And grant the bad what happiness they wou'd, 100 Who fees and follows that great scheme the best, 95 105 VER. 100. See god-like Turenne] This epithet has a peculiar juftness; the great man to whom it is applied not being diftinguished, from other generals, for any of his superior qualities fo much as for his providential care of those whom he led to war; which was fo uncommon, that his chief purpose in taking on himself the command of armies, seems to have been the Prefervation of Mankind. In this god-like care he was more distinguishably employed throughout the whole course of that famous campaign in which he lost his life. VARIATIONS; After ver. 92. in the MS. Let fober Moralifts correct their speech, Why drew Marseilles' good bishop purer breath, Lent Heav'n a parent to the poor and me? Or Change admits, or Nature lets it fall, 110 115 120 When his lewd father gave the dire disease. VER. 110, Lent Heav'n a parent, etc.] This laft inftance of the poet's illuftration 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 fubfervient 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, viz. 1733. VARIATIONS. After ver. 116. in the MS. Of ev'ry evil, since the world began, Shall burning Etna, if a fage requires, Forget to thunder, and recall her fires? On air or fea new motions be imprest, 125 Oh blameless Bethel! to relieve thy breast ? When the loose mountain trembles from on high, Or fome old temple, nodding to its fall, For Chartres' head reserve the hanging wall ? This cries there is, and that, there is no God. 130 135 140 VER. 123. Shall burning Ætna, etc.] Alluding to the faté of those two great Naturalifts, Empedocles and Pliny, who both perish'd by too near an approach to Ætna and Veluvius, while they were exploring the cause of their eruptions. VARIATIONS. After ver. 142. in fome 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 struck out of the text. 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 bleft? who chain'd his country, fay, Or he whose Virtue figh'd to lose a day? "But fometimes Virtue ftarves, while Vice is fed." What then? Is the reward of Virtue bread? That, Vice may merit, 'tis the price of toil; But "No 150 155 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?" Nay, why external for internal giv'n? Why is not Man a God, and Earth a Heav'n ? 160 166 170 Is Virtue's prize: A better would you fix? 175 180 To whom can Riches give Repute, or Truft, 185 VER. 177. Go, like the Indian, etc.] Alluding to the example of the Indian, in Epist. i. ver. 99. and shewing, that that example was not given to discredit any rational hopes of future happiness, but only to reprove the folly of feparating them from charity: as when Zeal, not Charity became the guide, And hell was built on fpite, and heav'n on pride. VARIATIONS. After ver. 172. in the MS. Say, what rewards this idle world imparts, |