a volunteer,
Sure never to o'er-shoot, but just to hit;
While still too wide or short is human wit;
Sure by quick nature happiness to gain,
Which heavier reason labours at in vain,
This too serves always, reason never long;
One must go right, the other may go wrong.
See then the acting and comparing powers
One in their nature, which are two in ours;
And reason raise o'er instinct as you can,
In this 'tis God directs, in that 'tis man.
Who taught the nations of the field and wood
To shun their poison, and to choose their food?
Prescient, the tides or tempests to withstand,
Build on the wave, or arch beneath the sand?
Who made the spider parallels design,
Sure as Demoivre, without rule or line?
Who did the stork, Columbus-like, explore
Heavens not his own, and worlds unknown before?
Who calls the council, states the certain day,
Who forms the phalanx, and who points the way?
III. God in the nature of each being founds
Its proper bliss, and sets its proper bounds:
But as He framed a whole, the whole to bless,
On mutual wants built mutual happiness:
So from the first, eternal order ran,
And creature linked to creature, man to man.
Whate'er of life all-quickening ether keeps,
Or breathes through air, or shoots beneath the deeps,
Or pours profuse on earth, one nature feeds
The vital flame, and swells the genial seeds.
Not man alone, but all that roam the wood,
Or wing the sky, or roll along the flood,
Each loves itself, but not itself alone,
Each sex desires alike, till two are one.
Nor ends the pleasure with the fierce embrace;
They love themselves, a third time, in their race.
Thus beast and bird their common charge attend,
The mothers nurse it, and the sires defend;
The young dismissed to wander earth or air,
There stops the instinct, and there ends the care;
The link dissolves, each seeks a fresh embrace,
Another love succeeds, another race.
A longer care man's helpless kind demands;
That longer care contracts more lasting bands:
Reflection, reason, still the ties improve,
At once extend the interest and the love;
With choice we fix, with sympathy we burn;
Each virtue in each passion takes its turn;
And still new needs, new helps, new habits rise.
That graft benevolence on charities.
Still as one brood, and as another rose,
These natural love maintained, habitual those.
The last, scarce ripened into perfect man,
Saw helpless him from whom their life began:
Memory and forecast just returns engage,
That pointed back to youth, this on to age;
While pleasure, gratitude, and hope combined,
Still spread the interest, and preserved the kind.
IV. Nor think, in Nature's state they blindly trod;
The state of nature was the reign of God:
Self-love and social at her birth began,
Union the bond of all things, and of man.
Pride then was not; nor arts, that pride to aid;
Man walked with beast, joint tenant of the shade;
The same his table, and the same his bed;
No murder clothed him, and no murder fed.
In the same temple, the resounding wood,
All vocal beings hymned their equal God:
The shrine with gore unstained, with gold undressed,
Unbribed, unbloody, stood the blameless priest:
Heaven's attribute was universal care,
And man's prerogative to rule, but spare.
Ah! how unlike the man of times to come!
Of half that live the butcher and the tomb;
Who, foe to nature, hears the general groan,
Murders their species, and betrays his own.
But just disease to luxury succeeds,
And every death its own avenger breeds;
The fury-passions from that blood began,
And turned on man a fiercer savage, man.
See him from Nature rising slow to art!
To copy instinct then was reason's part;
Thus then to man the voice of Nature spake--
"Go, from the creatures thy instructions take:
Learn from the birds what food the thickets yield;
Learn from the beasts the physic of the field;
Thy arts of building from the bee receive;
Learn of the mole to plough, the worm to weave;
Learn of the little nautilus to sail,
Spread the thin oar, and catch the driving gale.
Here too all forms of social union find,
And hence let reason, late, instruct mankind:
Here subterranean works and cities see;
There towns aerial on the waving tree.
Learn each small people's genius, policies,
The ant's republic, and the realm of bees;
How those in common all their wealth bestow,
And anarchy without confusion know;
And these for ever, though a monarch reign,
Their separate cells and properties maintain.
Mark what unvaried laws preserve each state,
Laws wise as nature, and as fixed as fate.
In vain thy reason finer webs shall draw,
Entangle justice in her net of law,
And right, too rigid, harden into wrong;
Still for the strong too weak, the weak too strong.
Yet go! and thus o'er all the creatures sway,
Thus let the wiser make the rest obey;
And, for those arts mere instinct could afford,
Be crowned as monarchs, or as gods adored. "
V. Great Nature spoke; observant men obeyed;
Cities were built, societies were made:
Here rose one little state: another near
Grew by like means, and joined, through love or fear.
Did here the trees with ruddier burdens bend,
And there the streams in purer rills descend?
What war could ravish, commerce could bestow,
And he returned a friend, who came a foe.
Converse and love mankind might strongly draw,
When love was liberty, and Nature law.
Thus States were formed; the name of king unknown,
'Till common interest placed the sway in one.
'Twas virtue only (or in arts or arms,
Diffusing blessings, or averting harms)
The same which in a sire the sons obeyed,
A prince the father of a people made.
VI. Till then, by Nature crowned, each patriarch sate,
King, priest, and parent of his growing state;
On him, their second providence, they hung,
Their law his eye, their oracle his tongue.
He from the wondering furrow called the food,
Taught to command the fire, control the flood,
Draw forth the monsters of the abyss profound,
Or fetch the aerial eagle to the ground.
Till drooping, sickening, dying they began
Whom they revered as God to mourn as man:
Then, looking up, from sire to sire, explored
One great first Father, and that first adored.
Or plain tradition that this all begun,
Conveyed unbroken faith from sire to son;
The worker from the work distinct was known,
And simple reason never sought but one:
Ere wit oblique had broke that steady light,
Man, like his Maker, saw that all was right;
To virtue, in the paths of pleasure, trod,
And owned a Father when he owned a God.
Love all the faith, and all the allegiance then;
For Nature knew no right divine in men,
No ill could fear in God; and understood
A sovereign being but a sovereign good.
True faith, true policy, united ran,
This was but love of God, and this of man.
Who first taught souls enslaved, and realms undone,
The enormous faith of many made for one;
That proud exception to all Nature's laws,
To invert the world, and counter-work its cause?
Force first made conquest, and that conquest, law;
Till superstition taught the tyrant awe,
Then shared the tyranny, then lent it aid,
And gods of conquerors, slaves of subjects made:
She, 'midst the lightning's blaze, and thunder's sound,
When rocked the mountains, and when groaned the ground,
She taught the weak to bend, the proud to pray,
To power unseen, and mightier far than they:
She, from the rending earth and bursting skies,
Saw gods descend, and fiends infernal rise:
Here fixed the dreadful, there the blest abodes;
Fear made her devils, and weak hope her gods;
Gods partial, changeful, passionate, unjust,
Whose attributes were rage, revenge, or lust;
Such as the souls of cowards might conceive,
And, formed like tyrants, tyrants would believe.
Zeal then, not charity, became the guide;
And hell was built on spite, and heaven on pride,
Then sacred seemed the ethereal vault no more;
Altars grew marble then, and reeked with gore;
Then first the flamen tasted living food;
Next his grim idol smeared with human blood;
With heaven's own thunders shook the world below,
And played the god an engine on his foe.
So drives self-love, through just and through unjust,
To one man's power, ambition, lucre, lust:
The same self-love, in all, becomes the cause
Of what restrains him, government and laws.
For, what one likes if others like as well,
What serves one will when many wills rebel?
How shall he keep, what, sleeping or awake,
A weaker may surprise, a stronger take?
His safety must his liberty restrain:
All join to guard what each desires to gain.
Forced into virtue thus by self-defence,
Even kings learned justice and benevolence:
Self-love forsook the path it first pursued,
And found the private in the public good.
'Twas then, the studious head or generous mind,
Follower of God, or friend of human-kind,
Poet or patriot, rose but to restore
The faith and moral Nature gave before;
Re-lumed her ancient light, not kindled new;
If not God's image, yet His shadow drew:
Taught power's due use to people and to kings,
Taught nor to slack, nor strain its tender strings,
The less, or greater, set so justly true,
That touching one must strike the other too;
Till jarring interests, of themselves create
The according music of a well-mixed state.
Such is the world's great harmony, that springs
From order, union, full consent of things:
Where small and great, where weak and mighty, made
To serve, not suffer, strengthen, not invade;
More powerful each as needful to the rest,
And, in proportion as it blesses, blest;
Draw to one point, and to one centre bring
Beast, man, or angel, servant, lord, or king.
For forms of government let fools contest;
Whate'er is best administered is best:
For modes of faith let graceless zealots fight;
His can't be wrong whose life is in the right:
In faith and hope the world will disagree,
But all mankind's concern is charity:
All must be false that thwart this one great end;
And all of God, that bless mankind or mend.
Man, like the generous vine, supported lives;
The strength he gains is from the embrace he gives.
On their own axis as the planets run,
Yet make at once their circle round the sun;
So two consistent motions act the soul;
And one regards itself, and one the whole.
Thus God and Nature linked the general frame,
And bade self-love and social be the same.
ARGUMENT OF EPISTLE IV.
Of the Nature and State of Man with respect to Happiness.
I. False Notions of Happiness, Philosophical and Popular, answered from
v. 19 to 77. II. It is the End of all Men, and attainable by all, v. 30.
God intends Happiness to be equal; and to be so, it must be social, since
all particular Happiness depends on general, and since He governs by
general, not particular Laws, v. 37. As it is necessary for Order, and
the peace and welfare of Society, that external goods should be unequal,
Happiness is not made to consist in these, v. 51. But, notwithstanding
that inequality, the balance of Happiness among Mankind is kept even by
Providence, by the two Passions of Hope and Fear, v. 70. III. What the
Happiness of Individuals is, as far as is consistent with the
constitution of this world; and that the good Man has here the advantage,
V. 77. The error of imputing to Virtue what are only the calamities of
Nature or of Fortune, v. 94. IV. The folly of expecting that God should
alter His general Laws in favour of particulars, v. 121. V. That we are
not judges who are good; but that, whoever they are, they must be
happiest, v. 133, etc. VI. That external goods are not the proper
rewards, but often inconsistent with, or destructive of Virtue, v. 165.
That even these can make no Man happy without Virtue: Instanced in
Riches, v. 183. Honours, v. 191. Nobility, v. 203. Greatness, v. 215.
Fame, v. 235. Superior Talents, v. 257, etc. With pictures of human
Infelicity in Men possessed of them all, v.
