Browne Of the immortality of the soul THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES FREDERIC THOMAS BLANCHARD ENDOWMENT FUND d O F T H E IMMORTALITY O F T H E SOU L. A P O E M. Man's whole Life is full of Care, Nor to his Toils is Refpite found ; Another State, that's better far, Darknefs hides, and Clouds furround : But Life on Earth too much we love, Becaufe it makes a glitt'ring Shew, Nor can we by Experience prove That other Life in Shades below : Hence by Fables here and there We're led, we know not how, nor where. Euripides. Tranflated from the Latin of Isaac Hawkins Browne, Efq; By RICHARD GREY, D.D. Commiflary and Official of the Archdeaconry of Leicester. LONDON, Printed for Benjamin Dod, at the Bible and Key in Ave-Mary Lane^ near St. PauVs. MDCCLIV. [Price One Shilling and Six-pence.] 33Z^ TOTHEREVEREND / ^jT^ DAVID TRIMNELL,D.D. Precentor of the Cathedral Church of L I N C O L N, And Archdeacon of LEICESTER, This Tranflation (of the Elegant Poem, Written by his Son-in-Law, ISAAC HAWKINS BROWNE Efq; Upon the Immortality of the Soul) Is with the higheft Refped dedicated By his moft obliged and moft Obedient humble Servant, R. GREY, 858540 an T I TO THE MOST REVEREND PRELATE THOMAS, p^GHBisHOP of Canterbury, PRIMATE OF ALL ENGLAND, This Poem, fuch as it is, upon a Subjed of the higheft Importance, Is prefented and dedicated by a Isaac Hawkins Browne, i E F A C E. ^T^ H E following Tranflation is from a Poem juftly admir'd for J the Elegance and Purity of its Style, and for comprising in an eafy, concife, perfpicuous and aiFeding Manner, the ftrongeft Proofs from Reafo?i^ of the mofl: interefting and important Truth that the Mind of Man can contemplate. As it peculiarly excels in the Juft- nefs and Propriety of the Language it is wrote in, it muft appear to difadvantage in any other. I have however endeavour'd to give at leaft a faitliful and exact Tranflation of it, and in fomeMeafure to prefervc the Spirit of the Origi?ial^ by keeping as clofe as poflible, not only to theSenfe of the learned and ingenious Author, but to his Words, and Manner of Expreliion. The rendering of it into Englifj may poflibly contribute towards making the Arguments upon this Subjed: more generally known and attended to, and confequentlv more effedlually anfwxr the good Intention of the Poem. For it is greatly to be hoped, that if Men w^ereonce firmly perfuaded of the Immortality of the Soul^ upon the Principles of natural Reafon, they might not only be prevailed upon to live more confifliently with the Dignity of their Nature^ and the Expectation of a future State; but alfo bedifpofcd the more readily, and thankfully to embrace that Divine Revelation, of which this Dodlrine is a fundamental Point, infallibly made known to them, in the cleareft and mofc awful Light. I have only to add, that I did not hear of Mr. Hay's intending to oblige the ¥/orld with a Tranflation of this Poem, till I had ii- nifli'd my own. The Performance of fo ingenious a Writer w^ould, in all Probability, have fuperfeded this Attempt of mine, if it had not been undertaken in a different Kind of Vcrfe. 4 OF 'Vv ■'?>'* 5^ Sf ^v' — ^— .. r-~~~'*"~"~rn ia -i n nn-»"^^-*^»--»'™~— ^— «■-»« ■ ii i«»i»i 1 1 m O F T H E IMMORTALITYoF theSOUL. BOOK THE FIRST. ^^^^^ L L other Animals on Earth enjoy A K>«^ ^Yi^ Lq^ which Nature gave, nor wi£h for more. <^itb^ Man only, with Sagacity to know, And with importunate Defire, of Things The Reafons and Connedbions to fearch out. Takes a vain Journey : Death with fable Wings Hangs o'er, and in the Middle of his Courfe, Arrefts him as he goes. Why this, if nought Wifdom divine created has in Vain ? Say, for what End thefe Seeds of heav nly ML 1 In Man implanted, if they have not Pow'r To grow and ripen to their proper Fruits! Of OF THE IMMORTALITY OF THE SOUL. 2 Of Things to know the Caufes, what avails; The Prefent with the Future to unite ; In Thought to roam above the Sun and Stars ; If Man muft die ? Yet the whole Human race, One Law of Death and common Grave awaits. Is it not better then, if this the Cafe, With fome kind Nymph to dally in the Shade ? Or with the merry Dance to celebrate Thee, Father Bacchus, God of powerful Wine ? Wine Cares can banifh. Wine extinguifli quite Both Senfe of Paft, and Fear of what's to come. Come on then, fill the Bowl: Eat, Drink, and Play ; Join with the tuneful Lyre melodious Song ; Snatch the fwift Day's Enjoyments, as it flies, With jovial Heart ; nor anxious feek to know, What Good or 111 To-morrow may bring forth. But foon of thefe Delights we weary grow ; Scarce is the Pleafure tafted, ere it cloys. Thefe Trifles then difmifs'd, let's try to find Things of more grave Concern. Go, heap up Wealth ; The Path, where Honour or Ambition leads, Purfue, attended with a num'rous Throng Of Morning- Vifiters. Why many Words ? To the fame Point you flill are carried round, Forc'd to exclaim, that Allis Vcvnty. ' What Way then try we ? Where the friendly Shore ? B Se 3 OF THE IMMORTALITY OF THE SOUL. See you not how the Mind, vvhilft clofely pent Within the Body, Things from T hings to know Still longs, and without End (fo Nature leads) By gradual Steps to reach Eternal Truth. Nay more, She covets not thefe fleeting Joys, But Joys that with her Nature better fuit ; Joys fubjed to no Change, and without End. Take Courage then; for neither works in vain Wifdom divine; nor fliall the human Mind Be always cramp'd in the fame narrow Bounds With this frail Body ;— Pure from Earthly Stain, She vig rous lives, and fliall for ever live. And, foon as from the Body's Fetters loos'd. As from her Prifon, Heav'n, her native Seat, The old Inhabitant fliall free regain. From Truth's eternal Fountain flowing Streams Of Nedar drink, and crop celefl:ial Spice. Indeed, whilfl: Life remains, (if what's enclos'd In this blind Hufk of Body can deferve The Name of Life) the Vigour of the Mind Is chiird ; nor fpreads flie out her gladfome Wings. Yet many Traces of her antient Stock She ftill retains. Elfe whence fo many Things Does fhe remember? whence her Pow'r to range All in apt Ordc/, and then bring them forth For Ufe ? for fure a Treafure fo immenfe Gm OF THE IMMORTALITY OF THE SOUL. . Can never in the Body's Cells be lodg'd. Nor by the Body's PowV recall'd to Light. That too, which Life fupplies with all it wants Of Strength or Beauty, Source of various Arts, Th' inventive Faculty, which Names on Things Impofed, by Letters which tied down the Voice, And Men, (that lived, before like Savage Beafts, In different Parts difpers'd) fettled in Towns ; Tam'd them with Laws, andjoin'd in mutual League; What is it other, than fome Pow'r divine, Etherial Senfe, and Virtue Heav'n-infpir'd ? Thofe too, whofe Eloquence in rapid Courfe The Paffions drives impetuous, at it's Will, Thunder and Lightning mingling as it rolls ; Whence draw they its Supplies ? Has Fire like this Ought of Affinity with mortal Sound ? What think you of the Poet's Lays ? What Part Soe'er he undertakes, whether he tries With the fmooth Cadence and harmonious Force Of Numbers, foft to fteal upon the Ear, In varied Sweetnefs, or with fancied Song Of fpecious Wonders penetrates the Heart 3 Still Grandeur and Sublimity he breaths. And fince whate'er on Earth is done or feen, . Revolving in the fame perpetual Round, Can 5 OF THE IMMORTALITY OF THE SOUL. Can never fatisfy the Mind, which feeks Things of a diff'rent and an higher Kind; The facred Monitor within our Breaft, With Voice prophetic, to our View prefents SubHmer Order, and more beauteous Scenes ; Scenes more adapted to the Mind's Defires, The Hope and Prefage of a Life to come. What thofe, whofe Skill the Motions can defcribe Of Fleav'niy Bodies ; by what ftated Laws, In Space immenfe, the Stars and Comets roll Around the Sun ; how in the vaft Expanfe Of Ether, diff'rent Stars unmov'd give Light To Planets diff'rent — Andean you doubt Whether this Mind, which thro' the Stars and Heav'n Ev'n now can fhoot herfelf, from Heav'n came down, And thither fhall return from whence fhe came, Again reviliting her Native Seat ? Were thefe Things poff.ble; had not the Mind A Pow'r of ading properly its own, Unmix'd with ought of Matter? Add to this Its Power of Confcioufnefs, to love and hate, To choofe and not to choofe, to hope and fear, To grieve and to rejoice — All this She does By her own Strength, nor wants the Body's Help. By this She Things compares and feparates j 2 And OF THE IMMORTALITY OF THE SQUL. 6 And One by One, the Elements of Truth Disjoined and fcatter'd, carefully colledls. And binds in Friendly Union. Hence fhe draws Of Things the Caufes ; Arts on Arts fhe builds In beauteous Order ; and ftill higher climbs To the chief Summit, whence is clearly view'd The univerfal Series, and the Chain Entire, that, from the Throne of God let down, Reaches to Earth. Laftly, into Herfelf She can defcend, and there, of Things within View the Ideas ; knows, how each is form'd ; Whence her own Pow'rof Thought ; and juft not what her Make Is Pow'r like this corporeal ? What Machine Was ever fenlible of its own Strength, . Or knew its own Support ? And yet no more Than a Machine is ev'ry Body, mov'd By outward Force, not inward or its own. Meafure not then, from what the Vulgar know, The Mind's vaft Penetration ; Turn your Eyes To thofe great Men, v/hom ancient Greece or Romey (lUuftrious Names, and recent ftill in Fame) Or whom, to neither yielding, England bred. The Nurfe of Heroes once, in better Times. What need fo many Poets Heav'n-infpir'd, So many Legiflators to recount ? C Or 7 OF THE IMMORTALITY OF THE SOUL. Or pow'rful Orators, or Thofe by whom Fair Science, long v/ith Duft and Filth obfcur'd, And hating Day, was introduced to Sight? Bacon, above the reft, as Mid-day Sun Refulgent, Ihew'd the Way to evVy Art, He firft from vain Hypothecs recall'd Philofophy; and where, tliro' Path fecure. Experience, faithful Guide, diredls the Steps, Of Newton great Forerunner, He at once Points out the Paffage, and prefents the Lamp. Illuftrious Souls ! If ought below concerns Th' Inhabitants of Heav'n ; if to your Care The Britijh Nation ftill has any Claim ; Propitious hear, and at my Pray'r renew Our antient Spirit; that, no longer funk In drowzy Sloth, we may at Length afpire To high Exploits, ftill bearing in our Mind True ]\^erit, and our great Forefathers Praife. Gifts excellent as Theirs, I truly think, Could not without the Deity arife; But God in ev'ry Age, has here and there Scatter'd, like Stars, fome brighter Souls; that fir'd By their Example, a degenerate World Might learn t' exert itfelf, and recognize Of Human Mind the Origin fublime. That we an Intereft have beyond the Grave, Men's OF THE IMMORTALITY OF THE SOUL. S Mens inward Apprehenfions further fliew ; Within, within us Hes fufficient Proof. Learned Antiquity this Truth attefts ; The PubHc Voice confirms it ; nor is known Nation fo barbarous, as not to look Beyond the Grave, and future Profpedt claim. Hence the flow-growing Oak is fown, the Gain: And pofthumous Reward of Sons of Sons : Hence the tall Pyramid's huge Pile is rais'd, To ftand and baffle all the Force of Time. Hence that Solicitude the Bounds of Life To lengthen out by a furviving Name; Hence held fo dear is Honour after Deaths That neither Danger fears, nor Toils declines. A Man of gen'rous Spirit, to Himfelf Of following Ages fo he can but claim The Admiration, and his Fame tranfmit To late Pofl:erity . See we not how, To his laft hour, the Criminal convia Perfifts with Falfehood to deny his Guilt ; His Reputation to preferve intire? Thefe Indications of a future State, And Notices obfcure, has Nature fown Within ; hence fo foUcitous the Mind About th' Opinion of Pofterity ; But v/hat's to Us the Voice of After TimeSj If we are Duft and Shadow, Nothing more? J Fame 9 OF THE IMMORTALITY OF THE SOUL. Fame comes too late that follows to the Tomb, Nor can affed the Aflies now at Reft. What mean the Funeral-Rites ? The anxious Care For the Defundl, and labour'd Monument? For fome to Earth commit the lifelefs Corpfe, Hano" Garlands o'er the Grave, and annual Rites Perform to the deceased, as if the Ghofts In Shades below fuch Obfequies required : Some on a Funeral-Pile the Body burn ; Colled, and in the faithful Urn repofe The Afhes ; that the Reliques thus preferv'd May Time out-laft. What need I mention Thofe, Whofe Fields theiV/7^ overflows with his rich Wave? With thefe the Cuftom, nor to burn with Fire, Nor bury in the Ground ; embowell'd firft And wafh'd, into the Bodies Pitch they pour And pureft Frankincenfe, then fill them up With tough Bitumen : this perform'd, the Whole With Wreaths of Filleting they clofely bind, To make the Parts cohere ; to finifli all, The Image of the Perfon when alive Compleats with borrow'd Grace the outward Form. So natural to Man the pleafmg Hope, So firm th' Afiurance, that, this earthly Frame By Death diffolv'd, his better Part remains, Which OF THE IMMORTALITY OF THE SOUL; ig Which nor the PowV of Fate can e'er deftroy Nor lateft Time's devouring Teeth deface. See where the Ganges laves the Indian Shore ; There Men, of Life impatient, headlong leap Into the Flames, or Life fpontaneous yield Before the Altars of their Gods ; impelled With blind Defire hence thither to remove, Where peaceful Seats of Blifs the Fates have fix'd. Where endlefs Spring, and Suns without a Cloud. Nor are the Eaftern Wives lefs known to Fame: They nor with Tears nor womanifh Lament The Hufband's Fate deplore ; but (ftrange to tell!) They mount his Fun ral Pile, and are confum'd Li the fame Flame : under this fond Belief, That fo behaving they fhall Leave obtain, To cro Companions with their former Mates, And bridal Rites renew in Shades below. View the unconquer'd Nations of the North, The Climes where Boreas breaths eternal Froft : An equal Ardor animates them all; The fame Contempt of Life ftill drives them on, In untam'd Valour fierce, thro' Fire and Sword. What ftimulates this Rage ? What plies thefe Spurs r What, but the Profped of an endlefs Life, Promis^d to Thofe who for their Country bleed? D Add IX OF THE IMMORTALITY OF THE SOUL. Add what is told of the Elyfian Fields, The Stygian Lake, and Phlegethoris black Wave. Th' Liventions thefe of Prieft-craft. Be it fo, What is it to the Point ? No Room for Fraud, Were not fome previous, tho' imperfedl Marks Of Future on the Mind : whatever is falfe For its Foundation prefuppofes Truth. But of unbodied Mind, becaufe 'tis hard Conception juft to frame, and from grofs Senfe To feparate the Soul, the lower Clafs Corporeal Forms attribute to the Mind, And Looks, and Limbs, and Places of Abode, Refembling thofe of Body. Hence again Others, who think thefe Fancies wild and vain, Nor certain, in what Manner, after Death, The Soul from Body feparate ex ills. Think Both extinguifh'd in one common Grave : Or, that they cannot bear the Pains to learn. Or count it Shame to own their Ignorance. For 'tis no eafy Tafk to feparate The Truth from Falfehood. Wherefore fhake off Slotli Nor Truth rejedt for Fables, which or Craft, Or Wantonnefs of Poets introduc'd.. What^ OF THE IMMORTALITY OF THE SOUL. 12 What, proves not the Confent of all Mankind, That Voice of Nature, as 'tis rightly thought, That there's a God? But Notions yet how falfe, And how unworthy of the Deity, Have Men invented ! To the Caufe fupreme Afcribing Human Properties ; of Gods The Number fwelling, as their giddy Minds Were either rais'd by Hope, or preft by Fear. For why ? Whate'er they thought would do them good,. Thofe their Propitious Deities they call'd ; As thofe Unlucky, which would do them Harm. Nay to fuch Height at laft the Frenzy grew, That little ugly Beafts, nay even Leeks And Onions, were by mad Antiquity Field facred, and as Deities ador'd. Thefe Things well weigh'd, the G/vc/^;/ Sage foretold, (What to our Wifhes Time at laft produc'd) After a Period of revolving Years, The coming and Affiftance of a God : Who, like the Sun, fhould the dark Mifts difpel That cloud the human Mind ; thro' the blind Paths Of Error fafely lead Her; and Himfelf Her Steps conduct by an unerring Thread. Mean while by Nature's Light, as through a Cloud,. By many Tokens Truth might be difcern'd. Then let us follow where Conjedlure leads. Nor flight the Help that Reafon's felf affords., Firffi, 13 OF THE IMMORTALITY OF THE SOUL. Firft, with the Body that the Mind agrees In feveral Refpeds, I freely grant ; Thus much their mutual Union requires : But ftill in many too fhe difagrees, And thereby fully proves herfelf to be Of Nature different, and Stock divine. In full Perfedlion oft we may obferve The Body's Strength, whilft languid and infirm The Mind, and oft again, the Body weak, Whilft its acuteft Senfe the Mind retains. Yet further, if alike they both muft die, By the fame Rule they fhould alike decay, And ficken with each other; yet we fee Oft the Reverfe. For at th' Approach of Death, When the numb'd Limbs their quick Senfations lofe, Then is the Mind moft vig'rous and keen, By Heav'nly Ardor fir'd ; then Eloquence At no Time fweeter Charms ; then likewife oft Hang Words prophetic on the dying Tongue. Of Parts corporeal if the Mind confifts. Once more I afk, how comes it, that in Sleep, When ev'ry Avenue of Senfe is clos'd. Nor outward Objedl left to feed the Mind, I'hen moft of all She's active ; then exerts Her proper Strength, and on her clapping Wings Rears, like a Bird, its Cage by chance unfhut, That OF THE IMMORTALITY OF THE SOUL. 14 That mounting flies, and trills in open Air. If now corporeal were the Mind, of Parts In Number infinite it muft confift ; Each fingle Particle would have its Senfe, Each its Propenfity ; and diff 'rent Ways So many difF'rent Minds at once would draw. Of Difcord and Confufion in this State, Say how could Truth and Juftice be maintained, Life's ev'n Tenor, and felf-confcious Worth. Some think perhaps, in Matter fitly fhap'd, And properly difpos'd, that Pow'r of Thought Confifts ; — -As if more wife were fquare than round Diminifh or enlarge, 'tis all the fame, Or give the Corpufcles what Form you pleafe 'Tis to the Mind as much (nor more nor lefs) As what their Colour, whether black or white. This thinking Principle fome certain Kinds Of Amotion conftitute: what the Efiedls, Which Motion can't produce ? Yes, without Doubt,. Will, Reafon, Intelled:, and Knowledge, all Confift of Weights and Pulleys ; School- boys Top, I fancy too, when whipt gets Parts, and grows For ev'ry Lafli the wifer, as it whirls: And by like Rule, foon as the Water boils In a rich Vein it fwells and overflows E Of 15 OF THE IMMORTALITY OF THE SOUL. Of Eloquence. But whence is Motion's felf? Not fure th' unadlive Body, but the Mind, The Mind alone of Motion is the Source: And from within, at her own Will and Nod, As God the Univerfe, fo does the Mind Dired and rule the whole corporeal Mafs. Ceafe then to wonder, how the Mind can live Of Body wholly ftript ! To me 'twould feem Much ftranger, if by any Force impair'd It could Extinction fufFer, of no Parts Confifting, nor from outward Violence To Separation liable or Hurt. Once more refled, from Nothing but itfelf Its Motion it receives ; But what's felf-mov'd, Can ne'er defert itfelf, — and therefore never die. But yet 'tis difficult to apprehend, How any Thing, devoid of Form and Place, Can poffibly exift. What think you then Of God himfelf ? Nor Form the Mind divine (Far as we know) admits ; nor circumfcrib'd By Place is his Immenfity ; unlefs You happen to fuppofe, that God Himfelf Is Matter. But if God be Spirit, pure And v/ithout Parts, from ev'ry Dreg remov'd Of Body j in Proportion then, the fame Think of the human Mind. For is there ought That OF THE IMMORTALITY OF THE SOUL. i6 That in itfelf boafts greater Excellence, Or ftronger proves its Heavenly Defcent ? Hence oft, whilft with the Body firmly link'd, It fteps abroad, prepares itfelf for Flight, And as a Stranger, not Inhabitant Of Earth, aloft it foars, and Effort makes Delightful, to regain its Native Seat. Go, wonder now at this frail Loan of Life ; And, Hke an Infed, with tranfparent Wings Fly here and there unwearied; Up the Dew, And feed a while on Air, then without Hope Again to Nothing fink. Is this the Whole Of Life ? and are our Wifhes thus in vain ? And terminate in this our promis'd Hopes ? How much more truly that the Life of Man, The happy time, when we fhall be allow'd Truth to contemplate, not as now we do, By flow Advances, and long winding Courfe Of Meditation tedious ; but by View Intuitive, and ev'ry Cloud remov'd? But to the Mind, you'll fay, the Senfes gone, No Pow'r to know is left ; for from this Source All Knowledge flows ; by this 'tis fed and grows, And when this fails, that too muft fail of Courfe. How 17 OF THE IMMORTALITY OF THE SOUL. How this, when to the Senies now impair'd She lends the Strength, which Nature has denied? And by the Help of Art, adds Eyes to Eyes And Ears to Ears. Hence, e'en in this Life, Herfelf She raifes far above the Rank And Lot of human Things ; now calls from Heav'n The Stars ; now with refiftlefs Pow'r unlocks Earth's inmoft Chambers ; now draws forth to Light Minuteft Bodies, for the Eye too fmall. And of new Worlds the Miracles difplays. What, when of Senfe the Errors She correds. And by unerring Judgement of her own, Diredly contrary to their Report, The Shape, the Size, the Diftances of Things Determines ? Do not thefe Things fhew a Pow'r, Detach'd from Senfe, and Seed celeftial ? Hence, This Frame diffolv'd, 'tis probable, the Mind, Which now preluding fhort Excurlions makes, Shall Pow'r enjoy to take a freer Flight, And into ev'ry Truth launch unreftrain'd. A{I<: you, how this can be ? We neither know As yet, nor is it our Concern to know : Didft thou thyfelf, when in thy Mother's Womb, Know what a Life the Prefent ? Knows the Man, Blind from a Child, the fweet Variety Of Colours ? And yet He, you own, perceives 2 That OF THE IMMORTALITY OF THE SOUL. i8 That others fomewhat have, which to himfelf, Born for Things better, is by Fate denied. Juft fo the Mind fees Nothing upon Earth That's equal to her Wiflies; all is mean. With that fair Form of Beauty infinite Compar'd, which in his Bofom He preferves, Whofe Mind is vig'rous, and whofe Heart's inflamed With Love of Things above. The Country This, That all his Wifhes, all his Thoughts employs. Abfent from This, with ceafelefs Love he pines Of abfent Objed; and, true Lover like. Shunning Society of Man, he feeks The Groves, the purling Streams, and fecret Shades, Where all alone he with himfelf may mufe. And now with Verfe, and now with Wifdom's Lore, Or cheat, or mitigate, his Load of Cares. That Man feems therefore happy to have liv'd. In my Account, who, when he has furvey'd This World's grand Theatre with Mind composed. This Sun, and Earth, and Seas, and Clouds, and Fire; Strait, as a Guefl: well fatisfied, returns From whence became. For whether you're allow'd In Life to linger on an hundred Years, Or count but few, ftill the fame Scene recurs : Nought better or more new your Eyes behold. Than what they faw before. Count then that Time, F Whate'er J9 OF THE IMMORTALITY OF THE SOUL. Whate'er it is, that's fpent on Earth, no more Than as fome public 'Change; or larger Inn For Perfons outward bound , where Life detained Hangs floating in Uncertainty, between A thoufand Follies toft, a thoufand Cares. Who firft fets out, iirft: gains the Port. Away ! Hoift quick the Sails, left haply fail thy Stores. Why lingreft thou ? behind advancing on Are dire Difeafes, bitter Lofs of Friends, And Age on ev'ry Side befet with Snares. But whither am I hurried ? Sure to leave This ¥/orld, without his Order, who affign'd Our Station in it, and 'tween Hope and Fear Plac'd us on Purpofe, that we might attend The Banner of our Leader, is a Crime. Whate'er we bear, we bear at God's Commandj And therefore ought to bear it. But were this My firm Perfuafion, that beyond the Grave Nothing remain'd, foon would I choofe to pafs Hence to that Place, where All, or foon or late, The Drama finifli'd, refl in endlefs Night. Nay more, would God permit me to renew My Youth, or Infant-cradle to refume, The profer'd Invitation I'd refufe. No, might I ev'ry Joy of Life pofTefs, Wit, Spirit, Prudence, Virtue, Eloquence, Honour unenvied, a long Race of Sons, Fam'd 4 OF THE IMMORTALITY OF THE SOUL. 20 Fam'd for their Father's Virtue and their own. Not ev'n for fuch a Price as this I'd deign The fame dull Path to tread fo often o'er, And the fame Circle wheel. The Mind afpires To Things more glorious. To its high Defires Nothing is equal, that can change or end. OF O F T H E IMMORTALITY OF THE SOUL. BOOK THE SECOND. N ev'ry Thing befide, that God hath made, Plain Marks then of his Goodnefs he has fhewn; All can, but Man, be happy. Man, on Earth Chief of his Works, Man in his Image made. With Sufferings fevere is exercis'd. No;- — of the Deity be fuch Complaints Far from us. Yet look round with me awhile On human Life ; you'll own what a vaft Crowd Of Evils preffes hard on ev'ry Side, Not upon this, or that Man, as it falls ; But OF THE IMMORTALITY OF THE SOUL. 22 But upon, nearly, the whole human Race Without Diftindion, and in Multitudes. How many Thoufands fweepsthe Rage of War! How many does relentlefs Tyranny, Of Torture various Arts from Day to Day Devifmg, give to Death, or load with Chains! What thofe who wretched e'en where Plenty reigns,' Perifli with Hunger; or whom fell Difeafe Takes off at once, or lingring Sicknefs wafts Piece-meal, without their Fault! for thofe I pafs Unmention'd, who, in Numbers, Martyrs fall To Wine and Women and their ownExcefs. What profits Virtue ? Of religious Life Where the Rewards? Give Virtue all her Due; Let her the Evils, which fhe can't prevent, By bearing teach to foften ; let her chear With better Hope; to Man give inward Peace; Abate the fwelling Tides of Rage and Love ; Still She protects not— is no certain Guard Againft Misfortune. Nay, (the Truth allow'd) Oft Virtue's felf to Dangers evident Expofes. 'Tis their Lit'reft to be bad. Who ferve proud Mafters. Ev'ry Tyrant hates True Honefty. How many, who have ferv'd Their Country glorioufly, have been undone G By 23 OF THE IMMORTALITY OF THE SOUL. By the blind Rage of Thofe whom they had fav'di No fooner does a Character appear Of any Eminence, but ftrait, in Arms And clofe ConfedVacy, the envious Mob Rife up againft him; quick with Viper- tooth To gnaw, and fhed their Poifon on, his Fam.e. Again, fuppofe the Cloud, that flops his Rife, He by his Merit breaks and difllpates; Then muft he toil for an ungrateful Race; . Bear ev'ry Kind of Slander and Abufe ; And all the Hazards run, that can arife- From Mob feditious, or th' ambitious Great . This let him hear, who madly feeks a Name ^ And Honours for himfelf ; yet ignorant. How great the Troubles, that furround his Choice. Is private Life ought better ? There, you fee. No lefs reigns Anger, Luft, and all that's bafe i In Mafk of Friendfhip, Fraud; Envy malign ; And Tricks and Squabbles, and vexatious Suits. But, tell me, foftens not the Cares of Life An amiable Wife ? Domeftic Eafe With Safety and with Pleafure you enjoy ; Around ftand fmiling the fweet Innocents, And eager reach for the fond Parent's Kifs, The Guard and Pride of his advancing Age. Flere's OF THE IMMORTALITY OF THE SOUL. 24 Here's what we feek, or no where ; true, but then Are there no Troubles to corrupt thefe Joys ? What Torment, if, as often, difF'rent Turns Both take, and each their own refolv'd purfue 1 Nor is it eafy, e'er the Knot is tied. To know the Temper, nicely as we ought; Nor, fhould Repentance follow, have we Pow'r To break our Chain : But the hard Lot remains. And the in^portant Dye is thrown for Life. Befides, who is there that can undertake, That Children lhall.be virtuoufly difpos'd. And ftridly follow what is good ? But grant. That all Things to your Wifhes here fucceed. Yet ah ! when leaft you think, in Flow'r of Youth, , Death fweeps at once the Family's whole Hope. I own, thefe Evils Virtue does not caufe; Nay more, if each the Duty of his Poft Would faithfully difcharge, Nothing would be Than Virtue better; then the golden Age Would foon return; but in that Age to live Is not our prefent Lot. Hence, of the World Some have fuppos'd two Principles, two Gods ; One lU-difpos'd, Author of all that's Bad; Th'- 3 ^ 25 OF THE IMMORTALITY OF THE SOUL. The other ready Hands to give us Help ; And of our Maladies fupplies the Cure. Hence is Life's various Colour, hence proceeds Of Good and Evil all that mingled Crop, And Snake pernicious hid in Rofy Bow'rs. Think you that this the Cafe then ? Let me alk, This Pow'r to diff 'rent Principles afcrib'd, Is it the fame in Both ! or is it not ? If Equal, either ev'ry Thing would foon To antient Chaos back again return. Or into Being nothing could be brought : For Good and Evil wage perpetual War. But if unequal, then muft quickly yield One to the Other by his Force fubdu'd ; And ev'ry Footftep of the antient Strife The Vidor would efface. Thefe idle Dreams Of Eaftern Magi let us then difmifs ; Thefe two fhap'd Monfters of the muddy Nile, Ought better is the Stoic ? He forfooth Holds not for Goods ^ what fondly We admire. Fame, Riches, ev'ry Thing that's from without, The wife Man Nothing counts, or of them all He only has Poffeffion; — has them all, Tho' Beggar and unheard of Nobly faid ? How fine 'tis to be Wife! with equal Senfe, Still with himfelf confident, he denies. That OF THE IMMORTALITY OF THE SOUL. 26 That PaiiVs an Evil. Caft him to the Flames, Cut off his Limbs, or put him to the Rack, Confeffion from him you fhall ne'er extort That thefe are Evils. — Inconveniencies He will allow they are : but tell me, Stoic, Of Beauty what you think, and Health, and Strength; Are thefe Things Goods or not? Why yes, they may Be taken, but not wifh'd for. Who can bear This Sophifter, that diff 'rent Tenets holds ? Diff 'rent in Words, but in the Thing the fame. ■ In fhort, without external Things you might Hope to live happy, were you nothing elfe But Spirit ; mean while. Stoic, learn to know What thy own Nature; thou waft born a Man, And Man's of Body made as well as Mind. Again, if Fortune ev'ry outward Thing Beftows at Pleafure, and again refumes. Now kind and crofs by Turns, to Me, to Flim^ . Nor is there ought that's properly our own; Of this fame wife Man what muft then become, .. To ev'ry Change expos'd, no lefs than We ? Befides, this Strength of Mind, on which depends. All that's worth wifliing for in your Efteem, How oft Difeafe impairs, how oft deflroys. That hardly any Trace of it remains ? Both He, who by his Counfels, and the Man, H Who 27 OF THE IMMORTALITY OF THE SOUL. V/ho by his Arms, reftor'd the Bi^itiJJj State, When juft defponding, fhew, how great the PovvV Of Wifdom and of Valour — and how frail Of Man's Abinties the Flow'r itfelf. He too, whom late the prefent Age beheld, Mafler of ev'ry Excellence of Pen; What Charader foe\^er he affum'd. The Wit, the Poet, or the Orator, How great in All ! yet 'twas not many Years, Before this wondrous Man, loft to the World, And all his Parts extindi:, outliv'd Himfelf So liable to hurt from outward Stroke Is ev'ry Thing on Earth. The Stoic's Thought Yet ftill may be forgiv'n. For after Death If neither is Reward nor Punifhment; Where are we got to then ? What follows next? Either the Deity without Regard To Juftice orders all Things here below ; Or unconcern'd minds Nothing ; or the World If well he governs, then it cannot be. That bad Men fbould be happy, or the Good Unhappy ; as the Stoic Sedl maintains. Oh ! fatal Blindnefs of the Minds of Men! No fooner have they reach'd the Verge of Truth, But faft they ftick ; and, juft like Men amaz'd, Their Work, within one Stroke, unfiniftj'd Leave. Strange, that the Stoic can God's Juftice own, Yet OF THE IMMORTALITY OF THE SOUL. 28 Yet not perceive, what rightly it implies. Why bolder doft thou not the Track purfuc, That leads diredly to an endlefs Life? " But That, whate'er it is, dark Night conceals." No, 'tis thine own prefumptuous Confidence, That blinds thee ; hence that Darknefs, hence that Night. Becaufe thou triumphTt ere thy Point is gain'd ; Becaufe unable to lay down the whole. Got but half Way, thou ftoppeft in thy Courfe; As all the Perfian Magi, all the Tribe Of Greek Philofophers. See from one Root Of Error, what Abfurdities will fpring ! Hear what I lead to. That there is a God, We all acknowledge : But, if juft and wife The Caufe fupreme, that into Being brought This World's fair Fabric, and its Courfe direds 3 Then, as the Poet fings. Whatever is^ Is right ; nor fuffers Juftice, that the Good Should always grieve, or that Liiquity Should always triumph. But yet this the Cafe, If all by Death are utterly extincl. Whatever is^ is Rights take in the Whole ; Not, if no part of Us furvive the Grave. Both Lives the Man that's wife and good connects. But fome, who can no deeper reach than Words, Not 29 OF THE IMMORTALITY OF THE SOUL. Not the grand Syftem view, but fingle Parts, And to Time prefent the whole Scene confine. Hither for Shelter flies the Band of Thieves, Th' Adulterer, the Murderer himfelf This Altar, for his Sanctuary, feeks. But has not God himfelf appointed Laws In order firm eftablifli'd ; not in Pow'r Of Man to violate, or Good or Bad ? Be the poor Creature what he will, yet Thefe He's neither able to refcind, nor change : All Nature conftant keeps its proper Courfe. Say, of what Order, or what Laws you ipeak ; For Laws, to each peculiar, are ordain'd For Man, for Brutes, for Mafs of Reafon void. Firft, Matter for its Law, has Gravity ; By this, and not by Pow'r its own, it ad:% Attra6ls, and is attracted ; hence impell'd Directions different receives ; hence ftands The V/orld's compared Frame and vaft Machine. What fliall I fay of Thofe, to whom is giv'n Life merely animal ? Of Birds and Beafts The various Species, whether tame or wild. Or fertile Ocean's Progeny immenfe ? Of Thefe not one atRandoqi lawlefs roves; But, or by Inftindl guided, or a Share Of Reafon juft fufficient for their IJky All OF THE IMMORTALITY OF THE SOUL, 30 All have their certain Bounds, which they can reach* With what Sagacity does each provide Its proper Food ? How brifkly ply the Arms, Which Nature furnifh'd for its own Defence ? Brings forth its Young, and whilfl: their tender Age Demands parental Care, with Fondnefs feeds ? This of its Life the Labour, this the Joy; In this Employment happy to the Full, It nothing either fears, or longs for more. Man has a larger Field; He, with a Mind Sagacious, of Artificer fupreme Plain Marks difcerns, throughout his Work immenie, This World fo full of Wonders. By thefe Marks The Lord and Father of the Univerfe Known he adores ; and, naturally in Love With what is beautiful, he to himfelf Pattern divine propofes, thence to form, By Imitation, Condud: of his own. And as there's Nought more lovely, more divine, Than Goodnefs outward-reaching, far-diflus'd ; Hence other Men's Concerns he makes his own ; Not Self alone regarding, or confin'd To his own Axis ; but in Compafs wide His Heart extending, into it receives His Country, Fellow Creatures, all Mankind. I This ;i OF THE IMMORTALITY OF THE SOUL. This Law perpetual Nature gave to Man, When She fo helplefs form'd him of Himfelf, That Each to other might for Help apply, And by the Aid of Speech, the common Good Mi<>-ht nuitually confult. For Man compare With ev'ry other Creature, what is fram'd Than Manlefs able to protect himfelf? Yet how prodigious, and how unfubdu'd His Strength, if mutual Love, like Gravity, Binds in one friendly league, the feveral Parts ? This Law then on the Mind of Man's ingrav'd; This God with gracious Nod has ratified ; This Law UtiHty itfelf approves ; To this does natural Pleafure prompt Mankind. And yet, how fhort fall thefe of their Effect? Obferve, what Havock makes unbridled Luft, Bad Habits, Ignorance ; how fmall a Part, How very fmall, of Mankind is there happy ? Look round from Eaft to Weft, from North to South, Where Fire perpetual burns the torrid Zone, What Poverty and Sloth, what Darknefs hangs, And Frantic Error, on the brutal Mind ? Scarce ought of Man remains, but human Shape. What OF THE IMMORTALITY OF THE SOUL. 32 What Wc, on whom, by God Himfelf beftow'd, la Plenty fhincs Salvation's glorious Light ? We, whom Religion, facred Guardian, leads ; Leads gently by the tiand, not drags by Force • See with what fix'd Averlion we oppofe The Beam immortal and the offer'd Day ! And Truth forfaking, the vain Fancies hold, And glofles vain, of idle Difputants. For Trafli like this, as for Religion's felf, With Rage implacable, in Arms we iight. What Murders hence, and Blood of Brothers fpilt ! What impious Deeds produces pious Zeal ? To this fad Height arriv'd, throughout the World Spreads Immorality ; and uncontrol'd Diftindlion all confounds of Good and Bad. This the gigantic Force that Heav'n aflails ; And Mountains upon Mountains impious heaps. Does God fee this ? Or does he poife in vain The Thunder ? Or have Mortal Man's Concerns No Share of his Regard ? Yes, yes he fees ; And in due Time, tho' not fo fpeedily, Shall ev'ry Man receive his jufl: Reward : Nor is lefs fure the Vengeance that's delay 'd. That God does fometimes, ev'n Now, vouclifafe In the Affairs of Life to interpofe, And 33 OF THE IMMORTALITY OF THE SOUL. And (left all Notion fliould be wholly loft Of a divine Avenger,) to the World Examples eminent of Juftice ftiews, I doubt not; but thefe Inftances are rare; Not evVy Time rafli Superftition thinks ; Directing, where She pleafes, Wrath divine, And wrefting from the Thunderer his Arms. Nor am I ignorant, how great the Pow'r OfConfcience; fo that Virtue, even now, Not altogether is without Reward, Nor Vice unpunifti'd. Men thou may ft deceive; But never. Villain, from thyfelf canft fly : Revengeful Furies haunt thee; fad Remorfe, (Cruel Companion) gnaws, and in thy Breaft The Pcern Avenger ever w^akeful dwells. What, when Difeafes, Riot's juft Reward, Confumption flov/, and Gout's tormenting Pain, And fwelling Dropfy, Cramp, and Hedic Heat, A deadly Troop ! invade I the poor remains Of Age muft then be Ipent in Anguifh. Thole, Whofe only Hope is Life, of Life grow fick. And wifli at once for Death, and dread to die. But lliould to Old-age one of thefe arrive ; Where the Amends ? Of Friendftiip no fweet Fruits 2 Has OF THE IMMORTALITY OF THE SOUL. 34 Has He to crop, no Praife to feed upon Of good Men, or his own, his Life review'd. His riotous Companions then are fled ; And the vile Flatterer fhuns the empty Houfe : And if at any time he looks within, His Image ftartles him, and at the Sight Himfelf himfelf abhors. When Death draws nigh, And fhakes his Dart, and aims the fatal Stroke, What Shifts he anxious tries, but for awhile By Medicines to prolong a wretched Life, And drag it further thro' a thoufand Cares ? But now if Life with Evils is replete, And Nothing of Us after Death remains. Why our laft Hour fo dreadful? This the Caufe; Some reftlefs unaccountable Concern Still clofe adheres, about that future State It feems with Affedlation to defpife. Thofe, on the other Hand, whofe Life has been AU inoffenfive, good, and free from Guilt; Who by deferving general Love have gain'd ; Or by Inventions rare enrich'd the Age; Thefe, from fweet Fountain flowing, confclous Praife With foft Tranquillity of Mind infpires ; And fmooths their Countenance with placid Mien, Nor Fear, nor envious Care breaks their Repofe ; K Nor 35 OF THE IMMORTALITY OF THE SOUL. Nor Wine nor Women have impair'd their Strength ; Misfortune breaks them not, nor fwells Succefs. The Man, whofe Hope beyond this Life extends, 'Gainft all Events is firmly fortified. When gently gliding Years have by Degrees Old Age brought on, he Death approaching views. With the fame Temper, that He views the Port, Who long in Storms tempeftuous has been toft. The End and Refuge fafe from all his Toils. Him only Death's Approach can terrify. Who for himfelf has caufe to fear; if chance There (hould be fomething more beyond the Grave. Not Him, who hath a Life of Virtue led And Sandity. He, putting off himfelf. Exalts with Self-applaufe ; and like the Sun Sets chearful in full Splendor ; when the Day Mature of Death is come, pleas'd he looks up To Life immortal ; and in better Hope Triumphant tafts ev'n now the Joys above. Such was, to my Remembrance ever dear, The Mitre's Glory, Liberty's Support, So brave a Champion, when the Times required, Itluftrious Hough: He, when he had difcharg'd. Now near an Hundred, ev'ry Part of Life, Full of frefh Honour, with each Senfe entire, Free OF THE IMMORTALITY OF THE SOUL. 36 Free from Difeafe, infenfiible of Pain, And fatisfied with Life, fo left the World, As when, with the whole Theatre's Applaufe, Some celebrated Ador quits the Stage, Or happy Vidor, who, his Race perform'd With higheft Honour, claims th' Olympic Prize. Hence evident appears the mighty Force Of Confcience, or to chear with pleafing HopCj, Or to torment with Fear, the Heart of Man. But whence this Fear or Hope, if after Death Nothing is either to be hop'd or fear'd ? How ev'ry Thing conipires to prove this Truth, This great, important Truth, a Life to come ! Let Things on Earth go therefore well or ill, A wife Man neither is too fond of Life, Nor peevifh hates it. That he has within. Which in the Prefllire of Adverlity Will give him Comfort ; but if Fortune fmile. Mindful he lives, how flippery, how frail Are all her Goods ; if what we fear to lofe. Or when acquir'd defpife, can Goods be thought. Nor fear, left poffibly on this Account, The Mind grown indolent fliould Hardfhip fhun Or Danger, when thy Country's Service calls : Free ^7 OF THE IMMORTALITY OF THE SOUL. Free rather and ered, in Adion brave, By Sufferings unfubdued, makes this Contempt Of outward Things, and Man with Strength fupplies For ev'ry Exigence. Yet this brave Man You ftill accufe, as one, whom Motives low, Hope only of Reward, not Senfe of Honour, Or Love of real Virtue, ferves to keep Within the Bounds of Duty. Bafe and mean Is that Man's Virtue, who does therefore well That after Death he may be paid for't. He Is truly good, whom, future Hopes apart. Virtue's fweet Charms, and Honefty's plain Path, Lead of Themfelves to what is fair and fit, Superior to Regard of ev'ry Kind. Allow'd — Nor is he bad who flops not here. But rightly keeps in View the final Point Which Nature leads to; and, with Wifh innate, Triumphant lifts himfelf above the World; And with Flndeavour never-ceafing feeks Of Beauty infinite the Source fupreme. But fay what his Rewards, his hop'd for Hire? ^ No defpicable Things does he purfue : Not griping Ufury, nor attending Crowds, Nor falfe Applaufe, nor Honour counterfeit. Nor mad Ambition, thro' th' incautious Herd Still fpreading Lies, nor Titles empty Shew : I But OF THE IMMORTALITY OF THE SOUL. 38 But where true Honour, and where Nature leads, And of Mankind the Glory bids him go. Thither he'll go with Courage ; and whilft here, In Life's harfli School of Exercife, he's forc'd To bear a part, his Mind for better Fates, Virtue to Virtue adding, will prepare. We, for the general Part, are here and there Tofs'd like a Ship that's driven by the Storm ; And ftrive with Labour hard, from Place to Place, To catch the flying Shadow. And as Babes For Play-things eager cry, and foon as got Forfake them; juft fuch Children We, when Men.. But He, who's well perfuaded, that this Life Is not the laft, but other Fates remain ; His Point fecures, nor feeds on empty Hope. For flnce the Mind of Man ftill reftlefs feeks Some pure and fimple Good, it cannot here Hope for true Happinefs. For Now we live. With Toy where Sorrow's blended. Bad with Good ; Where Wifdom's felf on Trifles madly doats ; And in fweet Beds of Rofes Hemlock Flow'rs, L All 39 OF THE IMMORTALITY OF THE SOUL. AllThino-saremix'd; all tranfient; Trifles all; Nor is there ought, that anfvvers to our Wifli. Who knows but God HimlHf, (if right to fearch Counfel divine) does for this very End Things fo adjuft, v^ith Bitter mingling Sv/eet, And Fortune bad with good, that hence the Mind Might learn how to defpife the Things on Earth, And, by kind Chaftifement improv'd, might place It's Hope on Heav'n alone, the fure Abode, Where only from our Labours Reft is found ? Come then, together let us recolledl What has been faid. For now, the hidden Rocks Of Error having clear'd, and thro' blind Seas A dubious Paflage had, I fee the Port. This Mind, that thinks and wills, does not confift Of Earthly Elements. Immortal then In its own Nature it muft fomething be. " But God can to its Being put an End". He can, if fuch his Will ; but, that the Mind He never will extinguifli, we are fure. For, nor its Pow'r to know fo many Things, (Things from the Lot of Man fo far remov'd) Nor of Eternity infatiate Thirft, Nor of Perfedion natural Defire Is OF THE IMMORTALITY OF THE SOUL. 40 Is giv'n in vain. If Juftice now requires, With Vice it fliould go ill, with Virtue well. Yet {o it fares with neither in this Life ; It then remains, that in fome other Life Will this Diftindion certainly be made. And then the Scene, which, with Regard to Man, Now rude appears, nor worthy of a God All wife and gracious, fhall itfelf difclofe ; And ev'ry Thing be feen, the Cloud remov'd, In its true Colour, and its proper Place. If this you doubt, fay by what Rule you prove, That there's a God at all, who governs Things With perfedl Harmony, and niceft Skill ! What, does he ev'ry Thing befides diredl With juft Propriety, and only fail In this, the chiefeft Part ? Not fo ; a Time Will come, (enquire not how) this is enough ; This plain; a Time there will be after Death, When God, as fit, the Juft from the Unjuft, The Guiltlefs from the Guilty fhall feledt. And give to ev'ry Man his due Reward. THE END. ADVERTISEMENT. This Tranflation in the Printing is fo contrived, as to anfwer ta the Original Page for Page ; and for the Satisfadion of fuch Perfons as may be defirous the more readily to compare them, they may be inter- leaved with each other. ERRATUM. Page 25. line 15. for Exalts read Exuhs «"»iiW'^W ' T^iffi i^f^-onNiA TTNtVr^^^^jiET V:S PR 3326 B95dE 11%