In him who is, or him who finds a friend: Heaven breathes through ev'ry member of the whole While those are plac'd in hope, and these in fear: 70 O sons of earth! attempt ye still to rise, 75 80 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, 85 Who risk the most, that take wrong means, or right? Or vice or virtue, whether blest or curst, Which meets contempt, or which compassion first? 90 And grant the bad what happiness they would, 100 Was this their virtue, or contempt of life? Say, was it virtue, more though Heav'n ne'er gave, 105 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? 110 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, 115 Short, and but rare, till man improv'd it all. When his lewd father gave the dire disease. 120 Think we, like some weak prince, th' Eternal Cause Shall burning Etna, if a sage requires, Forget to thunder, and recall her fires? On air or sea new motions be imprest, 125 O blameless Bethel! to relieve thy breast? When the loose mountain trembles from on high, Or some old temple, nodding to its fall, For Chartres' head reserve the hanging wall? 130 V. 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: 135 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; This cries, there is, and that, there is no God. 140 And what rewards your virtue, punish mine. “Whatever is, is right.”—This world, 'tis true, 145 Was made for Cæsar-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? 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. But grant him riches, your demand is o'er ? 155 "No: shall the good want health, the good want power?" Add health and power, 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?" What nothing earthly gives or can destroy, 165 The soul's calm sunshine, and the heart-felt joy, 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? 180 To whom can riches give repute, or trust, 185 Content or pleasure, but the good and just? O fool! to think God hates the worthy mind, The lover and the love of human kind, 190 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 diff'rence made, One flaunt in rags, one flutters in brocade ; 195 The cobbler apron'd, and the parson gown'd, "What differ more (you cry) than crown and cowl? I'll tell you, friend! a wise man and a fool. 200 You'll find, if once the monarch acts the monk, Or, cobbler-like, the parson will be drunk, Worta makes the man, and want of it the fellow: The rest is all but leather or prunello. Stuck o'er with titles and hung round with strings, 205 That thou may'st be by kings, or whores of kings, In quiet flow from Lucrece to Lucrece : But by your fathers' worth if your's you rate, Count me those only who were good and great. 210 Go! if your ancient, but ignoble blood Nor own your fathers have been fools so long. 215 |