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Nobility. Greatness. Fame. Superior talents. With pictures of human infelicity in men, possessed of them all. VII. That virtue only constitutes a happiness, whose object is universal, and whose prospect eternal. That the perfection of virtue and happiness consists in a conformity to the order of Providence here, and a resignation to it here and hereafter.

Oh HarriNEss! our being's end and aim Good, Pleasure, Ease, Content whate'erthy name: That something still which prompts th' eternal sigh, For which we bear to live, or dare to die, Which still so near us, yet beyond us lies, O'erlook'd, seen double, by the fool and wise: Plant of celestial seed! if dropp'd below, Say, in what mortal soil thou deign'st to grow 2 Fair opening to some court's propitious shine, Or deep with diamonds in the flaming mine? Twin'd with the wreaths Parnassian laurels yield, Or reap'd in iron harvests of the field? Where grows? where grows it not? If vain our toil, We ought to blame the culture, not the soil: Fix'd to no spot is happiness sincere, 'Tis no where to be found, or every where: 'Tis never to be bought, but always free, And fled from monarchs, St. John dwells with thec. Ask of the learn'd the way ? The learn'd areblind: This bids to serve, and that to shun mankind; Some place the bliss in action, some in ease, Those call it pleasure, and contentment these : Some, sunk to beasts, find pleasure end in pain; Some, swell'd to gods, confess ev'n virtue vain; Or, indolent, to each extreme they fall, To trust in ev'rything, or doubt of all. Who thus define it, say they more or less, Than this, that happiness is happiness? Take Nature's path, and mad Opinion's leave; All states can reach it, and all heads conceive; Obvious her goods, in no extreme they dwell; There needs but thinking right, and meaning well; And, mourn our various portions as we please, Equal is common sense, and common ease. Remember, man, “the Universal Cause Acts not by partial, but by gen'ral laws;” And makes what happiness we justly call, Subsist not in the good of one, but all. There’s not a blessing individuals find, But some way leans and hearkens to the kind: No bandit fierce, no tyrant mad with pride, No cavern'd hermit, rests self-satisfy'd: Who most to shun or hate mankind pretend, Seek an admirer, or would fix a friend: Abstract what others feel, what others think, All pleasures sicken, and all glories sink: Each has his share; and who would more obtain, Shall find, the pleasure pays not half the pain. Order is Heaven's first law; and this confest, Some are, and must be, greater than the rest, More rich, more wise; but who infers from hence That such are happier, shocks all common sense. Heaven to mankind impartial we confess, If all are equal in their happiness; But mutual wants this happiness increase; All Nature's difference keeps all Nature's peace. Condition, circumstance, is not the thing; Bliss is the same in subject or in king, In who obtain defence, or who defend, In him who is, or him who finds a friend:

Heaven breathes through every member of the whole,
One common blessing, as one common soul.
But Fortune's gifts if each alike possest,
And each were equal, must not all contest?
If then to all men happiness was meant,
God in externals could not place content.
Fortune her gifts may variously dispose,
And these be happy call’d, unhappy those;
But Heaven's just balance equal will appear,
While those are plac'd in hope, and these in fear:
Not present good or ill, the joy or curse,
But future views of better, or of worse.
Oh, sons of Earth ! attempt ye still to rise,
By mountains pil'd on mountains, to the skies?
Heaven still with laughter the vain toil surveys,
And buries madmen in the heaps they raise.
Know, all the good that individuals find,
Or God and Nature meant to mere mankind,
Reason's whole pleasure, all the joys of sense,
Lie in three words, Health, Peace, and Competence.
But Health consists with Temperance alone;
And Peace, oh Virtue! Peace is all thy own.
The good or bad the gifts of Fortune gain;
But these less taste them, as they worse obtain,
Say, in pursuit of profit or delight,
Who risk the most, that take wrong means, or right?
Of Vice or Virtue, whether blest or curst,
Which meets contempt, or which compassion first?
Count all th' advantage prosperous Vice attains,
'Tis but what Virtue flies from and disdains:
And grant the bad what happiness they would,
One they must want, which is to pass for good.
Öh blind to truth, and God's whole scheme below,
Who fancy bliss to Vice, to Virtue woe
Who sees and follows that great scheme the best,
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 godlike Turenne prostrate on the dust!
See Sidney bleeds amid the martial strife
Was this their virtue, or contempt of life?
Say, was it virtue, more though Heaven ne'er gave,
Lamented Digby sunk thee to the grave?
Tell me, if virtue made the son expire,
Why, full of days and honour, lives the sire?
Why drew Marseilles' good bishop purer breath,
When Nature sicken'd, and each gale was death?
Or why so long (in life if long can be)
Lent Heaven a parent to the poor and me?
What makes all physical or moral ill?
There deviates Nature, and here wanders will.
God sends not ill; if rightly understood,
Or partial ill is universal good,
Or change admits, or Nature lets it fall,
Short, and but rare, till man improv'd it all.
We just as wisely might of Heaven complain
That righteous Abel was destroyed 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 favourites to reverse his laws?
Shall burning Ætna, if a sage requires,
Forget to thunder, and recall her fires?
On air or sea new motions be imprest,
Oh blameless Bethel ! to relieve thy breast?..
When the loose mountain trembles from on high,
Shall gravitation cease, if you go by?
Or some old temple, nodding to its fall,

For Chartres' head reserve the hanging wall? B. b

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; But who, but God, can tell us who they are? One thinks on Calvin Heaven's own spirit fell; Another deems him instrument of Hell; If Calvin feels Heaven's blessing, or its rod, This cries, there is, and that, there is no God. What shocks one part, will edify the rest, Nor with one system can they all be blest. The very best will variously incline, And what rewards your virtue, punish mine. WHATEveR is, is RIGHT.-This world, 'tis true, . Was made for Caesar—but for Titus too; And which more blest? who chain'd his country, say, Or he whose virtue sigh'd to lose a day? “But sometimes Virtue starves, while Vice is fed.” What then 2 Is the reward of Virtue bread 2 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; 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 power?” Add health and power, and every earthly thing, “Why bounded power? why private? why noking?” Nay, why external for internal given? Why is not man a god, and Earth a Heaven? Who ask and reason thus, will scarce conceive God gives enough, while he has more to give; Immense the power, immense were the demand; Say, at what part of Nature will they stand? What nothing earthly gives, or can destroy, The soul's calm sun-shine, and the heart-felt joy, Is Virtue's prize: A better would you fix? Then give Humility a coach and six, Justice a conqueror's sword, or Truth a gown, Or Public Spirit its great cure, a crown. Weak, foolish man! will Heaven reward us there With the same trash mad mortals wish for here? The boy and man an individual makes, 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 godlike mind; 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, Content, or pleasure, but the good and just 2 Judges and senates have been bought for gold; Esteem and love were never to be sold. Oh fool! to think God hates the worthy mind, The lover and the love of human-kind, Whose life is healthful, and whose conscience clear, Because he wants a thousand pounds a-year. Honour and shame from no condition rise; Act well your part, there all the honour lies. Fortune in men has some small difference made, One flaunts in rags, one flutters in brocade; The cobbler apron'd, and the parson gown'd, The friar hooded, and the monarch crown'd.

“What differ more,” you cry, “than crown and
cowl '''
I'll tell you, friend! a wise man and a fool.
You'll find, if once the monarch acts the monk,
Or, cobbler-like, the parson will be drunk,
Worth makes the man, and want of it the fellow;
The rest is all but leather or prunella.
Stuck o'er with titles, and hung round with
strings,
That thou mayst be by kings, or whores of kings.
Boast the pure blood of an illustrious race,
In quiet flow from Lucrece to Lucrece:
But, by your father's worth if yours you rate,
Count me those only who were good and great.
Go! if your ancient, but ignoble blood
Has crept through scoundrels ever since the Flood,
Go! and pretend your family is young;
Nor own your fathers have been fools so long.
What can ennoble sots, or slaves, or cowards?
Alas! not all the blood of all the Howards.
Look next on greatness; say, where greatness
lies:
“Where but among the heroes and the wise?”
Heroes are much the same, the point's agreed,
From Macedonia's madman to the Swede;
The whole strange purpose of their lives, to find,
Or make, an enemy of all mankind!
Not one looks backward, onward still he goes,
Yet ne'er looks forward further than his nose.
No less alike the politic and wise:
All sly slow things, with circumspective eyes:
Men in their loose unguarded hours they take,
Not that themselves are wise, but others weak.
But grant that those can conquer, these can cheat:
'Tis phrase absurd to call a villain great;
Who wickedly is wise, or madly brave,
Is but the more a fool, the more a knave.
Who noble ends by noble means obtains,
Or, failing, smiles in exile or in chains,
Like good Aurelius let him reign, or bleed
Like Socrates, that man is great indeed.
What's fame? a fancy'd life in others breath,
A thing beyond us, ev'n before our death.
Just what you hear, you have; and what's unknown,
The same, my lord, if Tully's, or your own.
All that we feel of it begins and ends
In the small circle of our foes or friends;
To all beside as much an empty shade
An Eugene living, as a Caesar dead;
Alike or when, or where they shone, or shine,
Or on the Rubicon, or on the Rhine.
A wit’s a feather, and a chief a rod :
An honest man's the noblest work of God.
Fame but from death a villain's name can save,
As Justice tears his body from the grave;
When what t' oblivion better were resign'd,
Is hung on high to poison half mankind.
All fame is foreign, but of true desert;
Plays round the head, but comes not to the heart:
One self-approving hour whole years outweighs
Of stupid starers, and of loud huzzas ;
And more true joy Marcellus exil'd feels,
Than Caesar with a senate at his heels.
In parts superior what advantage lies?
Tell (for you can) what is it to be wise?
'Tis but to know how little can be known;
To see all others faults, and feel our own:
Condemn'd in business or in arts to drudge,
Without a second, or without a judge:

Truths would you teach, or save a sinking land? All fear, none aid you, and few understand. Painful pre-eminence' yourself to view Above life's weakness, and its comforts too. Bring then these blessings to a strict account; Make fair deductions; see to what they mount: How much of other each is sure to cost; How much for other oft is wholly lost; How inconsistent greater goods with these; How sometimes life is risk'd, and always ease: Think, and if still the things thy envy call, Say, wouldst thou be the man to whom they fall? To sigh for ribbands, if thou art so silly, Mark how they grace Lord Umbra, or Sir Billy. Is yellow dirt the passion of thy life? Look but on Gripus, or on Gripus' wife. If parts allure thee, think how Bacon shin'd, The wisest, brightest, meanest of mankind: Or ravish'd with the whistling of a name, See Cromwell, damn'd to everlasting fame ! If all, united, thy ambition call, From ancient story, learn to scorn them all. There, in the rich, the honour'd, fam'd, and great, See the false scale of happiness complete : In hearts of kings, or arms of queens who lay, How happy! those to ruin, these betray. Mark by what wretched steps their glory grows, From dirt and sea-weed, as proud Venice rose; In each, how guilt and greatness equal ran, And all that rais'd the hero, sunk the man: Now Europe's laurels on their brows behold, But stain'd with blood, or ill exchang'd for gold: Then see them broke with toils, or sunk in ease, Or infamous for plunder'd provinces. O! wealth ill-fated ; which no act of fame E'er taught to shine, or sanctify'd from shame! What greater bliss attends their close of life? Some greedy minion, or imperious wife, The trophy'd arches, story'd halls invade, And haunt their slumbers in the pompous shade. Alas! not dazzled with their noon-tide ray, Compute the morn and evening to the day; The whole amount of that enormous fame, A tale, that blends their glory with their shame! Know then this truth (enough for man to know), “Virtue alone is happiness below.” The only point where human bliss stands still, And tastes the good without the fall to ill; Where only merit constant pay receives, Is blest in what it takes, and what it gives; The joy unequall'd, if its end it gain, And if it lose, attended with no pain: Without satiety, though e'er so blest, And but more relish'd as the more distress'd : The broadest mirth unfeeling Folly wears, Less pleasing far than Virtue's very tears: Good, from each object, from each place acquir'd, For ever exercis'd, yet never tir’d; Never elated, while one man's oppress'd; Never dejected, while another's blest; And where no wants, no wishes can remain, Since but to wish more virtue, is to gain. See the sole bliss Heaven could on all bestow ! Which who but feels can taste, but thinks can know: Yet poor with fortune, and with learning blind, The bad must miss; the good, untaught, will find; Slave to no sect, who takes no private road, But looks through Nature, up to Nature's God; Pursues that chain which links th' immense design, Joins Heaven and Earth, and mortal and divine;

Sees, that no being any bliss can know, But touches some above, and some below; Learns from this union of the rising whole The first, last purpose of the human soul; And knows where faith, law, morals, all began, All end in love of God, and love of man. For him alone, Hope leads from goal to goal, And opens still, and opens on his soul: Till lengthen'd on to Faith, and unconfin'd, It pours the bliss that fills up all the mind. He sees, why Nature plants in man alone Hope of known bliss, and faith in bliss unknown : (Nature, whose dictates to no other kind Are given in vain, but what they seek they find:) Wise is her present; she connects in this His greatest virtue with his greatest bliss; At once his own bright prospect to be blest; And strongest motive to assist the rest. Self-love thus push'd to social, to divine, Gives thee to make thy neighbour's blessing thine. Is this too little for the boundless heart? Extend it, let thy enemies have part. Grasp the whole worlds of reason, life, and sense, In one close system of benevolence: Happier as kinder, in whate'er degree. And height of bliss but height of charity. God loves from whole to parts: but human soul Must rise from individual to the whole. Self-love but serves the virtuous mind to wake, As the small pebble stirs the peaceful lake; The centre mov’d, a circle straight succeeds, Another still, and still another spreads; Friend, parent, neighbour, first it will embrace; His country next; and next all human race; Wide and more wide, th’ o'erflowings of the mind Take every creature in, of every kind; Earth smiles around, with boundless bounty blest, And Heaven beholds its image in his breast. Come then, my friend! my genius! come along' Oh master of the poet, and the song! And while the Muse now stoops, or now ascends, To man's low passions, or their glorious ends, Teach me, like thee, in various nature wise, To fall with dignity, with temper rise; Form'd by thy converse, happily to steer, From grave to gay, from lively to severe; Correct with spirit, eloquent with ease, Intent to reason, or polite to please. Oh! while along the stream of time thy name Expanded flies, and gathers all its fame ; Say, shall my little bark attendant sail, Pursue the triumph, and partake the gale? When statesmen, heroes, kings, in dust repose, whose sons shall blush their fathers were thy foes, Shall then this verse to future age pretend Thou wert my guide, philosopher, and friend? That, urg’d by thee, I turn'd the tuneful art, From sounds to things, from fancy to the heart; For Wit's false mirror held up Nature's light; Show'd erring Pride, whateven is, is Right; That reason, passion, answer one great aim ; That true self-love and social are the same; That virtue only makes our bliss below ; And all our knowledge is, ourselves to know.

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I. That it is not sufficient for this knowledge to consider man in the abstract: books will not serve the purpose, nor yet our own experience singly. General maxims, unless they be formed upon both, will be but notional. Some peculiarity in every man, characteristic to himself, yet varying from himself. Difficulties arising from our own passions, fancies, faculties. The shortness of life to observe in, and the uncertainty of the principles of action in men to observe by. Our own principle of action often hid from ourselves. Some few characters plain, but in general confounded, dissembled, or inconsistent. The same man utterly different in different places and seasons. Unimaginable weaknesses in the greatest. Nothing constant and certain but God and nature. No judging of the motives from the actions; the same actions proceeding from contrary motives, and the same motives influencing contrary actions. II. Yet, to form characters, we can only take the strongest actions of a man's life, and try to make them agree: the utter uncertainty of this, from nature itself, and from policy. Characters given according to the rank of men of the world : and some reason for it. Education alters the nature, or at least character of many. Actions, passions, opinions, manners, humours, or principles, all subject to change. No judging by nature. III. It only remains to find (if we can) his ruling passion: that will certainly influence all the rest, and can reconcile the seeming or real inconsistency of all his actions. Instanced in the extraordinary character of Clodio. A caution against mistaking second qualities for first, which will destroy all possibility of the knowledge of mankind. Examples of the

strength of the ruling passion, and its - Continuation to the last breath. 2

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And yet the fate of all extremes is such, Men may be read, as well as books, too much. To observations which ourselves we make, We grow more partial for th' observer's sake; To written wisdom, as another's, less: Maxims are drawn from notions, these from gues. There's some peculiar in each leaf and grain, Some unmark'd fibre, or some varying vein: Shall only man be taken in the gross? Grant but as many sorts of mind as moss. That each from other differs, first confess; Next, that he varies from himself no less; Add nature's, custom's, reason's, passion's strife, And all opinion's colours cast on life. Our depths who fathoms, or our shallows finds, Quick whirls, and shifting eddies, of our minds? On human actions reason though you can, It may be reason, but it is not man : His principle of action once explore, That instant 'tis his principle no more. Like following life through creatures you dissect, You lose it in the moment you detect. Yet more; the difference is as great between The optics seeing, as the objects seen. All manners take a tincture from our own ; Or come discolour'd through our passions shown. Or Fancy's beam enlarges, multiplies, Contracts, inverts, and gives ten thousand dyes. Nor will life's stream for observation stay, It hurries all too fast to mark their way: In vain sedate reflections we would make, When half our knowledge we must snatch, not take. Oft, in the passion's wild rotation tost, Our spring of action to ourselves is lost; Tir'd, not determin'd, to the last we yield. And what comes then is master of the field. As the last image of that troubled heap, When sense subsides and fancy sports in sleep, o: past the recollection of the thought,) omes the stuff of which our dream is wrought: Something as dim to our internal view, Is thus, perhaps, the cause of most we do. True, some are open, and to all men known; Others, so very close, they're hid from none ; So darkness strikes the sense no less than light.) husgracious Chandos is belov'd at sight; And every child hates Shylock, though his soul Still sits at squat, and peeps not from its hole. At half mankind when generous Manly raves, All know 'tis virtue, for he thinks them knaves: When universal homage Umbra pays, All see 'tis vice, an itch of vulgar praise. When flattery glares, all hate it in a queen, While one there is who charms us with his spleen. But these plain characters we rarely find : Though strong the bent, yet quick the turns of mind: Or puzzling contraries confound the whole; Or affectations quite reverse the soul. The dull, flat falsehood serves for policy; And, in the cunning, truth itself's a lie; Unthought-of frailties cheat us in the wise; The fool lies hid in inconsistencies. See the same man, in vigour, in the gout; Alone, in company; in place, or out; Early at business, and at hazard late; Mad at a fox-chace, wise at a debate; Drunk at a borough, civil at a ball; Friendly at Hackney, faithless at Whitehall. Catius is ever moral, ever grave, Thinks who ondures a knave, is next a knave,

Save just at dinner then prefers, no doubt,
A rogue with venison to a saint without.
Who would not praise Patricio's high desert,
His hand unstain'd, his uncorrupted heart,
His comprehensive head! all interests weigh’d,
All Europe sav’d, yet Britain not betray'd.
He thanks you not, his pride is in piquette,
Newmarket fame, and judgment at a bet. [ron')
What made (say, Montagne, or more sage Char-
Otho a warrior, Cromwell a buffoon?
A perjured prince a leaden saint revere,
A godless regent tremble at a star 7
The throne a bigot keep, a genius quit,
Faithless through piety, and dup'd through wit?
Europe a woman, child, or dotard rule,
And just her wisest monarch made a fool?
Know, God and Nature only are the same:
In man, the judgment shoots a flying game;
A bird of passage' gone as soon as found,
Now in the Moon perhaps, now underground.
In vain the sage, with retrospective eye,
Would from th' apparent what conclude the why,
Infer the motive from the deed, and show,
That what we chanc'd, was what we meant to do.
Behold if Fortune or a mistress frowns,
Some plunge in business, others shave their crowns;
To ease the soul of one oppressive weight,
This quits an empire, that embroils a state:
The same adust complexion has impell'd
Charles to the convent, Philip to the field.
Not always actions show the man: we find
Who does a kindness, is not therefore kind:
Perhaps prosperity becalm'd his breast,
Perhaps the wind just shifted from the east:
Not therefore humble he who seeks retreat,
Pride guides his steps, and bids him shun the great:
Who combats bravely is not therefore brave,
He dreads a death-bed like the meanest slave:
Who reasons wisely is not therefore wise,
His pride in reasoning, not in acting, lies.
But grant that actions best discover man;
Take the most strong, and sort them as you can.
The few that glare, each character must mark,
You balance not the many in the dark.
What will you do with such as disagree?
Suppress them, or miscall them policy?
Must then at once (the character to save)
The plain rough hero turn a crafty knave?
Alas! in truth the man but chang'd his mind,
Perhaps was sick, in love, or had not din'd.
Ask why from Britain Caesar would retreat?
Caesar himself might whisper, he was beat.
Why risk the world's great empire for a punk?
Caesar perhaps might answer, he was drunk.
But, sage historians! 'tis your task to prove
One action, conduct; one, heroic love.
'Tis from high life high characters are drawn:
A saint in crape is twice a saint in lawn :
A judge is just, a chancellor juster still;
A gownman learn'd; a bishop, what you will;
Wise, if a minister; but, if a king, [thing.
More wise, more learn'd, more just, more every
Court-virtues bear, like gems, the highest rate,
Born where Heaven's influence scarce.can penetrate:
In life's low vale, the soil the virtues like,
They please as beauties, here as wonders strike.
Though the same Sun with all diffusive rays
Blush in the rose, and in the diamond blaze,
We prize the stronger effort of his power,

And justly set the gem above the flower.

'Tis education forms the common mind; Just as the twig is bent, the tree's inclin'd. Boastful and rough, your first son is a 'squire; The next a tradesman meek, and much a liar: Tom struts a soldier, open, bold, and brave; Will sneaks a scrivener, an exceeding knave: Is he a churchman? then he's fond of power: A quaker? sly: a presbyterian 2 sour: A smart free-thinker? all things in an hour. Ask men's opinions: Scoto now shall tell How trade increases, and the world goes well; Strike off his pension, by the setting sun, And Britain, if not Europe, is undone. That gay free-thinker, a fine talker once, What turns him now a stupid, silent dunce? Some god, or spirit, he has lately found; Or chanc'd to meet a minister that frown'd. Judge we by nature? habit can efface, Interest o'ercome, or policy take place: By actions? those uncertainty divides: By passions? these dissimulation hides: Opinions? they still take a wider range: Find, if you can, in what you cannot change. Manners with fortunes, humours turn with climes, Tenets with books, and principles with times. Search then the ruling passion: there, alone, The wild are constant, and the cunning known; The fool consistent, and the false sincere; Priests, princes, women, no dissemblers here. This clue once found, unravels all the rest, The prospect clears, and Wharton stands confest. Wharton, the scorn and wonder of our days, Whose ruling passion was the lust of praise; Born with whate'er could win it from the wise, Women and fools must like him, or he dies : Though wondering senates hung on all he spoke, The club must hail him master of the joke. Shall parts so various aim at nothing new 2 He'll shine a Tully and a Wilmot too. Then turns repentant, and his God adores With the same spirit that he drinks and whores; Enough if all around him but admire, And now the punk applaud, and now the friar. Thus with each gift of Nature and of Art, And wanting nothing but an honest heart; Grown all to all, from no one vice exempt; And most contemptible, to shun contempt; His passion still, to covet general praise; His life, to forfeit it a thousand ways; A constant bounty, which no friend has made; An angel tongue, which no man can persuade; A fool, with more of wit than half mankind, Too rash for thought, for action too refin'd: A tyrant to the wife his heart approves; A rebel to the very king he loves; He dies, sad outcast of each church and state, And, harder still ! flagitious, yet not great. Ask you why Wharton broke through every rule 2 'Twas all for fear the knaves should call him fool. Nature well known, no prodigies remain, Comets are regular, and Wharton plain. Yet, in this search, the wisest may mistake, If second qualities for first they take. When Catiline by rapine swell'd his store ; When Caesar made a noble dame a whore ; In this the lust, in that the avarice, Were means, not ends; ambition was the vice. That very Caesar, born in Scipio's days,. Had aim’d, like him, by chastity, at praise. B b 3

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