EPISTLE III. OF THE NATURE AND STATE OF MAN WITH THE ARGUMENT. THE whole universe one system of society. Nothing made wholly for itself, nor yet wholly for anotherThe happiness of animals mutual. Reason or instinct operate alike to the good of each individual. Reason or instinct operate also to society, in all animalsHow far society is carried by instinct; how much farther by reason. Of that which is called the state of nature. Reason instructed by instinct, in the invention of arts, and in the forms of society. Origin of political societies. Origin of monarchy. Patriarchal government Origin of true religion and government, from the same principle of love. Origin of superstition and tyranny, from the same principle of fear. The influence of self-love operating to the social and public good. Restoration of true religion and gov. ernment on their first principle. Mixt government. Various forms of each, and the true end of all. 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 Form'd and impell'd its neighbor to embrace. See matter next, with various life endu'd, Press to one centre still, the gen'ral 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 serv'd, all serving. Nothing stands alone; The chain holds on, and where it ends, unknown. Has God, thou fool! work'd solely for thy good, Is it for thee the lark ascends and sings? Know, nature's children shall divide her care; Grant that the powerful still the weak control; t + 1 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 patror, and enjoy The extensivé 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, nor feels the pain, Than favor'd man by touch ethereal slain. The creature had its feast of life before; Thou, too, must perish, when thy feast is o'er! To each unthinking being Heaven a friend, 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 proportion'd to their end. Say, where fulı 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 prest, Stays till we call, and then not often near; But honest instinct comes a volunteer, Sure never to o'ershoot, but just to hit; While still too short or wide is human wit: Sure by quick nature happiness to gain, Which heavier reason labors 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, rise o'er instinct as you can, In this 'tis God directs, in that 'tis man. وة 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. |