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Who knows but He, whose hand the lightning forms,
Who heaves old ocean, and who wings the storms;
Pours fierce ambition in a Cæsar'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,
T' inspect a mite, not comprehend the heaven?
Or touch, if tremblingly alive all o’er,
To smart and agonize at every pore?

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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 power 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,
Forever separate, yet forever near!
Remembrance and reflection how allied ;
What thin partitions sense from thought divide:
And middle natures, how they long to join,
Yet never pass th' 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 pass, 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 th' 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 th' 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.

[Man's POWERS AND FRAILTIES]
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!

[VIRTUE AND HAPPINESS] Oh 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 blessed. 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 sickened, 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 improved 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 Etna, if a sage requires,
Forget to thunder, and recall her fires ?
On air or sea new motions be impressed,
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 ?

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 feel Heaven's blessing, or its rod.
This cries, there is, and that, there is no God.

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