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And grant the bad what happiness they woud, One they must want, which is, to pass for good.

Oh blind to truth, and God's whole scheme below, Who fancy Bliss to Vice, to Virtue Woe! Who fees and follows that great scheme the best, 95 Best knows the blessing, and will most be blest. But fools, the Good alone, unhappy call, For ills or accidents that chance to all. See FALKLAND dies, the virtuous and the just ! See god-like TURENNE prostrate on the duft! See SIDNEY bleeds amid the martial strife! Was this their Virtue, or Contempt of Life ? Say, was it Virtue, more tho' Heav'n ne'er

gave, Lamented Digby! sunk thee to the grave ? Tell me, if Virtue made the Son expire, 105 Why, full of days and honour, lives the Sire?

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VER. 100. See god-like Turenne] This epithet has a peculiar justness; the great man to whom it is applied not being distinguished, from other generals, for any of his superior qualities so much as for his providential care of those whom he led to war; which was so uncommon, that his chief purpose in taking on himself the command of armies, seems to have been the Prefervation of Mankind. In this god-like care he was more distinguishably employed throughout the whole course of that famous campaign in which he lost his life.

VARIATIONS.
After $ 92. in the MS.

Let sober Moralists correct their speech,
No bad man's happy : he is great, or rich.

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Why drew Marseilles' good bishop purer breath,
When Nature ficken'd, and each gale was death!
Or why so long (in life if long can be)
Lent Heav'n a parent to the poor and me?

What makes all physical or moral ill ?
There deviates Nature, and here wanders Will.
God fends not ill; if rightly understood,
Or partial Ill is univerfal Good,
Or Change admits, or Nature lets it fall; 115
Short, and but rare, 'till Man improv'd it all.
We just as wisely might of Heav'n complain
That righteous Abel was destroy'd by Cain,
As that the virtuous son is ill at ease
When his lewd father gave the dire disease.
Think we, like some weak Prince, th'Eternal Cause,
Prone for his fav’rites to reverse his laws ?

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VER, 110. Lent Heav'n a parent, etc.] This last instance of the poet's illustration of the ways of Providence, the reader sees, has a peculiar elegance, where a tribute of piety to a parent is paid in a return of thanks to, and made subfervient of, his vindication of, the Great Giver and Father of all things. The Mother of the author, a person of great piety and charity, died the year

this poem was finished, viz. 1733.

VARIATIONS,
After x 116. in the MS.

Of ev'ry evil, since the world began,
The real source is not in God, but man.

Shall burning Ætna, if a fage requires, Forget to thunder, and recall her fires ? On air or sea new motions be imprest,

125 Oh blameless Bethel! to relieve thy breast ? When the loose mountain trembles from on high, Shall gravitation cease, if you go by ? Or fome old temple, nodding to its fall, For Chartres' head reserve the hanging wall ? 13

But still this world (so fitted for the knave) Contents us not. A better shall we have ? A kingdom of the Just then let it be: But first consider how those Just agree. The good must merit God's peculiar care ; 135 But who, but God, can tell us who they are ? One thinks on Calvin Heav'n's own spirit fell ; Another deems him instrument of hell; If Calvin feel Heav'n's blessing, or its rod, This cries there is, and that, there is no God. 140 What shocks one part will edify the rest, Nor with one system can they all be bleft.

VER. 123. Shall burning Ætna, etc.] Alluding to the fate of those two great Naturalists, Empedocles and Pliny, who both perished by too near an approach to Ætna and Vesuvius, while they were exploring the cause of their cruptions.

VARIATIONS,
After så 142. in some Editions,

Give each a System, all must be at strife;

What diff'rent Systems for a Man and Wife? The joke, tho' lively, was ill plac'd, and therefore struck out of the text,

The very best will variously incline,
And what rewards your Virtue, punish mine.
WHATEVER is, is right.-This world, 'tis true,
Was made for Cæsar-but for Titus too:

146 And which more blest? who chain'd his country, say, Or he whosc Virtue sigh`d to lose a day?

“ But sometimes Virtue staryes, while Vice is fed." What then? Is the reward of Virtue bread ?

150 That, Vice may merit, 'tis the price of toil; The knave deserves it, when he tills the soil, The knave deserves it, when he tempts the main, Where folly fights for kings, or dives for gain. The good man may be weak, be indolent;

155 Nor is his claim to plenty, but content. But grant him riches, your demand is o'er ? “ No-shall the good want Health, the good want

« Pow'r?” Add Health, and Pow'r, and ev'ry earthly thing, “ Why bounded Pow'r! why private? why no king?"

16a Nay, why external for internal giv'n? Why is not Man a God, and Earth a Heav'n? Who ask and reason thus, will scarce conceive God gives enough, while he has more to give : Immense the pow'r, immense were the demand ; Say, at what part of nature will they stand ? 166

What nothing earthly gives, or can destroy, The soul's calm sun-fhine, and the heart-felt joy,

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Is Virtue's prize: A better would you fix?
Then give Humility a coach and fix,

170
Justice a Conqu’ror's sword, or Truth a gown,
Or Public Spirit its great cure, a Crown.
Weak, foolish man! will Heav'n reward us there
With the same trash mad mortals wish for here?
The Boy and Man an individual makes, 175
Yet sigh'st thou now for apples and for cakes ?
Go, like the Indian, in another life
Expect thy dog, thy bottle, and thy wife :
As well as dream such trifles are assign'd,
As toys and empires, for a god-like mind. 180
Rewards, that either would to Virtue bring
No joy, or be destructive of the thing:
How oft by these at sixty are undone
The virtues of a saint at twenty-one!
To whom can Riches give Repute, or Trust, 185
Content, or Pleasure, but the Good and Just?

VIR. 177. Go, like the Indian, etc.] Alluding to the example of the Indian, in Epift. i. $ 99. and shewing, that that example was not given to discredit any rational hopes of future happiness, but only to reprove the folly of separating them from charity :

as when

Zeal, not Charity, became the guide,
And hell was built on spite, and heav'n on pride.

VARIATIONS.
After x 172. in the MS.

Say, what rewards this idle world imparts,
Or fit for searching heads or honest hearts,

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