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And grant the bad what happiness they wou'd,
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 sees 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 proftrate on the duft! 100
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! funk thee to the grave ?
Tell me, if Virtue made the Son expire, 105
Why, full of days and honour, lives the Sire ?

Ver. 100. See god-like Turenne] This epithet has a peculiar juftness; 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 Preservation of Mankind. In this god-like care he was more diftinguishably employed throughout the whole course of that famous campaign in which he loft his life.

VARIATIONS:
After ver. 92. in the MS.

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

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? 110

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 universal Good,
Or Change admits, or Nature lets it fall, I15
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 fon 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 ?

120

Ver. 110, Lent Heav'n a parent, etc.] This laft inftance of the poet's illustration of the ways of Providence, the reader fees, 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, vizio 3733

VARIATION S.

After ver. 116. in the MS.

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

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

125 Oh blameless Bethel! to relieve thy breaft? 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 muft merit God's peculiar care ; 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 blest.

135

VER. 123. Shall burning Ærna, etc.] Alluding to the fata of those two great Naturalifts, Empedocles and Pliny, who both perish'd by too near an approach to Ætna and Vesuvius while they were exploring the cause of their eruptions.

VARIATIONS.
After ver. 142. in some Editions,

Give each a System, all must be at strife ;

What diff'rent Systems for a Man and Wife ? The joke, though lively, was ill placed, and therefore Iruck out of the text,

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The very best will variously incline,
And what rewards your Virtue, punish mine.
Whatever is, is RIGHT.-This world, 'tis true,
Was made for Cæfar
but for Titus too ;

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

“ But sometimes Virtue itarves, 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 foil,
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 ? 66 No fhall 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?”

160
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 foul's calm sun-shine, 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 Cong 'ror's fword, 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 figh'ft 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 fixty 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 or Juft?

VER, 177. Go, like tbe Indian, etc.] Alluding to the example of the Indian, in Epist. i. ver. 99. and Thewing, 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 ver. 172. in the MS.

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

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