No More Learning

To Be, contents his natural desire,
He asks no Angel's wing, no Seraph's fire; 110
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.

IV. Go, wiser thou! and, in thy scale of sense,
Weight thy Opinion against Providence;
Call imperfection what thou fancy'st such, 115
Say, here he gives too little, there too much:
Destroy all Creatures for thy sport or gust,
Yet cry, If Man's unhappy, God's unjust;
If Man alone engross not Heav'n's high care,
Alone made perfect here, immortal there: 120
Snatch from his hand the balance and the rod,
Re-judge his justice, be the God of God.
In Pride, in reas'ning Pride, our error lies;
All quit their sphere, and rush into the skies.

Pride still is aiming at the blest abodes, 125
Men would be Angels, Angels would be Gods.
Aspiring to be Gods, if Angels fell,
Aspiring to be Angels, Men rebel:
And who but wishes to invert the laws
Of ORDER, sins against th' Eternal Cause. 130

V. Ask for what end the heav'nly bodies shine,
Earth for whose use? Pride answers, "'Tis for mine:
For me kind Nature wakes her genial Pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
Annual for me, the grape, the rose renew 135
The juice nectareous, and the balmy dew;
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies. " 140

But errs not Nature from his gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No, ('tis reply'd) the first Almighty Cause 145
Acts not by partial, but by gen'ral laws;
Th' exceptions few; some change since all began:
And what created perfect? "--Why then Man?
If the great end be human Happiness,
Then Nature deviates; and can Man do less? 150
As much that end a constant course requires
Of show'rs and sun-shine, as of Man's desires;
As much eternal springs and cloudless skies,
As Men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design, 155
Why then a Borgia, or a Catiline?
Who knows but he, whose hand the lightning forms,
Who heaves old Ocean, and who wings the storms;
Pours fierce Ambition in a Caesar's mind,
Or turns young Ammon loose to scourge mankind? 160
From pride, from pride, our very reas'ning springs;
Account for moral, as for nat'ral things:
Why charge we Heav'n in those, in these acquit?
In both, to reason right is to submit.

Better for Us, perhaps, it might appear, 165
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discompos'd the mind.
But ALL subsists by elemental strife;
And Passions are the elements of Life. 170
The gen'ral 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 griev'd appears 175
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 pow'rs of all?
Nature to these, without profusion, kind,
The proper organs, proper pow'rs assign'd; 180
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: 185
Is Heav'n unkind to Man, and Man alone?
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not bless'd with all?

The bliss of Man (could Pride that blessing find)
Is not to act or think beyond mankind; 190
No pow'rs of body or of soul to share,
But what his nature and his state can bear.
Why has not Man a microscopic eye?