» A 
 
 
 
 
 
 
 ^^ « . * <o ^ ' • ♦ • \^ 
 

 
 * ^^ ^ o 
 
 
 'bV 
 
 ^•^•n 
 
 c° .^j:^'% "°^ .,-j^' -•- -- 
 
 .Ov, 
 
 * -0 ^ 
 
 u- ■» 
 
 4 o 
 
TRUE AND INFERNAL 
 
 FRIENDSHIP, 
 
 OK THB 
 
 WISDOM OF 'EVE. 
 
 AND THB 
 
 CHARACTER OF THE $ERPEJVTr 
 
 WITH THB 
 
 skxUATIOt^) JOYS, AND LOSS OF PARADISE^ 
 
 54',^: 
 
 Herein Wii^om Truth and Conatancy exioll% 
 And the Inconatant deep in grief involved. 
 
 PROVIDENCE, R. I. 
 
 t*»^'^TED BT H. MANN AND CO. FOR THE AUTHOK. 
 1813. 
 
.^o,^) 
 
 
TO THE READER. 
 
 ALTHOUGH this work may be deemed by the 
 reader, a satirical novel, the subject on which it is foun- 
 ded, is believed by the Author, to be the truth ; and to 
 coincide with reason and revelation. Wherefore, the 
 candid readers who shall be pleased to peruse it, (it is 
 hoped,) will examine it without prejudice, and apply it 
 to themselves, and if they find it agrees with reason, and 
 revelation, and coincides with their own feelings, dispo- 
 sitions, and views, they will not think the Authors mo- 
 tives criminal, in writing and presenting it to the pub- 
 lic ; but will by reading the work, see the dangers of 
 friendship, and the folly of pride; and distinguish be- 
 tween that friendship which tends by its nature to exalt 
 beings to higher happiness, and that which tends to de- 
 stroy their felicity, that this work may answer the end 
 for which it was designed. 
 
 Friendship i^ a name generally used by mankind, to 
 denote something that is good, benevolent, and kind ; 
 yet we find many deeds ofbarbarity, treachery, intrigue, 
 and deceit, clothed with this endearing name ; and we 
 see the peace, prosperity, and happiness of nations, fam- 
 ilies, and individuals, destroyed by something called 
 friendship, and on strict examination, perhaps we should 
 find, that the greatest part (if not all) of the troubles, 
 woes, and disappointments of mankind, originate, or 
 spring from something that is called friendship. We 
 find on examination, that many discords, and contentions 
 are caused by falsehood, deceit, and intrigue, yet there 
 are many that use deception, falsehood, and intrigue, to 
 befriend others, (as they pretend) and even advise others 
 to prove false, inconstant, and treacherous, out of friend- 
 ship to them ; such displays of friendship, love, and 
 kindness, often occurs in these days. Some (compara- 
 tive speaking,) take others lip into exGeeding high moun- 
 
iv TO THE READER. 
 
 tains, and show thera all the kingdoms of the world? 
 and offer to give Ihem all the riches and glory ofthenif 
 if they will fall down and worship them — That is, some 
 make great pretensions of friendship to others, and flat- 
 ter them with the prospect of high attainments, and tell 
 them if they will follow their instructions, and advice, 
 and break some promise or engagement, or prove in- 
 constant, or false to their words, or dictates of their own 
 hearts, or the like, they may obtain high connections, 
 live in ease and oppulence, and be exalted to higher 
 honor and happiness ; while those who heed such coun- 
 sel and advice, are made objects of disappointment and 
 disgrace. 
 
 Furthermore, we find friendship often standing in con- 
 trast with friendship, or rising in opposition with friend- 
 ship* We see the Emperor ofFranccj professing love 
 and friendship to Spain ; and out of love and friendship 
 to that country, placing his Brother on the throne. We 
 see the SfianiardSf out of friendship to their country, re- 
 fusing to accept of the proffered sovereign, while Aa- 
 fioleouj to convince them of his friendship, and their 
 blindness, filling their country with armies, destroying 
 their lives, and wounding them as it were to death. In 
 the United States of America, we see two political par- 
 ties contending with each other ; each party professing 
 themselves to be true friends to their country. One 
 party branding the other with the name of Toriet^Reb^ 
 elSf 8cc. and the other accusing their opponents with 
 fraud, injustice, and involving their country in unneces- 
 sary war, &c. Each party apparently ready to take arms 
 against their opponents, to convince them by martial 
 power, that they are the truest friends to their country ; 
 and many similar instances of friendship may be seen 
 displayed in these days. Ask Mifioleon why he placed 
 his Brother on the throne of Sfiain : He will tell you it 
 was out of friendship to that country* Ask the S/ian" 
 iardt why they rejected the proffered sovereign : They 
 vill tell you it was out of friendship to their country. 
 Ask any individual of the political parties in Americay 
 why he is so zealous in his cause : He will tell you it is 
 
TO THE READER. v 
 
 €ut of friendship to his country ; and not one can be 
 found, (it is presumed,) in any Nation or Kingdom, but 
 what will declare himself to be a true friend to his coun- 
 try. Yet io the nature of things, it will admit of a pos- 
 sibility, that there can be, and are some who are not 
 true friends to their country, party, or to mankind. But 
 as this work is designed to show who are true friends, 
 and who are not, and to describe and distinguish be» 
 tween true friendship, and fabe, the readers are referred 
 for a further delineation to the wisdom ol Eve^ in the 
 second part of this work. 
 
 A very singular instance of friendship, we have an 
 account of in scripture, displayed in Paradise, or Garden 
 of Eden, (and is the subject on which the following work 
 fs founded,) The wise and benevolent Creator, it appears, 
 -formed and jplaced Adam and Eve^ and the whole Cre- 
 ation, in a «tate of perfect felicity, gave and adorned 
 them with his image, and the beauties of holiness, 
 clothed them with robes of innocence and love, and gave 
 them a r.ealm exceeding beautiful and pleasant for a 
 resideuGe ; and placed theni in a garden yielding deli- 
 cious and immortal fruit, and warned them as a kind 
 Parent would a child, to shun that which would (by na- 
 ture) destroy their souls, or happiness ; and one would 
 have thought, that such a display of friendship would 
 have excited the deepest gratitude in their breasts, and 
 that they would have placed the greatest confidence in 
 the Creator's commands, and considered him their tru- 
 est and best friend. Yet it appears, though placed in 
 this high exalted state of happiness, and experiencing 
 this wonderfuj display of friendship, Eve was induced 
 to distrust hef Heavenly Parent's friendship and com- 
 mands, and place confidence in the Ser/ient^s advice, and 
 to believe the Serfient to be her best friend. Her heav- 
 enly Parent it appears, had a great regard for her welfare 
 and happiness, and had made her as happy as he had 
 power to maHe her. The Strfienty it appears sought to 
 exalt her to a higher state of knowledge and bliss, and 
 taught her that her parejnt*s commands were not worth 
 jhpr notice, and destroyed that confidence Eve had pla* 
 
VI TO THE READER. 
 
 ced in her Creator^s injunctions. Which was the best 
 or truest friend to Evcy may be made a question to de- 
 cide, (hough demonstrated by the event. 
 
 The wise Parent, or Creator, it appears was actuated 
 in his friendship by true and benevolent motives. The 
 complete happiness, union, and lasting life of his fami- 
 ly was his aim. But the friendship of the Serflenfj was 
 founded on proud and selfish views. The Ser/ient it ap- 
 pears sought to exalt Eve^ by persuading her to prove 
 false and inconstant, with a view perhaps to connect her 
 with some higher being than Alan ; and for that end 
 taught her that the dictates of her own heart, and her 
 Parent's commands, were not worth noticing, or heed- 
 ing. But the counsel it stems proved fatal to her felici- 
 ty, and injured the whole family, and destroyed the 
 friendship that subsisted between the happy creation ; 
 and consequently the friendship the Serfient displayed 
 was false, and deserved the appellation of InfernaL 
 
 From these two singular displays of friendship, many 
 inferences may be drawn, and application made. We 
 may infer, that those who advise others to prove false, 
 inconstant, and to break their promises, Or engagements, 
 with a view to exalt them, are not true friends, however 
 great their pretensions to friendship may be, but are 
 Serfient*3 \n disguise. \Eve (doubtless) would have re- 
 mained forever happy, contented, and innocent, been 
 admired by the whole creation, and her character been 
 the most amiable of any in Paradise, had. she rejected, 
 or never adhered to the Serpent*s advice ; but by fol- 
 lowing proffered advice, and forsaking the dictates of 
 her own heart, she was involved in disgrace and shame. 
 Thus many by adhering to vile advice, loose their hap- 
 piness and reputation, and destroy their own innocence 
 and contentment. -Eve, after she had transgressed her 
 Parent's commands, and betrayed her friend into a fa- 
 tal snare, endeavored (\t, appears,) to excuse herself, by 
 saying she was advised to do it ; but this it appears wa3 
 not a sufficient excuse to exclude irom punishment. 
 The wise Parent condemned her for adhering to advice ; 
 bcnce we may infer, that it is criminal to hearken to 
 
bad advice ; that it is no reasonable excuse for a crime, 
 to assert, we were advised to it by another. 
 
 The Serpent for advising Eve^ it appears, committed 
 a much greater crime than Eve, and was justly doomed 
 to crawl upon the dust, and eat it for food. Hence 
 we infer, that those who advise others to do wrong, are 
 more criminal than those who follow their advjce, and 
 deserve greater punishment* 
 
 The wise Creator by the sentence he pronounced on 
 the transgressors, made a complete display of justice ; 
 the sentence Was (doubtless) considered by Jngels^ per* 
 fectiy just. The Serfient^ the instigator of the trans- 
 gression, was condemned, and cursed above all the rest, 
 and doomed to crawl to show his justice to the universe. 
 The Woinan^ and Man^ for adhering to advice, were 
 severely punished ; but as they were deluded into the 
 transgression were restored again to favor. Thus a 
 wise parent of a family, would display complete justice, 
 and be applauded by mankind, by condemning the in- 
 stigators of mischief and discord in family, with a severe 
 punishment on restoring those enticed to transgress his 
 commands to favor. 
 
 The Serfienty to effect her or his vile design, and to 
 delude Eve into the fatal snare, taught a very criminal, 
 or blasphemous doctrine. The Serpent sought to in- 
 jure the character of their Heavenly Parent, by preten- 
 ding the penalty he had pronounced, or fixed to the 
 transgression, he would not inflict, and consequently 
 they need not fear his threats, or regard his commands ; 
 and thus destroyed the confidence £ve had placed in 
 him — and prevailed on Aer to eat forbidded food. By 
 this it appears, the Serfient committed an unpardonable 
 sin, when condemned made no excuse for the crime, 
 but own the sentence just. Thus we may infer or con- 
 clude, that those who seek to injure the character of 
 the Almighty Creator, or holy spirit, by teaching that 
 he is the Author of sin, that it coincides with his will, 
 or that he is the instigaior of it, commits an unpardon- 
 able sin, and that God will be just in condemning them 
 for seeking to injure his character. 
 
viii TO THE READER. 
 
 That licentious doctrine taught by the Serfientj it ap- 
 pears has ever since the fall of A/an, been embraced by 
 mankind, as orthodox, (or by many,) and that that singu- 
 lar kind of friendship displayed by the Serfienty has exis- 
 ted among the human race, bearing the appellation of 
 true. This singular doctrine, and kind of friendship it ap- 
 pears, originated from the Devd^ or Infernal Spirit j who 
 seeks to overthrow the happiness of all under the name 
 of friendship. 
 
 And it is considered the DevU when he first saw the 
 new created race, thought it an useless invention, and 
 sought to destroy it, or them, under the cloke of fiiend- 
 ship. Thus all new inventions, precepts, &c. meet 
 with opposition from the children of pride — The chris- 
 tian religion meet with great opposition. The proud 
 sought to overthrow and destroy it, and those who in- 
 troduce it, they derided it, and considered it beneath 
 their practice. All new inventions meet with opposi- 
 tion from the proud, or from this vile Sfiiric. Mankind 
 raise numerous objects against new improvements, or 
 inventions, and seek to destroy them, as the Devil did 
 the new creation \ actuated with the same motives, they 
 clothed their attempts with the name of friendship, and 
 seek to injure those who introduce them. 
 
 The first part of this work is designed to show the 
 introduction of this singular kind of friendship, and 
 strange doctrine into the world; and the second, the fa* 
 tal and sad effects of this doctrine and friendship. Eve 
 in the first part shows the beautiesand wisdom of truth, 
 and constancy, in a long dialogue with the Serficnt ; 
 and in the second, in a long soliloquy, the sad effect of 
 not proving true and constant \ of heeding bad advice^ 
 and of putting confidence in those who advise to do 
 wrong. 
 
 The first part ends with the fall of the creation ; and 
 the second shows the discords that succeeded their fall, 
 the defeat and disgrace of the Ser/ienty the connection of 
 the kinds, the confounding or their language, and ban- 
 ishment from the celestial region, where it ends. 
 
PREFACE. 
 
 THAT there are two kinds of Friendshifi^y^lsi' 
 mg in the universe, standing (by nature) in contrast 
 with each other, and as different in their natures as 
 light and darkness ; and that one is entitled to the 
 name of true^ and the other deserving the appelation of 
 infer7iaU is as evident, as that truth and falsehood ex- 
 ist, and stand in contrast with each other. But as iaise- 
 hood always seeks to wear the name of truths so does 
 infernal friendship seek to bear the name of rrwe; and 
 those who display it wish to be considered as real or 
 true friends. Thus the Serpent pretended to be a true 
 friend to Eve^ and under a pretence of friendship, ad- 
 vised her to e'a^ the for bidden fruit ^ pretending it would 
 exalt her to higher knowledge and happiness. But 
 Eve, by adhering to the advice, lost Paradise, and was 
 involved in disgrace and shame. And thus the firoudy 
 under a pretence of friendship, often destroy the repu- 
 tation and happiness of others, by giving them unwise 
 and vile advice. 
 
 Although the following work is designed by the Au- 
 thor to show the infernal nature and blindness offiridcy 
 and the false friendship often displayed by the proud — 
 the subject is founded on his real belief, which coin- 
 cides he conceives with reason and revelation. But as 
 he thinks it will appear like a strange and absurd doc- 
 trine to the world, or to many, and be derided by the 
 proud and vain, he offers a brief argument to support 
 his opinion or belief, which is this : 
 
 1st. — That this Earth is a hollow globe, containing a 
 celestial region in its centre, and the same that is called 
 Paradise, Mount Zion, and Eden in scripture, where 
 Jdat7i and Eve and the new creation were placed when 
 created ; and from whence they were drove on eating 
 the forbidden fruit. 
 
 2d — That the whole Creation, (Man, Beast, Bird, 
 Fish and Insect ) spoke one language, and understood 
 each other's speech when first created ; and that mu- 
 B 
 
X PREFACE. 
 
 tual love and friendship subsisted between them. But 
 after they had eat the forbidden fruity their language 
 was confounded^ and enmity reigned between the kinds. 
 
 3d. — That the Serfient was created ^r«r, or was the 
 pMeat of the Creation, and being tempted by pride^ cat 
 the forbidden fruity and claim'd a right to govern all the 
 rest on account oiage^ and under a pretence ol friend^ 
 •hip^ advised R-ve and all the Creation to eat the for- 
 bidden fruit. 
 
 4th.-— Thath the Devils or spirit pride is a self*-exist» 
 ijlg spirit, that it was not created by a hoiy spirit, but 
 })as forever stood opposed to holiness ; and that pride, 
 and the decrees of pride are opposed to truth, and will 
 be inverted by holiness, or by the decrees, foreknowl*- 
 cdjge, and pQwer of holiness and truth* 
 
 PROOF. 
 
 1st SUGGESTION OR PROPOSITION. 
 
 That this Earth is a hollo^v globe^ Iffc^^By the rec# 
 ords of Scripture, both of the 0/c^and J\^e%¥ Testament 
 it appears that there is a region or beautiful realm in 
 the centre or heart of this Earth ; that the first cre- 
 ated Man, (Mdmy) was formed of the dust of this 
 Earth, and put into this realm, (then called Eden,) to 
 till and cultivate it, and to have dominion over all that 
 dwelt there. But he, (Jdam^) breaking his Creator'^ 
 law, was drove from this celestial region, to till the 
 ground from whence he was taken. 
 
 It further lappears by the predictions recorded in 
 Scripture, that this region will be discovered, and be 
 inhabited with the human race ; that on this discovery 
 a thousand years of perfect peace throughout all na* 
 tions will take place, land millennium commence. And 
 furthermore, it appears that tliis region is called Para^ 
 diae^ Eden and Mount Zion, or Zion in Scripture. A 
 few of the passages that point out, show and intimate 
 that such a region exists. I here note with brief re^ 
 marks. 
 
PREFACE, xi 
 
 Genesis ^d chap. 7th and 8th v,— -And the hord 
 Clod formed Man of the dust of the ground, dwd breath* 
 cd into his nostrils the breath of life ; and Man became 
 a living soul 5 and the Lord God planted a Garden 
 eastward in Eden, and there he put the Man he had 
 formed* Now if the word Eden means this Earth, (as 
 *tis beheved by many,) the Garden of Eden was in this 
 Earth, (not ufion.) But this does not appear to be the, 
 true meaning of the word, for if the word Ede?! means 
 this Earth, the 1 6th v. of the 4th chap, might read 
 thus— And Cain went out from the presence of the 
 Lord, and dwelt in the Land of Nod on the East of the 
 Earth^-which is not consistent. But it appears that 
 the word Eden means or signifies a region in thig 
 Earth, that the Garden was a part of the realm ; for m 
 th^ 10th v^ of the 2d chap, we read that a river went 
 out of Eden to water the garden ; and from thence it 
 was parted and became into four heads, or become the 
 heads of four large rivers; that is, the name of the first 
 was Fison, which compasseth the whole land of Havil- 
 ah ; the second Gihon^ which compasseth the whole 
 land of Ethiopia, (doubtless the Nile ;) the third //fc/- 
 dekel^ that goeth to the East of Assyria ; and the fourth 
 Eujihrates, Now the heads of these Rivers, (or their 
 annearan/-^ ri» thU EarthY it is evident are very distant 
 from each other, and that tnc^ iw« ^.. — j "^^^ — «, 
 
 directions ; wherefore the Garden of Eden could not 
 have been on the face of this Earth, for there is no 
 place on this Earth where those Rivers unite, or where 
 they spring from one fount, as testified in Scripture* 
 But if the Garden of Eden w^s situate in the heart of 
 this Earth, we may conceive, th^t these four Rivers 
 cmi take their rise from one fountain, and yet run in 
 very different directions on the face of this Earth, and 
 perfectly coincide with the records of Scripture. 
 
 Furthermore, that Paradise is situated in the heart 
 or centre of this Eartii^ appears evident from the testi« 
 mony of our Savioar, when the Jews sought a sigp of 
 him, he answered them, (Matthew 12th chap* 39th 
 and 40th v.)-^There shall be no sign given to it, but 
 the sign of Jonas the Prophet. For as Jonas was three 
 days and three nights in the whale's belly ; so shall 
 
.^11 
 
 PREFACE. 
 
 the Son of man be three days and three nights \n the 
 heart of the earth. — And to the penitent Thief on the 
 cross he said, to day shalt thou be with me in Para- 
 dise — which two sentences be taken in conjunciiony 
 plainly imply, that Paradise is in the centre or heart of 
 this earth, and no other meaning can we afiix to these 
 %\'ord5 ; for 'ts evident from his own words that he vva& 
 three days and three nights in the heart of the earth ; 
 and that he was in Paradise this time appears evident 
 from what he told the Thief on the cross- Wherefore 
 it appears evident that this earth is a hollow globs, that 
 Paradise or Eden is situated in the centre of this earth. 
 That this celestial region will be discovered and inhab- 
 ited by mankind, appears evident by the prediction re- 
 corded in Scripture ; and that the days of Millennium> 
 will commence on this discovery, and universal peace 
 take place between all the nations, is no less evident. 
 
 Many are the passages in Scripture bearing this im- 
 port, a few I remark* Isaiah 51st chap. 10th and 11th 
 v.— Art thou not it which hath dried up the Sea, the 
 waters of the great deep; that hath made the depths 
 of the sea a way for the ransomed to pass over ? 
 Therefore the redeemed of the Lord shall return, and 
 come with singing unto Zion ; and everlasting joy 
 
 shall be upon their head : thev shall ^'^^^t^^'o a'^'^^nHRR 
 
 j;_.. ./^_j .1 iuournrng shall flee away. 
 
 By this sentence it appears the sea shall be dried *up> 
 
 to make a way for the ransomed to return or go to 
 
 Zion, or to the celestial region in the centre of this earth. 
 
 Isaiah 35th chap, 8, 9 and 10th v. — And an highway 
 
 shall be there, and a way, and it shall be called, The 
 
 way of holiness ; the unclean shall not pass over it ; 
 
 but it shall be for those : the way-faring men, though 
 
 fools, shall not err therein. No lion shall be there, 
 
 nor any ravenous beast shall go up thereon, it shall not 
 
 be found there ; but the redeemed sliall walk there : 
 
 And the ransomed of the Lord shall return and come 
 
 to Zion with songs anJ everlasting joy upon thcv.r 
 
 heads, &c. By this it appears that there will be a way 
 
 discovered to this celestial region ; that it will be called 
 
 the way of holiness, and that the righteous shall walk 
 
 there, and return or go to Zion, 8cc, 
 
PREFACE. xiii 
 
 Isaiah 2d cbp. 2, 3 and 4th v. — And it shall come to 
 pa&s in the last days, that the mountain of the Lord*s 
 house shall be established in the top of the mountains, 
 and shall be exalted above the hills ; and all nations 
 shall flow unto it. And many people shall go and say. 
 Come ye, and let us go up to the mountain of the Lord, 
 to the house of the God of Jacob: and he will teach us 
 of his ways, and We will walk in his paths : for out of 
 Zion shall go forth the law, and the word of the Lord 
 from Jerusalem. And he shall judge among the na- 
 tions, and shall rebuke many people : and they shall 
 beat their swords into plough-shares, and their sj^ears 
 into prwning-hooks : nation shall not lift up sword a- 
 gainst nation, neither shall they learn war any more» 
 
 Again, Micab 4th chap. 1, 2, 3 and 4th v. — Cut in 
 the last days it shall come to pass, that the mountain 
 of the house of the Lord shall be established in the top 
 of the mountains, and it shall be exalted above the 
 hills; and people shall flow unto it. And many na- 
 tions shall come and say. Come, and let us go up to 
 the mountain of the Lord, and to the house of the God 
 of Jacob; and he will teach us of his ways, and we 
 will walk in his paths : for the law shall go forth of 
 Zion, and the word of the Lord from Jerusalem. And 
 he shall judge among many people, and rebuke strong 
 nation^ afar off ; and they shall beat their swords into 
 plows-hares, and their spears into pruning -hooks: na- 
 tion shall not lift up a sword against nation, neither 
 shall they learn war any more. But they shall sit ev- 
 ery man under his vine, and under his fig-tree ; and 
 none shall make them afraid : for *he mouth of the 
 Lord of hosts hath spoken it. By these tw^o passages, 
 it appears that the time is soon coming, when the way 
 to Zion will be discovered and known ; that many peo- 
 ple and nations shall flow unto it : that out of Zion, or 
 (the region in the centre of this earth,) there shall come 
 Ibrth a law to all nations, to beat their swords into 
 plow-shares, and their spears into pruning-hooks ; or 
 that the Lord will rebuke the nations, and they w^ill 
 conform to hi^ commands, and learn war no more : 
 and that an universal peace, and the days of Millenium 
 commsnce, B % 
 
xiv PREFACE. 
 
 These passages recited with many other's plainljr 
 imply that Paradise is situated in the centre of this 
 earth ; that man was drove from it for disobedience : 
 and that it will be again discovered and inhabited by 
 mankipd. Some perhaps will say, That the drying up 
 the sea, Sec. alludes to the Israelites passing through 
 the red sea, &c. But this cannot be the meaning, for 
 it evident alludes to the same event shown in others, 
 the return to Zion, Others will say, that this Mount 
 Zion spoken off, is a mountain near Jerusalem called 
 by that name. But this cannot be the meaning, for the 
 Mount Zion here spoken off, appears to be a large re- 
 gion ; so large that all nations shall flow unto it. Oth- 
 ers will say, this Zion spoken off, is the Christian 
 Church. But this cannot be the true import, for it ev- 
 idently refers to a certain country or region, on the 
 discovery of which the christian spirit shall pervade the 
 world, and Millenium commence. 
 
 But if this Zion here spoken off is in the centre of 
 this earth, how can it be called a mountain ? Because 
 Jis natural appearance must be such. If there is a re- 
 gion in the centre of this earth, (suppose^ of its diam* 
 eter,) its natural appearance to those who behold, must 
 be like a vast valley surrounded by a circular moun- 
 tain, rising gradually on all parts as far as their sight 
 can extend ; which must unfold an exceeding delight- 
 ful view, far superior to any this earth can yield. And 
 must be exceeding beautiful in prospect and situation, 
 as David expresses it in his Psalms — How beautiful for 
 situation is Mount Zion ; the joy of the whole earth. 
 The beautiful prospect that such a region must natural 
 yield, may be offered as a proof of its existing. And 
 reason it seems must favor a belief of its existence : 
 For which appears most reasonable, to believe that this 
 Earth, measuring upwards of twenty -one thousand miles 
 in circumference, to be a solid body, composed of rocks 
 and earth ? or that it is a hollow globe, containing a ce- 
 lestial and beautiful region in the centre ? That Power 
 that created all things by his word, could with as great 
 ease create this earth a hollow globe, and illuminate it 
 with light, as to have formed it a huge lump of matter 
 and hang it upon nothing. Wherefore in the follow- 
 
PREFACE. XV 
 
 ing work it is considered, (as believed,) that Eden and 
 the Celestial Garden of Eden, to be situated In the cen- 
 tre of this Earth : That Adam and the happy creation 
 were placed in this Garden, in full view of Mount Zion 
 and the Elysian fields; and that they were drove from 
 this celestial region for disobedience. 
 
 2nd PROPOSITION. 
 
 We find no account in Scripture of the whole Crea- 
 tion's speaking one language when in the celestial gar- 
 den ; all we find, is that the Serpent conversed with 
 Eve ; wherefore we have reason to believe, that the 
 whole Creation, Birds, Beasts, Fish, Sec. were possest 
 with the same power of speech as the Serpent, and 
 could talk and converse with each other, and understand 
 each other's words. Josephus the Jewish Historian in- 
 forms us this was the case ; or that the whole creation 
 spoke one language. That mutual love and friendship 
 existed between the kinds is reasonable to believe ; for 
 it could not have been an happy slate without it ; and 
 doubtless each kind retained a mutual regard for each 
 other ; and Man, though placed at the head, dwelt in 
 friendship with the rest, until the vile advice and treach- 
 erous conduct of the Serpent destroyed their felicity ; 
 thus it is in the following work considered. 
 
 3d PROPOSITION. 
 
 We find no proof in Scripture that the Serpent was 
 the oldest of the creation : (we read of the old serpent, 
 &c.) But this is the Author's conjecture ; for it ap- 
 pears evident that Man was not the Jirst created ; yet 
 he was made ruler over the rest, and placed at the 
 head of the creation. And it further appears, that the 
 Serpent usurped the power, and endeavored to controul 
 Eve by advice, and make her an object of speculation* 
 
 As there is a natural proneness in the oldest mem- 
 bers, or children of families to claim pre-eminence over 
 the younger, and to dictate and controul them, and make 
 them objects of their speculation : So it is conjectured 
 and considered, that the Serpent was the oldest ov Jirst 
 
xvi PREFACE. 
 
 created ; and being excited by pride, usurped the po^^- 
 er to govern all the rest on account of age ; and by vile 
 advice and subtlety, destroy the felicity and happiness 
 of the whole creation. 
 
 %* As it is considered more applicable to the sub- 
 ject, the female gender is affixed to the Serpent in the 
 following work : this perhaps may be deemed a devia- 
 tion from Scripture. 
 
 4th PROPOSITION. 
 
 There is a belief prevailing among mankind, that the 
 holy Creator, is the Author of sin. Some cannot con- 
 ceive, how the Creator can foreknow of a sinful deed 
 taking place, without being the instigator of it. Such 
 a belief must be very erroneous, and dangerous ; for it 
 injures the character of an holy being, and destroys that 
 confidence men ought to place in him. It was a belief 
 of this doctrine it appears, that caused the fall of Man, 
 and banished Mam from the Celestial Garden ^ and in- 
 volved him in disgrace. For the Ser/ient, it appears, 
 taught this doctrine to Eve^ and insinuated into her 
 mind a belief that their Creator was false, or that he 
 knew otherwise, than what he had enjoined, and that 
 his conimands were not worth her notice. For the 
 Lord God commanded the Man saying, of every tree of 
 the Garden thou mayest freely eat ; but of the Tree of 
 Knowledge of good and evil, ihou shalt not eat of it ; 
 for in the day thou eatest, thou shalt surely die. But 
 the Serfient said unto the Woman, ye shall not surely 
 die, for God doth know. Sec. Here it appears evident, 
 the Serpent contradicted the Creator, and made -Ei^e be- 
 lieve 'their heavenly Parent was false, and induced Eve 
 to distrust her Creator ; and thus enticed her to eat the 
 forbidden fruit. Before this, it appears, she had placed 
 the greatest confidence in her Creator's commands, and 
 would have remained forever innpcent, happy, and im- 
 mortal, had it not been for the counsels of the Ser/iene. 
 Nor does it appear that Eve fell an easy victim to the 
 vile counsel, and base doctrine, taught by the Serfient ^ 
 but did reject the forbidden fruit, and the invitations of 
 the Serfientj with great firmness, and constancy, until 
 the Serpent eat of the fruit before her : For it says, And 
 
PREFACE. xvii 
 
 when theWoman saw that the Tree was good for foDd,(of 
 that the Sertient eat of it and did not die,) she took of 
 the fruit of it, and did eat. There it appears, the Ser-' 
 pent bhnded Eve^ with a belief, that the threatened fate, 
 was the death of body^ and thus enticed her. But it is 
 evident the threatened fate was the death of the soul^ op 
 image of the Creator, (the love of hoHness and truth,) 
 which she lost in the day or moment she eat. The Ser-* 
 pent for teaching this doctrine it appears, committed an 
 unpardonable sin, and was curst above all, and doomed 
 to crawl on the dust, to show God's justice to the uni- 
 verse. If such was the condemnation of the Serpenty 
 for teaching this doctrine, ought those not fear who seek 
 to prove, that the holy Creator is the Author of sin ? 
 and that all wickedness is decreed, and coincides with 
 the will of God, or blaspheme against the Holy Ghost, 
 by saying, he hath an unclean spirit ? In discussing this 
 proposition, the great enquiry is, the origin of sin, from 
 what all sin originates, and what excites to sin ? 
 
 It appears it is pride. Pride is the author of sin. It 
 was pride that caused the fall of Angds^ and Maru-^lt 
 excites and tempts Man to transgress the commands of 
 Heaven— -It induces many to prove inconstant, and 
 fickle — It is the cause of contention, jars, and wars, of 
 aifirorda and debate — It enslaves its votaries, and leads 
 them to disgrace— It hates all that is holy, innocent, 
 and lovely, and excites in the breast of beings, corrupt 
 and vain views — It causes mortals to prove false, and 
 treacherous ; and it is the instigator of mischief, ma- 
 liciousness, and all sin — Falsehood, envy, hatred, 
 deceit, treason, intrigue, and malice aie its attri- 
 butes or image — and were it not for pride, this world 
 would be a paradise of joy, a kingdom of holiness, and 
 a realm of peace and happiness — Yet mankind cherish 
 it as the darling of their breast, esteem it their friend, 
 and are led captives by it — the proud are of all beings 
 the most obscene ; yet they are in their own opinion 
 the most noble — The proud hate pride in others, yet 
 they cherish pride in themselves — Pride is the power 
 of darkness ; it blinds the minds of mortals, and leads 
 them into captivity — And pride it appears, bears the ap- 
 pellation of Devil^ or Satan^ in Scripture \ for it says. 
 
XYiit PREFACE. 
 
 God resisteth the proud, but giveth grace to the hutft* 
 ble ; therefore, resist the De^ily and he will flee frorrt 
 you ; that is, resist pride, &c. And for this cause was 
 the Son of God made manifest, that he might destroy 
 the works of tiie Devil^ or pride ; for it is evident that 
 the labours of the Son of God, when on earth, was ta 
 destroy the works of pride ; he rejected every offer of 
 pride, and led captivity captive, and gained a complete 
 victory over it. 
 
 From whence did pride originate ? 
 
 It could not originate or spring from holiness, or from 
 a holy spirit ; for it is by nature opposed to holiness, 
 and truth. All the aims and works of pride, (or the 
 proud,) are to destroy, aftd invert that which is lovely, 
 peaceable, and holy ; the proud look upon holiness, and 
 tnie religion, as beneath their notice, and considers hu- 
 mility, a mean ar)d degrading grace. Hence we infer, 
 that a spirit which is so opposed to holiness, could not 
 have originated from holiness ; as it is impossible for 
 truth to create falsehood, or light to create darkness. 
 So it i« impossible for holiness to create pride, or for d 
 holy spirit to create an evil spirit* Wherefore, the Al- 
 «iighty Creator of the universe, being a holy spirit, can- 
 not be the Creator of sin, or any spirit but what is holy, 
 like himself. 
 
 Hence, the spirit Pride^ or the Devil, is a self-existing 
 ispirit, and co-equal in existence with the spirit of holi- 
 ness, or the Creator of the universe, with whom It has 
 forever stood in opposition, or in contrast. Tlie truth 
 of this appears, is demonstrated in the 8th chapter of 
 St. John. 
 
 The proud and haughty Jews claimed their origin 
 from God, and called God their Father, But our Sav- 
 iour declared they were not from God, but were from 
 beneath ; that they were of their Father the Devil^ 
 who was a murderer from the beginning, who abode 
 not in the truth, that the truth was not in him. When 
 he Bpoke a lie, he spoke of his own ; for he was a liar, 
 and the Father of lies. Thus it appears, that pride is 
 the author of sin ; that it is tlve instigator of all wick- 
 edness ; that it is self-existent, and co-equal in existence 
 with holiness ; that it is an infernal friend to mankind ) 
 
THE ASGMMENT. xisr 
 
 that it bimds th^it m'md^, destroys their happinesfi, and 
 leads them into captivity ; that the proud are the chil- 
 dren of the Devilf and must suffer the ju&t displeasure 
 rf aholy beiDg. 
 
 . THE ARGUMENT. 
 
 THE new Creation being placed in the Garden of 
 Eden, enjoy the sublirnest happiness ; created and in- 
 spired by the delicious food of the Garden, the beauty 
 of the Elysian fields, and bright appearance of Mount 
 Zlon^ r-sing gradually in all parts around them, but most 
 by the love and regard they retain for each other, and 
 the friendship that subsisted between them ; they meet 
 each morn, noon, and evenings and united sing a divine 
 Anthem. The Devil^ or spirit Fride^ enraged at their 
 songs, calls his infernal hosts to a counsel in the durf 
 ;abodes oi Helly and declares to them his hatred to trul 
 and holiness ; advises them to oppose the laws of hcii^ 
 Bess as tyrannic; he derides the new created wo/Id, 
 and considers it a needless and useless invention ;^n<J 
 declares all new inventions, an injury to the univ/rse^ 
 or their country; and admonishes his Imfis to i^^ri 
 themselves to destroy them ; and «ends Samrm^^ to 
 explore the new invented world and race, and toiestroy 
 the happiness and the friendship that subsiste^etween 
 the new creation. Saturnius set out on h/S expedi'* 
 tion, and the internal counsel dissolve. / 
 
 The wise Creator views the vile desigf^s of Satan^ 
 and sends an j^ngel to warn the happy cr^tion of their 
 clanger, who strictly admonishes the ra)C^c, to heed the 
 conimand of their Creator, and to follow the dictates of 
 their own hearts, and to shun all proffered counsels or 
 advice. They with joy receive his admonitions, and 
 disperse around the garden and fields ; wh\\tJda?n,^^ 
 JSycy walk along the chrystal stream, high animateil 
 with the beautiful appearance of Mount Zion^ and the 
 Mlysian Fields. They bind themselves with mutual 
 promises, to regard the commands of Heaven, and to 
 prove co^stiipt and true to each other. Mean time ^^^ 
 
XX THE ARGUMENT, 
 
 (urnius enters tlie fair abode, learns what was allowecif 
 and what forbid by Heaven, and that the Serpent was 
 created first, but that the supremacy was given to man ; 
 whereupon he flies to the Serfient^ and fills the Serfient 
 "With a belief, that their Creator was unjust in giving 
 the government to Man. Excites the Serpent to eat the 
 forbidden fruit, and claim a right to govern all the rest, 
 on account of age ; the Serfient complies, and usurps 
 the right to govern, and makes the first attempts on Evcj 
 who with great firmness, and constancy, rejects her 
 advice. 
 
 A long debate takes place between them on various 
 subjects, in which the Serpent seeks to make Eve break 
 her promises she had made to Adaniy and seek to win 
 some higher partner, or win some Angel for a spouse, 
 and raise her family, or the creation to a higher state 
 of honor. Eve rejects all her counsels as unwise, and 
 refuses to follow them; whereupon the Serpent ^rovf^ 
 <tnraged, and determined to destroy her reputation and 
 lappiness, persuades her to eat the forbidden fruit ; 
 b»t finding Eve placing the greatest confidence in her 
 C^ator, the Serpent seeks to injure the character of 
 ther Creator, by asserting that he is the Author of sin, 
 and that his commands were not worthy of her notice 
 or rtgard. But finding that Eve disbelieved her asser- 
 tion. 3he eats of the forbidden fruit befoi^e her, and 
 makesher believe the threatened fate was the death of 
 body^ an| that their Creator^s threatenings was void. 
 Eve seeitg the Serpent eat, and survive, distrusts her 
 Creator's fdelity, partakes, looses her Maker's image^ 
 or love of h<>Vmess, and betrays her friend into the fatal 
 snare, and forsakes him with a view to win some higher 
 ties— she places a\\ confidence in the Serpent^ and fol- 
 lows her instructiort^ and advice. The Serpent pleased 
 with her great success, persuades the whole family to 
 disregard their Parents commands ; they all cat of the 
 forbidden fruit, and fa^ from their happy state^ which 
 feids this first part. 
 
 E R R J TA — Insen in the 52d page, and between 
 the 9th and 10th line frcim bottom, the following line. 
 And to prove false unto this joy of love, 
 
TRUE AND INFERNAL 
 
 
 w- 
 
 HILE others long on Grecian conquests dwell) 
 Sing how Troy's heroes, and how Illion fell, 
 Extol the beauty of the treacherous Dame, "]| 
 
 That caus'd their woes,and loud pronounce her shame, ^ 
 And her inconstancy with numerous lines proclaim, J 
 A more important, pleasing theme I choose, 
 A nobler subject now invites the muse. 
 That friendship nearest to our joys allied, 
 And that, which springs from selfish views, orpride^ 
 False and true friendship I would fainly trace, 
 And show their difference to the human race ; 
 And show what bliss does from true friendship spring, 
 How envious beings break its joys I'd sing. 
 
 } 
 
 Friendship my theme, I now attempt to trace, 
 How to the first form'd Parents of our race. 
 True friendship v/as display'cf.— And seek to scan 
 That false infernal friendship which began, 
 Or caus'd in Paradise the fatal fall of Man. 
 When the Cueator his vast power displayed, "1 
 
 Form'd numerous worlds, and earth's foundation laid, ^ 
 And with bright shining lights the firmament array'd jj^ 
 Form'd stars to shine, like silver, brass and gold, ,^gm. 
 And did to Angels wonderonr. love uiifold ; ^iP^ 
 
 Form'd beasts and birds, and in the scale to scan 
 riis wonderous works* form'd high exalted Man ; 
 B 
 
U TRUE AND FALSE 
 
 And did to him his wonderous love impart, 
 By stamping his own image on his heart « 
 Gave him a realm of paradise and bliss^ 
 And high. exalted all with happiness. 
 
 Ye Muses, sing what bliss they then enjoy'd, 
 What form'd their happiness, and what destroy'd; 
 Sing how true friendship gave all bemgs joy, 
 Sing how infernal friendship did destroy : 
 Sing how pure motives was the cause of bliss, 
 And how deception marr*d their happiness. 
 Inspire the Bard with truth and power to show 
 How from true friendship lasting pleasures flow ; 
 With glorious views at once his thoughts extend 
 From Man's creation to his final end ; 
 And worlds unnumbered, with one thought to view, 
 And heavenly friendship through the whole pursue* 
 But most that love, or heavenly friendship trace, 
 Display'd by God to this, our mortal race 
 In Paradise, and lend him aid to soar 
 To distant worlds and that bright realm explore ; 
 Where man first dwelt, and by transgression fell, 
 And show the power, that caused iVim to rebel ; 
 Show happy Paradise to mankind lost. 
 What grief to Angels his rebellion cost ; 
 And by what means, show Paradise regained, 
 By whom this plan is wilfully disdain'd ; 
 What woes attended Man's disgraceful fall, 
 Show the Creator's friendship true to all ; 
 Show realms of bliss reward for virtuous deeds. 
 And that vile path, which to destruction leads j 
 And with my song all mortal minds excite, 
 To seek those realms of pleasure and delif?J)t ; 
 ^ Where virtuous soujs in blest communion feast 
 On joys and raptures, which forever last. 
 
 While I attempt to draw this glorious view 
 tJIOf worlds of bliss and this great theme pursue, 
 Awake, my Muse, from torpid slumbers, wahc. 
 Assist me in the work I undertake : 
 
FRIENDSHIP. Is 
 
 First to delineate the realms of lighti 
 
 Which Paradise, with all its joys excite ; 
 
 My musing thoughts, that blissful, happy state, "][ 
 
 From v/hence Man fell by intrigue and deceit, ^ 
 
 I sing and seek now to delineate. J 
 
 Could I but sing as ancient Homer sung, 
 Or could I sing like Milton^ FofiCy or Youngs 
 Or, like a Watts vaY sentiments explain, 
 Or, like a David^ shig in heavenly strain, 
 With numerous lines I might dtlineate 
 The wonderous beauties of that heavenly state, 
 And every mortal mind with joy excite 
 With a description of that realm of light. 
 But these famed poets I must fall below 
 And with a short account its glories show» 
 Imagination only can devise, 
 
 And view that wonderous realm with glad surprise* 
 For joys far greater that fair realm imparts, 
 Than ever entered into human hearts ; 
 The choicest joys that this vain earth bestows. 
 Are vain and bitter when compared with those, 
 That hap^ realm no discord can invade ; 
 No traitor there, no friend by friend betray'd : 
 Ko Cain dwells there to seek his brother's life ; 
 No craving Ahab, influenced by his wife : 
 There lengthy forests with rich fragrance bloom, 
 And fill the region with a sweet perfume. 
 There trees of life, clothed with perpetual green, 
 Enhance the wonderous beauty of the scene ; 
 Affording food delightful, fair and sweet. 
 Which gives immortal life to all that eat ; 
 There chrystal streams from lasting fountains flow, 
 Clear as the air, and white as winter's snow ; 
 There floods of joy from lasting fountains spring, 
 Surround, and form the bliss of realms I sing ; 
 There stands M*)unt Zion, glorious to behold, 
 Clothed with fair groves, array 'd with flowers of goi(!h 
 Its circling summit, topp'd in realms of light, 
 Appears around 5 a fair, delightful sight. 
 
W TRUE AND FALSE 
 
 Too weak my song to give a full account, 
 
 Or to describe the glories of the mount ; 
 
 For much far greater does the light surpass 
 
 That, when we view earth's surface in a glass. 
 
 Turn'd little downwards, our perspective eyes 
 
 View mountains piled on mountains to the skies. 
 
 From this small sight, which strikes the seeing senser 
 
 Imagination forms a mount immense. 
 
 Not miles by thousands through the vast extent 
 
 Of its circumference or its fair ascent ; 
 
 As distant clouds in some fair summer's day, 
 
 Like distant mounts their towering heads display ; 
 
 So does Mount Zion in all parts ari&e 
 
 And hide its blissful summit in the skies. 
 
 This glorious mount dispersed with numerous glades 
 
 Of blooming parterres, and bright fragrant shades, 
 
 Which shine with golden flowers divinely bright, '\ ' 
 
 Affords a vast, delightful, pleasing sight, > 
 
 And fills all those who view with pleasure and delight. J 
 
 Such is Mount Zion, such the Elysian fields, 
 And such the glorious fruit which Eden yields ; 
 Such its fair prospects, such its joys and mirth i 
 Such the fair realm) call'd Paradise on earth. 
 
 In this fair realm did the Creator plac^ "^ 
 
 The first form'd Parents of this earthly race ; ^ 
 
 How iorm'd by power divine, I next attempt to trace. J ^ 
 
 When the Creator his vast power display'd, 
 Form*d Paradise, and with bright flowers array'd 
 The fragrant fields, and caused the groves to bloomy 
 And iiird fair Eden with a sweet perfume, 
 A numerous race of beings, form'd of earth, 
 (P'orm'd by his word) of an immortal birth. 
 Vast kinds of fishes, insects, beasts and birds. 
 Endow 'd with reason, knowledge, sense and words, 
 Rush'd into life, and round the fair abode 
 They spread, and own*d a kind creating God, 
 To them their kind Creator did impart 
 
} 
 
 FRIENDSHIP. ir 
 
 His loVe, and placed bis image in their heart. 
 
 The love of truth then fill'd v/ith joy their breast, 
 
 Which was their Maker's image they posses'd. 
 
 The love of truth vas then their choice and guide? 
 
 And by this love was all creation tied. 
 
 Then Man was form'd, cndow'd with sovereign l^race, 
 
 Form'd to direct and guide the new form'd race. 
 
 To him was given the right to guide and rule 
 
 The numerous race, and to direct the Avhole ; 
 
 Yet all left free to act the dictates of the souL 
 
 All then by love and by affection led, 
 
 Were free and pure 1 But Adam at their head 
 
 Was placed, to govern and direct the race, 
 
 And to instruct them in each virtuous grace ; 
 
 Placed at tlie head, yet those he ruled were free, 
 
 And rose in knowledge in a due degree. 
 
 , Man stood the first, the noblest work of God.; 
 I'he first in knowledge in the fair abode. 
 The Serpent next possessed the highest sense 
 Of love, of virtue, and benevolence. 
 The Lion next, of the vast race that dwelt 
 In Paradise, the highest pleasure felt. 
 The Tyger, Leopard, Lamia, Wolf and Bear^^ 
 All in degrees the joys of friendship share. 
 Of birds, the Vulture felt the highest love ; 
 The Eagle, Owl, Hawk, Ostrich and the Dove- 
 And all the birds, down to the smallest kind, 
 F'elt in degiee, heaven's image in their mind% 
 Each fish and insect in degrees possessed "] 
 
 Their Maker's image thrilling in their breast, ^ 
 
 And all were with one mind 8^ with like motives blest. J 
 But in degrees all felt the sacred fire, ^ 
 
 And all did truth and holiness admire ; )> 
 
 None wish'd a higher love, or for a station higher, j 
 All were contented with their happy lot ; 
 None felt a wish, or entertained a thought. 
 
 That was unholy, evil, vile or base, i 
 
 didl 
 savei 
 B 2 
 
 But all as one did holy views embrace, J* 
 
 And all was heavenly in that fair celestial place. J j 
 
i8 TRUE AiSit) FALSE 
 
 Thus clown from Adam, (most with knowledge blest,) 
 The joys of love descended to the least. 
 All in degrees enjoy'd the bliss of sense, 
 Of love, of friendship, and benevolence. 
 All then with love, with kind affection burn'd, 
 And in degrees their leve to heaven returned. 
 Through the whole race one kind affection ran 
 From insect up to high exalted Man ; 
 From Man to Angels ; thence to Seraphs rise 
 The kind emotions and the heavenly ties : 
 With their Creator holy Seraphs join'd ; 
 Thus all possessed one love, oi^e heavenly mind. 
 All felt one motive and possess'd one soul, 
 And God's fair image shone throughout the whole. 
 
 Thus the fair race were bound by friendly ties. 
 As numbers in exact proportion rise ; 
 Or, as large numbers rising from the less 
 Increase and still continue to progress ; 
 So the fair tace rose in degrees of love ; 
 So with true friendship join*d with powers above; 
 Thus the fair race were with true fiiendship join'dj 
 And thus connected with one heavenly mind. 
 
 Eastward in Eden, round a chrystal flood, 
 A garden rich with fragrant blossoms blow'd^ 
 (A garden fair, delightful to behold, 
 Clothed with fair groves, array'd with flowers of gold ; 
 A blissful parterre, clothed with shining flowers, 
 Surrounded and dispersed with blissful bowers.) 
 A chrystal stream rollM through the shining glades 
 Of blooming parterres and of fragrant shades. 
 In this rich garden the clear stream divides, 
 And in four parts pours out its chrystal tides% 
 From this vast fount the huge Euphrates grows, 
 From thence Hiddekell Gihon Pison flows ; 
 These four vast streams, now known by men on earth 
 From blissful Eden take their wonderous birth. 
 This happy garden numerous treasures yields, 
 ''rt^hich blooms suri'oundecl by Flysian fields. 
 
c. 
 
 FRIENDSHIP. \^ 
 
 In this fair garden, fiU'd with blissful bowers, 
 (Dispersed around) bloom numerous fragrant flowers. 
 There without thorns, bright shining roses grow j 
 There lillies rich with fragrant lustre blow. 
 There blooms the tulip, fill'd with sweet perfumes. 
 The rose of Sharon there in glory blooms ; 
 Which animates and fills with joy each sense 
 With its delightful fragrant redulence. 
 
 In this fair garden the Creator plac'd 
 The first form'd Parents of the human race. 
 They there in joy their first existence spent, 
 When Heaven's blest image fill'd them with content. 
 Two Trees were planted in the fair abode, 
 And in the centre of this garden stood — 
 One in its nature vile, and one immortal food« 
 To the fair race, (their wonderous nature hid) 
 The Tree of Knowledge was to all forbid. 
 As ^ kind parent, for his children's good, 
 Feeds his fair offspring with delicious food, 
 Warns them to shun the food that will destroy 
 Their lives, and bids them seek the path of joy 3. 
 So the Creator warn'd the numerous race 
 To shun that food by nature vile and base ; 
 Whose fruit was poison of the vilest kind, 
 A poison to the body, soul, and mind ! 
 To prove their love this Tree of Knowledge stoodj 
 Vile in its nature, and of poisonous food ; 
 To the fair race (forbidden) stood the tree. 
 To prove their friendship and fidelity* 
 Such was the realm, which Man at first possessed 
 Such then the virtue of the human breast. 
 What pleasure did from their blest station spring, 
 And form'd their bliss, I next presume to sing. 
 
 The blest creation then one language spoke^ 
 And all as one of heavenly love partook. 
 Beasts then conversed with Man, and flying birds 
 Conversed with beasts, and understood their wordSj 
 No less the fi&h could join the general theme. 
 
20 TRUE AND FALSE 
 
 And raise their heads above the rolling stream, 
 
 And talk with birds that cut th* ambrosial air, 
 
 And conversation with the insects share. 
 
 Thus was the race all with one language lied, 
 
 None claim'd pre-eminence, none swell'd with pride 
 
 All wore the image of the Power above, 
 
 (The love of truth) all felt the joys of love. 
 
 The gifts of Heaven all did as one receive ; 
 
 All reverenced At am, then none envied Eve. 
 
 The Serpent then, though eldest of the whole, 
 
 Claim'd no pre-eminence, or right to rule. 
 
 Then did the Lion converse with the Hare ; 
 
 The Wolf in friendship conversed with the Bear ; 
 
 The Dog and Fox then join'd in bands of peace ; 
 
 The Eagle then held friendship with the Geese ; 
 
 The Beaver then could dive beneath the stream. 
 
 And with the Fish in peaceful union swim ; 
 
 The Falcon then in friendship met the Dove— 
 
 And all the new creation felt one love. 
 
 All then in love and heavenly friendship dwelt, '\ 
 
 All loved the truth, and self-same motives felt. C 
 
 Each others good they sought, and knew no pride j 
 
 or guilt J 
 
 Man, beast, and insect, and the feathered kind 
 Then felt one motive and possess*d one mind. 
 All had one taste, and eat the self-same food, 
 The Lion then (now terror of the wood) 
 Fed like the rest on herbs, and felt no thirst for blood 
 Then all contented dSvelt and knew no vice ; 
 Such was their happy state in paradise. 
 Thus did true friendship with one band unite 
 The fair creation, and v.'ith joy excite 
 Fish, insects, beasts, and birds, and man to join 
 In songs and anthems to the power divine, 
 That did with heavenly love, thro* all the garden shine _ 
 Then love movM every heart and joy each tongue. "^ 
 The happy garden with loud praises rung. I 
 
 Heaven heard with great delight, the glorious odes | 
 
 they sung. J 
 
 Which animated numerous worlds around, 
 
 } 
 
FRIENDSHIP-^ 2! 
 
 And hell's dark regions heard the heavenly sounds 
 
 The spirit pride, which rules that dark abode, 
 
 Which self-existent has forever stood, 
 
 (By whose device the holy Angels fell, 
 
 And did against the laws of Heaven rebel, 
 
 And now compose 8c form the numerous hosts in hell 
 
 Burns with keen anguish as he hears the song, 
 
 And to a council calls th* infernal throng. 
 
 As in vast circles round their prince they stand, 
 
 He thus addressed his vast infernal band ; 
 
 }. 
 
 What solemn sounds do now invade your car J 
 Can you unmoved those rapturous anthems hear ? 
 Or, hear truth praised to such a high degree, 
 Which has forever stood opposed to me ? 
 Shall falsehood yield to truth, or shall I, pride, 
 Yield unto holiness amd let it guide ? 
 When self-existent both have ever stood, 
 1 scorn*d and never dwelt where it abode. 
 If 1 should yield to truth, my glorious name 
 Would be despised by worlds, and clothed with sham^ 
 Ye noble friends and vast assembled court, 
 Make holy views and holiness your sport ; 
 Obey mv wise commands and sovereign will, 
 And my decrees and my designs fulfil : 
 Now use your utmost power, deceit and art 
 To conquer truth, and holiness invert ; 
 The laws, commands, and every wise decree 
 Of that high government are all opposed to mc^ 
 My government is surely far the best. 
 That can be form'd ; no better can exist ; 
 For to my subjects liberty I gi^e, 
 The liberty to flatter and deceive. 
 To lie, dishonour, censure, and defame, 
 And to exult in their own vice and shame^ 
 Such is the liberty I give to all. 
 Yet some the laws of holiness extoK 
 Now friends to liberty, you must oppose 
 Those heavenly, unjust, and tyrannical laws ^ 
 For by these laws all beings are required 
 To love the truth whigh ought not be adrair'd^ 
 
22 TRUE AND FALSE 
 
 No right to falsehood do those laws allow^ 
 No liberty to break a word or vow : 
 No liberty to slander, or to prove 
 Inconstant, but commands all souls to love. 
 Such are the laws which holiness has given, 
 Such the tyrannic laws enjoin'd by Heaven. 
 
 Thus spoke the prince of hdl, when numerous bands' 
 Of demons ridicule Heaven's wise commands ; 
 When the vile spirit, big with impious views, 
 Bid his vast host attend, and thus pursues : 
 Behold that new-form'd realm in boundless space, 
 Of earth and water, and that new-form*d race ; 
 What art has the Creating Power displayed 
 In the great system, which he just has made I 
 Simple and useless is that new form'd sphere, 
 (Yet An^'els the creating Power revere*) • 
 
 Better tor us, and for the universe 
 To have new things and new inventions scarce^ 
 Your country's good you ought to have at heart, 
 Therefore you ought to use your utmost art 
 All new invented things to injure and inverts 
 
 As some vain man, controurd by selfish pride, 
 And self-conceited, does with sneers deride 
 Some new invention, or before he's seen. 
 Gives his opinion on some new machine, 
 Condemns, derides, it, yet at distance stays, 
 And ne'er examines what his tongue inveighs* 
 So the infernal spirit, o'er his court 
 (Of circling demons,) censured and made sport 
 Of the new world, or new invented sphere, 
 Form'd and suspended in the realms of air» 
 The new form'd world, th' infernal spirit views, 
 And thus his base, malicious plan pursues. 
 
 CoME) let us now a well-fornrd plan devise, 
 And drive the new-form'd race from paradise. 
 If we can but that happy band devour, 
 *Twill strengthen our alliance and our power. 
 Say then who will to yon fair region soar, 
 
FRIENDSHIP, 33 
 
 Search the fair realm, and all its bounds explore ? 
 With love of fanfie their happy minds invest, 
 And place my image in their peaceful breast. 
 And from their hearts the love of truth efface, 
 And change th^ present motives of that race ; 
 Tempt them to scorn all friendship built on love, "^ 
 And break ther peace with God himself above, L 
 
 And make them false to Heaven's commandments - 
 
 prove. 
 Me who will thus, shall win immortal fame» 
 And gain through all my realms a gloriousname. 
 
 ■ 
 
 j 
 
 Sai'arnws, swell'd with thirst for fame and pride, 
 Accepts the charge ; the circling fiends divide. 
 And spread far round the dismal, dark abode, "^ ^ 
 
 Where God's just wrath in burning torrents flow'd, y 
 And boundless chaos rolls its sulpherous flood. J j 
 
 Saturnius leaves the dreary realms of night. 
 To spread destruction in the realms of light. 
 Pleas'd with his task he hovers up the skies, 
 And clothes his motives with a cloud of lies. 
 As swift as thought he traced the distance vast, 
 And numerous worlds and numerous regions past. 
 On by vast worlds and numerous globes and spheres^ 
 For the fair realm of Paradise he steers. 
 Eight days he journey'd up through realms of air, 
 The ninth, arrived at Paradise, the fair ; 
 The tenth, off Eden, like a summer's cloud, 
 Lay the deceitful, arrogant and proud ; 
 Devising mischief, how to overthrow. 
 And skik the new-form'd race in lasting woe. 
 Three nights he search'd, and three revolving days "^ 
 Reviews the realm and all its parts surveys, {^ 
 
 Descry^ the new-form'd race, and hears their songs • 
 of praise ; J 
 
 Learns which was form'd the first, and v/hich was lastj 
 And which in knowledge, sense, and power surpast ; 
 And which bore rule, and what commandment given ; 
 What was allow'd, and what forbid by Heaven. 
 All this obtained, off the fair realm he lay 
 Devising mischief one more rolling day. 
 
Q4i TRUE AND FALSE 
 
 With envy fill'd he views the happy slate 
 Of the fair race, and fill'd with vile deceit, 
 Concludes at last to tempt the peaceful Snake 
 To cat the food forbid, and undertake 
 To tempt the rest to leave their joys of love, 
 And break the laws enjoin'd by Heaven above. 
 
 Their kind Creator vlew'd his vile design, 
 And sent an Angel with commands divine. 
 The heavenly messenger with friendly love, 
 Descends to Paradise from realms above. 
 Just as the sun its morning beams displayed, 
 And blooming forests cast a lengthy shade, 
 And spreading flowers the fragrant fields adorn, 
 And the creation wak'd to hail the morn 9 
 And the fair race collected in a ring "] 
 
 And circling stood around the chrystal spring, ^ 
 
 And did with ecstacy their morning Anthem sing ; J 
 Which animated numerous worlds around, 
 And distant realms re-echoed back the sound. 
 The waving forests with their praises rung, 
 And heaven with pleasure heard the odes they sung. 
 
 Just then the Angel reach'd the fair abode, 
 And in the centre of the garden stood, 
 His friendly aspect the fair race survey, 
 While like the sun, that golden orb of day, 
 His spotless robes with glorious lustre shine, 
 And thousand graces mark'd the friend divine. 
 His graceful mien the circling band admire, 
 While he sedate addressed the friendly choir- 
 How blest are ye, who dwell in this abode, 
 And wear the image of your Maker, God I 
 Your heavenly gifts you know not how to prize, 
 I've come from light to warn you to be wise. 
 From Heaven I've come its just commands t* attend, 
 Accept the admonitions of a friend. 
 Ye happy race, the words of Heaven revere^ "1 
 
 True in its ways, and all its love sincere, > 
 
 Ye happy race, be wise, and to its laws ndhere. J ^ 
 
rUlENDSHIP. ^5 
 
 Let no vain thought induce you to forsake 
 
 Thy present love, or tempt you to partake 
 
 Of that vile food forbid by Powers on high^ 
 
 But on that power with confidence rely. 
 
 All forced advice and proffered counsel shun. 
 
 Trust thy own hearts, and trust in heaven alone. 
 
 Prove constant to your hearts, that joy of love, 
 
 Is there implanted by the power above. 
 
 Consult thy heart, and let it be thy guide ; -j 
 
 Let love and truth o'er all thy deeds preside, J 
 
 And shun that evil power, the tempting spirit firzde. J 
 
 Who lurks unseen, and will etnploy his arts 
 
 To make you prove inconstant to your hearts ; 
 
 Or those blest views, that constitute your jovj 
 
 Seek to efface, and all your bliss destroy : 
 
 And be contented with thy present lot ; 
 
 Let not this strict commandment he forgot. 
 
 Unmoved, prove constant to this joy of love, ^ 
 
 That glorious image of the power above, > 
 
 For lasting grief attends, if you inconstant prove. J 
 
 These present views and motives you possess 
 
 Are the foudation of all joy and bliss. 
 
 For no delights can beings ever find 
 
 Above a peaceful and contented mind. 
 
 From constancy flow numerous joys sedate ; 
 
 On the inconstant numerous sorrows wait. 
 
 The laws of heaven are holy, pure and wise, 
 These laws unite all worlds in friendly ties. 
 By one wise law all heavenly minds are tried, J 
 
 Angels and Seraphs are as one allied, i 
 
 Inconstancy they hate, which springs from Pride. j 
 View what sweet food this blissful garden yields, 
 What food delicious clothes the fragrant fields ! 
 These^ for thy good, and for thy pleasure given, 
 Are free for all, but those, forbid by heaven, 
 Have deadly poison in their leaves concealed, 
 And deadly poison does their branches yield. 
 Therefore, be warn'd to shun that poisonous tree^ 
 Forbid by heaven, and eat the food that's free. 
 C 
 
S6 TRUE AND FALSE 
 
 What heaven requires, is solely for thy good ; 
 
 For such's the nature of forbidden food, 
 
 It will destroy thy life, and taint with guilt thy blood. 
 
 For thy own good I speak, let this suffice ; 
 
 This strict covpmand of heaven divinely wise, 
 
 And live forever here in realms of Paradise. 
 
 I 
 
 ilood.J 
 
 } 
 
 While all the race his friendly words admire, 
 *\\ ith friendly looks he leaves the joyful choir ; 
 
 Soars from fair Paradise, divinely bright, T 
 
 While the fair rav;e with glorious songs unite, f 
 
 And hail their heavenly friend to realms of lasting C 
 
 light. , J 
 
 This charge received, the happy race divide? 
 1 he fish disperse around the rolling tide. 
 The numerous beasts to different quartf rs rove ; 
 Some seek the fields, some tread the fragrant grove'; 
 Some trace the forests, some the crystal flood. 
 Graze on its- banks and eat delicious food : 
 Some seek the parterres clothed with fragrant flowers, 
 And meet each other in the shady bowtrs. 
 No less the birtis to different quarters stray, 
 Or in the air, in Vrilcl meanders play ; 
 With cheerful notes m circling windings fly,, 
 And fill with songs divine, the fragrant sky. 
 Some to the groves, some to the flood disperse. 
 Swim on the stream, and witl) the fish converse. 
 And to all parts they scatter round the glades 
 Of blooming parterres, and br;ght fragrant shades. 
 Likewise the insects roinid the fields divide, 
 Some to the g^roves, some to the rolling tide ; 
 Some to the fields, some to the rolling stream^ 
 And with the fish in peaceful union swim. 
 
 While Adam walk'd attended with his bride. 
 Along the crystal stream and fiowery tide, 
 Nusing they walk'd along the crystal flood. 
 And 
 Around 
 
 ing they walk'd along the crystal flood, 'J 
 
 pluckM the golden, fragrant flowers thatblowVl S 
 md the rolling stream, a sweet, delicious food. J 
 
fPvIENDSHlX^ 
 
 A ihousand objects please thern in thtir walk ; 
 Sometimes wdii fish ti^ey join'd iUirnliar talk ; 
 Sometimes with pleasure' tiiey empioy'd their words 
 In conversatson with iht flying birds. 
 Musing tliey walk, and often mc-ditatG 
 On heavenly friendship and then happy state ; 
 View the lair mountains lop'd m realms of hght, 
 And blooiiini^ Ibresis vvith a sweet dchght. 
 TiiUs tiiey witli joy tlie works of lieaven survey, 
 And with sweet lran.^p6its pass iheir time away. 
 
 Eve thus to Adam (as they musing rove,. 
 Along the crystal tide, and iiowery grove) 
 With exultation her high joy expressed, 
 (Her Maker's imaLj;e moved her peaceful breast) 
 What gratitude aud lasting praise we owe, 
 To Him who dots these tiumerous glfrs bestow ; 
 And forrn'd us by hts word, and does inspire 
 Our hearts with love and every kind desire ; 
 And has in his own likeness forn/d our minds, 
 And wuh his love and heavenly image joins 
 Our race with friendly ties and with true friendship 
 
 binds ; 
 And has bestow'd on us each pleasing sense. 
 And fili'd this region with benevolence 1 
 With what kmd love should we forever burn, 
 Arid lasting praises to this power return 1 
 For all these gifts and joys wdiich he inspires, 
 A constant heart is aji tfiat he requires. 
 To prove inconstant to this joy of love, 
 Which we now feef or think to rise above, 
 It is to slight that povver, who dwells on higii^ 
 And scorn the counsels of a Deily. 
 If we should slight the counsels of our heart, 
 Forsake our love, and fron^ the truth depart, 
 We shall be (as we ought) involved in shame, 
 And our Creator free from any blame. 
 Should any seek our friendly ties to break, 
 fCempt us to prove inconstant, or forsiAke 
 
 9/7 
 
^ TRUE AND FALSE 
 
 Our present love, let them be deem'd onr foes,. 
 For that's the wisest counsel heaven bostows. 
 Therefore, kind partners, let us ever prove 
 True to each other* and the joys of love 
 Bound with a tie, which intrigue cannot break, 
 And with a promise never to forsake. 
 So shall our pleasures with our life increase, 
 And we forever dwell in joy and bliss. 
 
 Thus spoke fair Eve, when Adam to his bride 
 High animated with her speech, replied — 
 True are thy words ; great gratitude we owe 
 To Him, who does these numerous gifts bestow. 
 Great are the gifts, which that kind power bestow'd 
 On all, who dwell in this bright, fair abode. 
 There's nothing wanting in this happy state, 
 To give content or make our joys complete. 
 View every grove clothed bright with shining flowers^ 
 A'^d every field fiU'd with delightful bowers ; 
 View every parterre clothed with rich perfumes, 
 And every herb with fragrant lustre blooms ; 
 View crystal streams from lastmg fountains spring, 
 And yon fair mountains, rising in a ring, 
 Vv^hich with a fair and gentle ascent rise, 
 And hide their blissful summits in the s.kies>^— 
 What can exhibit a more pleasing sight, 
 Than circling mountains, top'd in realms of light ! 
 View what vast forests fill this fair abode, 
 Bloom rich with flowers, and yield delicious food ; 
 Of every herb we now may freely eat; 
 What want v/e now to make our joys complete ? 
 Can we e'er cease to love that heavenly power, 
 Who gave us life and spread eoch fragrant flower ? 
 Who caused these groves and herbs to bud and bloorrti 
 And gives them beauty, sweetness and perfume ! 
 Great is the kindness of this heavenly friend ; 
 His love and friendship does to all extend. 
 From poisonous food he warns us to forbear : 
 Of pride he likcwibe warns us to beware^ 
 
^! 
 
 FRIENDSHIP. 29 
 
 ^Tis for our good he gave this strict commandj 
 And in our welfare seems to be coHcernYi. 
 It seems, some evii threater-s to destroy 
 The sweet contentment which we now enjoy- 
 If there's no danger, why have powers above 
 Commanded and admonish'd us to prove 
 True to our present ties and constant in our love 
 Being strictly warned by our Almighty Friend, 
 Some threatening dc?<Tiger now I apprehend. 
 Now much I fear some envious beings seek, 
 (Who never did of neavenly joys partake) 
 To break our friendship and our bliss djstroyj 
 And the high happ ness we now enjoy. 
 I fear on thee they will employ their art, 
 And thy now constant msnd from truth divert ; 
 And from thy heart thy present love efface, 
 And spread destruction round our happy race j- 
 And much I fear they will thy heart entice, 
 And change thy motives by their vile advice* 
 
 He spoke ; when Eve in solemn words replied- 
 False are thy fears, thou may'st in me confide ; 
 True will I prove- true to my present love, 
 (That joy implanted by the power above) 
 Nor Willi e*er this solemn promise break, 
 Or prove inconstant, or the truth forsake, 
 Or of the lood forbid, by any means partake. 
 My present love forever I'll retain, 
 And from the food, forbid by heaven, refrain. 
 True wdl I prove and nothing shall divert, 
 Or change the present motives of ray heart. 
 She, with a thrice rep-ated p 'omise, gives 
 Her word, and Adam from his feai relieves-^ 
 
 While thus the first formVl parents of mankind, 
 Wiih 'uutual promises each other bind, 
 Rlov'd by that muiuailove heav'n planted in their mind 
 The i^appy rac: by true aff ct-on kd 
 Arauna the fair Eiysian garden spr^adj 
 C 2 
 
 ! 
 
50 TRUE AND FALSE 
 
 First formed by God, by all the rest admired, 
 
 The graceful serpent to a grove retired ; 
 
 And high exalted with the joys of love, 
 
 Ascends a vine, that spread around the grove. 
 
 There musing lies to view aixi meditate 
 
 On heavenly friendship, and their happy state ; 
 
 And views with joy the happy race allied 
 
 With one kind love and with one friendship tied. 
 
 And with delightful transports views each kind 
 
 XTnite, with bands of mutual friendship joined, 
 
 And feels no disposition ta control, 
 
 Or change the ruling motives of their soul. 
 
 Or any inclination to invert 
 
 Those views, which heaven had planted in their heart i. 
 
 But meditates on the commandments given, 
 
 Rejoices in the wise commands of heaven. 
 
 Now to the aerpent vile Saturnius flies, 
 
 But past the blooming parterres m disguise. 
 
 Like clouds of mist he rolls along the glades, 
 
 Of blooming parterres, and bright fragrant shades, 
 
 O'er lengthy forests drest in lasting green, 
 
 And fields of blooming flowers he past unseen, 
 
 And finds the serpent highly blest with love, y 
 
 First form'd by God, admired by realms above, > 
 
 Suspsnded on a vine, amid the fragrant grove. J 
 
 With these vile thoughts he fills the serpent's breast, 1 
 
 And thus her heart he seemingly addrest— > 
 
 Fair beast, first form'd, by God with wisdom blest, J 
 
 How blest are ye, who dwell in this abode ! "J 
 
 What wond'rous gifts has heaven on thee bestow'd I v 
 
 With wisdom, beaufry, Sense, and every grace endow'd! J 
 
 First form'd and wisest of this numerous race, 
 
 Thou well deservest, I think, a higher place* 
 
 Methinks thy heavenly friend to be unjust, 
 
 And wrongs thee of thy right, when thou wert first 
 
 Created by his power, his works to scan ; ^ 
 
 Though great his gifts, yet how unjust the plan, > 
 
 To make thee now obey the sovereign voice of man ! J 
 
 And can you now in his high praise engage. 
 
 When he's deprived thee of thy right, by age ? 
 
FRIENDSHIP- m 
 
 Gro claim a right o'er all this race to rule, 
 
 And eat the food forbid, and fill thy soul 
 
 With knowledge, and make known thy right to claim* 
 
 The sovereign power, anjd win inimortal fame. 
 
 Go, worthy serpent, the vile food receive, 
 
 Then taste the g orious tree of life and live. 
 
 Then shall thy knowledge far exceed the rest, 
 
 Then shall you feel new motives m thy breast fe 
 
 Then with thy counsels all the rest advise, 
 
 And rule all those who dwell in Paradise- 
 
 Excited by that evil spirit, Pride,.: 
 And animated with desires to guide, 
 She eats the food and feels a vile desire 
 To blind the truth, and make the rest aspire 
 Above the 'mage of the power above, 
 Or their true happiness (the joys of love. 
 The love of truth brcomes her scorn and hate ; 
 Her heart with pride, with falsehood and deceit 
 Then swell'd ; and evil motives fili*d her breast 
 With prolTcr'd counsels lo destroy the rest. 
 She with deception sought ; and first fair Eve- 
 She with vile counsels labored to deceive. 
 Three days she sought to meet the graceful fair, 
 Unknown to Adam, beasts or fowls of air. 
 The fourth she chanced to meet the graceful maid, ^ 
 As she, alone, far from her partner stray'd, C 
 
 And walk'd beneath a grove, (a fair delightful shade) ^ 
 Pleased she beheld her walk bei^eath the bower, 
 And pluck from drooping boughs the fragrant flower^ 
 Now fiird with envy, malice and deceit. 
 She seeks to sink her from her happy state, 
 
 EvE> not mistrust'sng any vile design. 
 Though late commanded by the power divine 
 To shun all proIFered counsel or advice. 
 Or any thought that tempted her to vice. 
 Her constant heart to leave her present love, J 
 
 Or eat the food forbid by powers above, > 
 
 Now msets the serpent pleased in the shady grove. Jr 
 
S3 TRUE AND FALSE 
 
 Before the serpent's vile intrigue I shew, % 
 
 Or iier infernal frien Isliip here pursue, >• 
 
 Displayed by vile advice in this sad interview,. j 
 
 I first presume to smg whai past between 1 
 
 The serpent's eating and tiie present scene — r 
 Three days of pleasure past, three clays did intervene.-^ 
 
 Three days the race m happy union sp^nt, "^ 
 
 In fair amusement, and in sweet content ; ^ 
 
 Nor knew the serpent's sin, or evil his intent. J 
 
 Ye muses, now assist me to relate 
 How on the fourth, they lost their happy state, 
 Or how the serpent by her vile advice, 
 Destroyed the happiness of Paradise, 
 Waen the brsght sun on the fourth morn displayed 
 Its golden beams, and rich with flowers array *d 
 The fragrant fitildsx and caused the groves to bloom. 
 Which fill*d fair Eden with a nch perfum - ; 
 And fragrant herbs with golden lustre shone, 
 And spread their blossoms to the rising sun. 
 And the fair forest rich with b'ossorns biow'd, 
 Which shone with lustre round the fair abode ; 
 And Zion's mountain topp'd in realms of light "^ 
 
 App^ar'd around, a fair delightful «ig'U, I 
 
 Which shone with blooming groves and flowers di- f 
 vint;ly bright. J 
 
 The happy race from peace W slumbers rose, 
 Waked by the sunbeams from their sweet repose ; 
 And for the last around the fount tliey meet, 
 And sing a morning song divinely sweet. 
 Sweet was their song, for love insp'.rtd their hearts, 
 ( A glorious anthem of a thousand parts 
 They sung ) and Eden w th tlu4r praises rung, 
 And worlds far distant hea»d the odes they sung. 
 Then in one so'og the vasl creation join'd, 
 Beasts, fishes, insects, birds of various kind 
 Join'd m a choir, and praised that glorious Power, 
 Who gave them lifL- and spread each tVagranl floWeP* 
 On the fair branches of the trees that stood 
 Around; and rich wiih fragrant biossoms biow'd, 
 
FRIENDSHIP. sa 
 
 The numerous birds in joyful union set, 
 And join'd the rest in songs divinely sweet. 
 The numerous fishes ( highly blest with love ) 
 Di^rt round the fount, and raise their heads above 
 The glassy surface of the rolling stream, 
 And joinM the rest to praise the Power supreme. 
 Each peaceful insect join'd the glorious song ; 
 Joy fiil'd each heart, and pleasure tuned each tongue. 
 Fair Eve and A^^am the sweet concert led, 
 Obey'd by all, and happy at the head ; 
 But the vile serpent join'd the joyful choir, 
 And clothed with friendly looks her vile desire ; 
 Takes no delight in the sweet odes they sung, 
 Her heart despised what dwelt upon her tongue ; 
 And all her evil thoughts she then employ'd 
 How to destroy the bliss they then enjoy'd. 
 For evil motives then inspired her breast, 
 Depraved herself, she wish'd to sink the rest? 
 And from their hearts their holy views efface* 
 And with vain motives fill the happy race.> 
 
 Tkeir morning anthem sung, the choir divide 
 Around the parterres, groves and crystal tide, 
 And to all parts they scatter round the glades 
 Of blooming parterres and bright fragrant shades. 
 But the vile serpent with vik malice fired 
 From the fair fountain to a grove retired. 
 Seeks there to meet the graceful Evc alone> 
 Unknown to Adam, to the rest unknown. 
 She most with love and most with beauty blest, 
 ( F'.rst to delude ) she singles from the rest. 
 For so she was. by Satan's counsel taught, ^ 
 
 So that vile spirit, Pride^ inspired her thought, ^ 
 
 And Eve's destruction first, the subtle serpent sought- |. 
 For well she knew if she sould Eve betray, 
 The rest might then become an easy prey ; 
 Or by ad^nce make her inconstant prove 
 To Adam, Heaven, and to the joys of love. 
 The others would \\\t truih for lies forsake^ 
 And of the vile forbidden (ood jjartake. 
 
34^ TRUE AND FALSE 
 
 So thought the serpent ( hateful to all good) 
 
 While Evt-, the friirtst in the fair abode, 
 
 Alone, walk'd musng through the blissful bowers^ 
 
 Of fragrant groves to view the shining flowers. 
 
 Musing she walkV. around the shining glades 
 
 Of fragrant groves, fair fields, and bloomuig shades, 
 
 And met the serpent^ as before I've shown, 
 
 (Joyful beneath a fragrant shade ) alone- 
 
 Willie true affection moved her genial breast, "^ 
 
 She first, as wont, with friendly words a'^dress'd )> 
 
 The serpent, now depraved, and thus her joy exprestrj 
 
 Fair Serp^^nt, blest by heaven and realms above, 
 With joy I meet thee in this fragrant grove, 
 That we may here each others joy advance 
 By meditation, and enterporlance ; 
 Or with delightful meditations trace 
 Heaven's glorious gfts bestow'd upon our race. 
 How glorious rle, who caused the groves to bloomy 
 And gives them beauty, sweetness and perfume ; 
 Who clothes these parterres ri».h with shining ilowefs^ 
 And gives a fragrance to these blissful bowers ; 
 Who caused these forests for our food to grow, 
 And does on us eacli pleasing sense bestow. 
 Behold how great, how beautiful the sight, 
 Of circling mountauis toppM in realms of light. 
 V\^ith pleasing wonder view their vast extent, 
 Their topless summits and their fair ascent. 
 On every part beho'd them gently ris*. 
 View blooming forests ending in the skies. 
 With pleasing wonder view the circje round, 
 End in the skies and rising without bound. 
 View to th> si<.ies aspirmg groves ascend, 
 Whose shades far distant on the morn extend j 
 Around on all parts vkw the pleasing scene, 
 Of fiv'lds, of flowers, of forests drest in green. 
 What can be inore delightful to the sight, 
 Than circling mountains topp'd in realms of light. 
 
FRIENDSHIP. m 
 
 Bnt what's this pleasing s^ght to be compared 
 
 To that deiightt'ui love and kind regard 
 
 Heaven's placed within our h tares, that joy or sense 
 
 Of love, oi friendship and benevolence ! 
 
 This far exceeds the sense of taste or sight. 
 
 And is the spring or fountain of dehght 
 
 From this Qur greatest bhss and pleasure flowsj 
 
 And is the greatest gift which htaven b; stowso 
 
 This glorious gift, this kind regard and love. 
 
 And glorious irtiige of the power above. 
 
 Is the foundation of all joy or bliss, 
 
 And is the fount, or spring of happiness. 
 
 Therefore forever let us constant dwell. 
 
 True to our love, and thtse bltst joys we feel, 
 
 As the fair Aivgei warn'd us when we stood 
 
 In a lair Ciicle round the crystal flood, 
 
 Trus spoke j]c\ir Eve-^the serpent swell'd with pride 
 With friendly looks unto the lair replied : 
 P'iiirL'St of all, who dwell m this abode, 
 On whom k nd heaven has wonderously bestow'd 
 Superior beauty^ and superior grace, 
 And placed tiif first, and ruler of our race. 
 In thee doth beauty, sense and (ruth unite, 
 And every virtue known in realms of light. 
 (Thus with fair words she clotr^^ed her viie intent, 
 To tempt her to prove false and crcurn vent) 
 But why dost thou so thoughtlessly corftss, 
 That love's the fount, or source of happ ness? 
 Does all our pleasures from true friendship flow ? 
 Is it the fountain of our joys below ? 
 Or can our greatest bliss, or pleasure spring 
 From holiness, or the sweet odes we sing ? 
 Or does this fair, delightful, pleasing sii^'it ^ 
 
 Of circling mountains, topp'd in realms of light, ^ 
 
 Unfold the fairest scene, to fi' us with delij^ht ? J 
 
 Do these fair fields array'd with flowers of g^l', 
 And bloondng groves, heaven's noblest works unfold ? 
 Though great the bliss which springs from true regard;, 
 Yet much, I think, you have from reason err'd. 
 Knowledge, methinks, unfolds the greatest bliss, 
 And is the'source or fount of happiness, 
 
36 TRUE AND FALSE 
 
 'Or a desire to win immortal fame. 
 And gam a noble and a lasting name : 
 For what's more noble than to rise above 
 Our vain desires, or fickle fancy love ! 
 We ought, I think, to nobler ends aspire, 
 Than be controll'd by love, that vain desire, 
 The Tree of Knowledge (thoi)gh to us forbid; 
 Has wonderous glonefi in its nature hid. 
 If we should eat that tree divinely fair 
 We should angelic love, and knowledge share ; 
 And in our breasts far nobler motives feel, 
 And be like angels, knowing good from ill. 
 Thus spoke the serpent, thus from Eve she hid 
 How she'd transgress'd, and eat the food forbid. 
 
 Surprised, Eve heard the serpent's fraudful woril^ 
 And her vile reasoning, (arguments absurd) 
 And check'd the serpent for her vile desire, 
 To leave the truth, to win a station higher. 
 Not knowing the vile serpent had partook 
 Of the vile food, or heaven's commandments broke. 
 Thus to the serpent, oldest of the race, 
 What views are these, that I within thee trace, 
 Which in their nature tend to sink us in disgrace 
 That is, to prove inconstant to our love, 
 That joy implanted by the power above, 
 And eat that poisonous food by heaven forbid, 
 And win that knowledge in its nature hid. 
 When our Creator strictly for our good 
 Commands us not to touch, or eat the food. 
 And dost thou entertain a thought to break 
 His kind commands, and of the food partake ? 
 Dost thou distrust that kind creating power 
 Who gave us life and spread each fragrant flower t' 
 And has our race by one kind love allied. 
 Durst ye not trust Him, or in Him confide ? 
 Dost thou believe his strict commandments laid 
 !Not for our good, and not to be cbey'd ? 
 Or why do you such a vile thought suggest, "^ 
 
 Or harbour such a motive in thy breast, )> 
 
 As e'er tctouch that tree, or ot its branches taste ? J 
 
 :} 
 
I 
 
 FRIENDSHtP- 37 
 
 The serpent now engaged in Satan*s cause, 
 Against the truth, and just commands and laws, 
 Sweird with vile views, with arrogance and prid^. 
 Unto the firs^, in Paradise replied : 
 And do you think the wisdom I have shown, 
 And my wise motives far beneath thy own ? 
 Or do you think the ideas I express 
 Not tending to exalt our name or bliss ? 
 And do you think me guilty of a fault ? 
 Or crimmal when seeking to exalt ? 
 And is her crime unpardonably great ; 
 Who seeks to raise you to a higher state ^ 
 Are not the motives I to thee advance. 
 All tending to promote or to enhance 
 Thy happiness, thy honor, power, and fame^ 
 And to ail regions to exalt thy name ? 
 And can you now my good intent despise, 
 Which now appears so reason'ble and wise t 
 
 Thus spoke the Serpent, fiird with motives base. 
 When Eve reply'd, the wisest of the race ; 
 What dost thou mean by this thy fraudful speech ? 
 This is not wisdom you presume to teach ; 
 Nor are those motives wisdom you express, 
 Or tending to exalt my name, or bliss. 
 True wisdom does not he in fame or state. 
 Or in a vain desire of being great ; 
 Nor is true happiness to pov/er confin'd, 
 But in the sweet contentment of the mind. 
 The constant mind that is on virtue bent 
 Enjoys true happiness and sweet content. 
 Tss from the constant heart that pleasure flows. 
 That is not turn'd with every wind that blows. 
 No peace or happiness can be enjoy'd, 
 If th« contentment of our mind's destroy'd. 
 And ts affection gives the mind content ; 
 This first of blessings heaven ha^ to us lent) 
 And plac'd it in our heart, a fount of bliss, 
 And 'tis the source ©f real happiness* 
 D 
 
la TRUE AND FALSE 
 
 And to prove constant to this joy oflovc 
 
 And glorious image of the power above, 
 
 Is far our greatest wisdom, and is true, 
 
 The nob'est object we can here pursue* 
 
 And shun inconstancy} which springSt from Prrde. 
 
 Thus spoke fair Eve-«-the Serpent vile reply'd : 
 
 And dost thou now, fai/fjyend, presume to teach 
 Thy elder wisdom and declare*^^iy speech 
 A fraudulent, and every friendly word 
 That I advance unfriendly or absurd ? 
 When for thy good, an :1 your own bliss I seek, 
 'Can you thus reprehend me when I speak ? 
 ^ow to true wisdom my advice attend, 
 Accept the proffer'd counsels of a friend. 
 Long did I live before you did exist, 
 And much with wisdom and with knowledge blest. 
 As my superior age surpasses thine, 
 So is thy v/isdom now surpast by mine. 
 For wisdom is by time or age acquired, 
 And does not spring from views by heaven inspired; 
 Therefore my wisdom must exceed thy owp, 
 And those the noblest motives I have, shown. 
 I therefore seek thy fancy to invert. 
 And place far nobler objects in thy heart. 
 
 Now fill'd with envy, malice and caprice, 
 The subtle Serpent proffers her advice. 
 In friendly words she does fair Eve advise, 
 Tells her forbidden fruit "vvill make her wise. 
 With flattering words she tempts her to partake 
 And the true: dictates of her heart forsake. 
 jlcr constancj the Serpent now upbraids, 
 And thus to taste forbidden fruit persuades. 
 Would you now Eve thv love for truth forsake. 
 And of the tree of knowledge now partake, 
 Vou might to higher bliss and glory rise, "I 
 
 And be like angels in yon shining skies, ) 
 
 For tis a food designed to make us tiuly wise. J 
 
FRIENDSHIP, 3^ 
 
 Tlien you might Eve to higher joys attain* 
 
 And some fair angel for a partner gain^ 
 
 Or with some Seraphim in bands unites 
 
 And live high honoured in yon realms of light. 
 
 Thus the vile Viper, v^ith vile counsels strove^ J 
 
 Yo make fair Eve false and inconstant provcj > 
 
 And break the wise command join'd by powers above, j 
 
 But Eve more wise, with heavenly motives blest, "} 
 
 Unto the Serpent thus her mhid txprest, V 
 
 And wise was her reply, for heav'n insph^'d her breast, j 
 
 That your age exceeds mine, I must confess. 
 
 Nor do I now declare thy v/isdom less ; 
 
 Or do I now thy kind intents despise, 
 
 Yet still 1 think your counsels are not wise. 
 
 Intention may be kind, and counsels base, 
 
 And lead the ones that heeds them to disgrace. 
 
 Such I believe thine are, and shall reject 
 
 Thy vile advice ; and shun its dire effect. 
 
 The wisest counsels plainly stands confest, 
 
 What heaven inspires and plants within our breast* 
 
 Is our best mojijtor and wisest guide, 
 
 ARd always ought o'er all our deeds preside* 
 
 Now if I should to thy advice consent, 
 
 What glory could I reap in the event ? 
 
 Would not the heavn'ly host the one despise. 
 
 Who prov-d inconstant with intents to rise 
 
 Abt)ve her kmd, or love to win more nobkr ti^s ? 
 
 What then shall lattain, ii I should prove, 
 
 False to my present vows and pres&nt love ? 
 
 I^hallbe as t ought,. despis'd by God abovev 
 
 Therefore no more in thy advice persist, 
 
 Or seek to change the motives of my breast ; 
 
 And se^kpo more to lead my heart astray "^ 
 
 B^. thy advice from virtue's blissful way, ^ 
 
 The. motives heaven inspii!es5 the wisest^ I'll obey, j 
 
 The serpent now determined to fulfil 
 Her vile design and gain her infernal will, 
 Persists in ber advice^ ^nd swellM with pride, 
 Inspired by Satan her infernal guides 
 
 
4p TRUE AND FALSK 
 
 She thus with art her envious thoughts cxprest, 
 And the destructive counsels of her breast : 
 Why will you now my good advice withstand, 
 And be thus ruled by love or heaven's command ? 
 "Tis in behalf of our whole race I speak ; 
 Not their's alone, but your own good I seek. 
 Let not my proffered counsel give offence, 
 For what I teach is reason, truth and sen&e. 
 Now unto reason and advice adhere. 
 Believe my counsels and advice sincere. 
 Accept, fair friend, the good advice I give, 
 That you in ease may high exalted live. 
 For your own good I speak ; not I alone, 
 But others of our race have likewise growp 
 Dissatisfied, to think that you will wed 
 With Man or be by thy affection led i 
 Or think you will so much disgrace thy birth, 
 As be connected with one form'd of earth ; 
 When you might now with heavenly choir unite. 
 And wed with Angels in the realms of light. 
 Besides all this, I much did calculate 
 To have you raise ws to a higher state. 
 By being with some Seraphim allied, 
 Or of some Angel be the friendly bride. 
 Nor did I, e'er in thee expect to find 
 Such an unmoveable, or constant mind ; 
 Or such a constant heart that can't be moved 
 To prove inconstant, or turn when reproved j 
 Who feels no wish to win immortal fame, 
 Or no desire to gain a glorious name. 
 Now if you should to my advice consent, 
 Say how would angels know of your intent ? 
 We may with falsehood our grand purpose hide- 
 Till you are with some Seraphim allied. 
 And to our race your wise intents deny, 
 And clothe our noble motives with a lie. 
 
 Thus did the serpent her vile arts employ 
 Eve's constancy, and virtue to destroy. 
 In vain she seeks, unable to deceive. 
 Or turn the true and constant heart of Eve^ 
 
FRIENDSHIP. 41 
 
 Still she remaiiis determ^jned td prove true 
 Unto her love, and virtue's path pursue ; 
 Still the firm promise she to x\dam made, 
 She much regiirds^^nor yet her friend betray'd ; 
 And now r^esolves, determined nought should move 
 Her fixt intent, or change her present love% 
 
 Thus to tbe serpent — why do you persist 
 Tapreak the friendly ties, which now exist ? 
 Far different from the Wisdom you have shown, 
 I have a fixt opinion of my own ; 
 Tliat IS) to he^d Gommaudiiients from above, 
 And be dictated by my heart and love. 
 Now ought I to believe thy motives kind, 
 When seeking to destroy my peace of mind ? 
 Ba^e is the one that will a plan devise 
 To hide from any. one the truth by lies. 
 Can happiness on such vile beings rest, 
 Who harbour such vile motives in their breast? 
 Look at the nature of what you advance, 
 Say, can it ra se me, or my joy enhance ? 
 Can we by falsehood hide our guilt and crime 
 Yvjom our fair racey or angels more sublime ? 
 Can not the angels our vile motives trace. 
 Or can we hide ihem from the numerous race ? 
 If I should now unto thy counsels yield, "] 
 
 And now embrace the counsels you've revealed, ^ 
 
 My crime could not be long from ail conceal'd, J 
 If I should now my promised vows forego, 
 The heavenly hosts would sure my motives know. 
 The numerous birds would sing my views in air, ") 
 And beasts and fish through fields and fioods declare |^ 
 How I forsook my vov/s, and v/hat my motives v/ere.J 
 And round this realm they would my views proclaim 
 And my vain motives v7ould be clothed with shame. 
 And I should justly be defeated in my aim. 
 Which counsels then is wisest to pursue, 
 That one inspired by heaven, or gave by you ? 
 Which is most likely to ensure me bliss. 
 Or which will most promote sny happiness? 
 D 2 . 
 
 J 
 
42 TRUE AND FALSE 
 
 The serpent now in Satan's cause engaged, 
 At this true speech began to be enraged ; 
 With a resentful look the fair survey'd. 
 And w,alk'd a lictle distance from the shade. 
 For then upright and delicately tall, 
 The serpent walk'd ; in height, surpassing all 
 The nurnerous race of beast and bird that trod,. 
 Fair Eden, or the paradise of God, 
 And left the fair alone, whose constant heart 
 bhe found too fixt to change, or to divert. 
 
 Thus to herself her motives she exprest-r- 
 What power resides in that unchanging breast, 
 Which won't be turn'd by my advice or art 
 To leave the kind- affections of her heart ; 
 But now my first determination's still 
 To change her present views and gain my wilL 
 Then Irom the lair througli the fair groves she stray'd 
 (With mischief fiil'd) to seek auxiliary aid. 
 Thus as she roved the female owl she spied. 
 Who near to Eve and to herself allied^ 
 Joyful they met beneath the b-issful bower, 
 When moved by prid^, that vile infernal power, 
 The vicious vppr her vile views exprest. 
 From the infernal motives of her breast. 
 l.ook round, dear sister? view our numerous, race 
 By their affections sinking in disgiace, 
 Or by the ruling motives of their mind, 
 View birds unite with birds and kind with kind, 
 And vvith a partial love each male and female join'd 
 For us how sad, unfortunate ii is. 
 That heaven with love has so connected these ! 
 Methinks we might some nobler unions plan. 
 Than those design'd by heaven, or known to map. 
 In. them we may far nobler thoughts excite, 
 And make the eagle with the swan unite, 
 And tempt the hawk to leave his female love. 
 And join in matrimony wite the dove, 
 And make the lioness the lion leave, 
 And to the tyger for a partner cleave. 
 And that connectiop break which Adaii^form'd wi 
 Eye, 
 
 } 
 
 •1 
 
FRIENDSHIP. 4^ 
 
 And make fair Eve forsake her present lovey. 
 And seek a partner in the realms above. 
 
 Thus to the ovi^l her motives she reveal'd, 
 But kept her views still from the rest conceal'd* 
 Vainly sh.e Uioiigiit that honor would occur 
 Prom such conneciions form'd and plann'd by her ; 
 And vainly thought if heaven's designs took place, *| 
 Or such connections in th^ peaceful race, ^ 
 
 It would destroy their bliss. 8c sink the"^ in disgrace* J 
 Bui m the end it plain appeared confess'd ; 
 Va»ii were her views, that he who form'd knew best. 
 For heaven mverted all her vile designs, "^ 
 
 United birds with birds and kinds with kinds, J> 
 
 In spile of all her arts to change or turn their mlnds.J 
 And in the end the subtle serpent found 
 Herself defeated with a deadly wound. 
 The owl vi^ell pleased with her infernal plan. 
 Who now grew envious of the bliss of man, 
 Join'd the base serpent in her vile design 
 To turn the heart of Eve from joys divine* 
 Thus to the serpent— how shall we effect 
 Your noble purpose, will not Eve reject 
 All proffer'd counsels and adhere to heaven ? 
 And constant prove oo the commandments given ^ 
 
 Yes, true she will, but we must now devise *] 
 
 Apian that's subtle, to destroy ihe ties L 
 
 That joins her now with man, and clothe the same f* 
 
 with lies. J 
 
 Artful and subtle must the plan be laid, 
 Or Eve can never be by us betray'd. 
 Intreague alone must change her constant heart, *^ 
 For long Pve sought by counsels to, invert, }> 
 
 And make her prove untrue, or from her ties depart.J 
 But all in vain, my friendship she r^jscardsr 
 And heaven's commandVncnts she alone regards. 
 Determined to prove true she still remains, 
 A/ d all my proffer'd counsels she disdains. 
 What mtreague, or what means can we employ 
 To break: h^r present ties and iQvede slroy I 
 
44 I TRUE AND FALSE 
 
 Advice cannot prevail yet we by art, 
 
 Methinks, can chanti;e the moiivts of her heart, 
 
 And her now fixt determinations change, 
 
 And her connection otherwise arranQce* 
 
 But if wj can't her present ties desiroyj "^ 
 
 Wc will our art and numerous words employ, * [> 
 
 And:to punish her we will imbitter all her joy. J 
 
 Thus, fiird with pride, hei motives she disclosed, 
 And to the owl this vile intreague proposed : 
 Fly you, fair owl, to yon delightful bow^^r, 
 Where Eve^ the fairest, plucks the golden il(iwer ; 
 Light on some bough with a majestic air, 
 And talk of eastern angels with the foir. 
 Tell her how angels dwell in eastern bkiec, ". 
 
 An,d iill her heart with n obit? thoughts. tp ri^e. j> 
 
 Aboye her present love, and her nc^v promised ties ;J 
 And make her with thy finttering words beliiive, 
 Tl»al she can there far nobler .friends recieve* 
 Wijth pieasini; tales the con&tant fair divert, 
 And place a love pi &^e within her heart* 
 Gq and advise her to betray her friend, 
 Or promis"^ make^ to seek a friend beyond c^ 
 Yon circhng mountain, or in realmsvabove, 
 And thus destroy her present ties and love* 
 Instructed thus,, she spread Iver wings in air, 
 Flifis to the grove, and meetsthe graceful fair* . 
 
 EvK now with love, and sweet contentment blest, ") 
 Adorn'd with wisdom far above the rest^ J> 
 
 Thus to the owl unfolds the motives of her breast : J 
 With joy I meet thee in this blissful bower, 
 That we may trace the glories of that power, 
 Who form'd this realm, delightful fields and flood, 
 And fills the garden with delicious food ; 
 And has these fields with golden flowers array'd, 
 What glory has that wonderous power displayed ? 
 What beauty dwells in every herb that blooms ; 
 The flowVs he clothes with beauty and perfumes I 
 With admiration these fair fields survey, 
 What beauty does creating power display I 
 
FRIENDSHIP. 45 
 
 ! 
 
 In all his works so beautiful and fair, 
 
 And how much greater is his iove and care, 
 
 For us, who view his works and breathe this fragrant 
 
 air. 
 
 Great are his gifts, his blessings sure are great, /I 
 Who can possess a more delighiful state ! r*" 
 
 Is not our state sublime, are not our joys complete ! J 
 Now with like views and with like motives tied, 
 And with like minds with heavenly hosts allied. 
 Our happiness's complete, or joys sublime, "^ 
 
 Our pleasures now are bloommg in their prime, ^ 
 
 If we but constant prove, they'll last thro endless time»J 
 Then how important tis for us to prove ^ 
 
 True to our present ties, and present love, ^ 
 
 And the command enjoin'd, by our true friend above.J. 
 Thus to the Owl her motives she reveal'd, 
 Nor knew the mischief m her heart conceard. 
 
 The blinded Owl, now an auxiliary aid, 
 To the vile Viper, thus her art displayed, 
 And thus addrest the peaceful happy fair — 
 Why dost thou now so thoughtlessly decjarej 
 That this dt^lightful fragrant fair abode, 
 To be the noblest, fairest work of God I 
 Beyond yon mountain rising to the skies, 
 A field delightful cloth'd with fragrance lies. 
 There golden flowers clothe rich with bright Parterre- 
 Yield sweeter food than known to beings here. 
 There fragrant groves and rivers long and wide, 
 Roll through the blissful fields their crystal tide» 
 Those eastern fields afford far greater bliss 
 And more delightful fairer groves than this. 
 There a lYiore nobler race of beings live 
 Than those who do in this vast vale survive. 
 Would you but now thy present luve forsake, 
 You might with them tiiose heavenly joys partake. 
 And might thyself to higher honor raise 
 And live m ease and win immortal praise. 
 She thus to Eve her treach'rous thoughts exprestp 
 And thus reveurd the counsels of her brea&t, 
 
4.^ TRUE AND FALSE 
 
 When Eve the wisest to the Owl reply'd— 
 Can I not in the powers above confide ? 
 What dost thou mean by this thy fraudful speech '** 
 Cj^nyou to me far greater wisdom teach, 
 Than to obey the glorious power above. 
 Who strictly warns us to be rulM by love ? 
 Why do you seek by counsels to ensnare 
 When your wise parent bid thee to forbear ? 
 This strict command he has on thee enjoin'd 
 To leave each other free, to act their mind. 
 Why do you then to my own hurt advise ? 
 Is not oiir Parent's strict commasdment wise ? 
 Or do you thi*^ thyself more wise than he, 1 
 
 Who gave us Iiic, and gave this law to thee, ^- 
 
 That is, to love the truth, and leave each other free. J 
 Blest now with love, and with contentment blest, 
 And stores of food delicious^ to the taste, 
 I feel no inclination to forsake 
 This happy Ga.rden or those joys partake, 
 Which you so much extol m distant realms, 
 Disperst with golden flowers, and crystal strcamSi. - 
 No higher honor do I wish to wii^j , 
 Or higher joys than those £ feel within. 
 I feel no wish above these joys to rise ; 
 This glorious realm can all my wants suffice. 
 I'ln now contented ; what can 1 need more, 
 Than what iKese. parterres -yield, this boundless store 
 Of sweet delicious herbs, and golden flow'rs, 
 Which ripen into fruit by crystal show'rs, 
 Sufficiently inspive me with delight, 
 And satisfy nniy tasVe and appetite- 
 Seek then no more my iirst intents to move, "^ 
 Or think to make m^ now inconstant prove ^ 
 Unto, my Majker's lavy, or to my present love. J 
 
 Unable to delude the constant fair, 
 Thevicious Owl now spreads her wings in air, 
 And to the serpent flies, who waiting laid, 
 ]Seaeath a grove for her auxiliary aid. 
 
I^IRIENDSHIP. 4 
 
 %HVS: to the Serpent—- you may tiow forbear^ 
 ^^tVith profferM counsels to deluclis'^he' fair, 
 ^ You can't induce her by thy words or art 
 To break the law that's written in her heart. 
 Fix'd to that love, which heaven has plac'd within, 
 No higher state she seeks or wiiali's to win — 
 Law ! what isit you doto me declare ? 
 Can I not with my counsels rule the fair 2 
 She shall to my more wiser laws submit, 
 : By art or intrigue I'll delude her yet. 
 To choose for her own self, shall she be free, 
 "\Vhen I am oldest, she shall yield to me. 
 Then fill'd with malice to the blissful bow^'r, 
 The Serpent walkM, to try her 'nfernal pow'r, 
 
 E:re I show how the Serpent did deceive? 
 ^"^Jv. sing her second interview with Eve, 
 I view the rest, and take a musing glance, 
 Around the blissful fields, and fair expance. 
 Now the fair sun, which shone with golden ray. 
 Had spent one ninth of the celestial day. 
 Since it had from the silent shades of night, 
 Shone round the fragrant fields, with heavenly light; 
 Then Zion's mountain in the risen sun, 
 With blooming groves, in its fullglory shone. 
 And the bright parterres in the rays divine. 
 With golden fiow'rs in their full glory shine, 
 And heavenly dew hung pendant on the tops 
 Of the delightful groves, in crystal drops, 
 Which shone with silver rays, divinely bright, 
 While the fair race exulting with delight 
 Had from the spring, to various parts disperst, 
 Or mid the streams, or crystal flood immerst, 
 
 ^ Now round the garden, blest with love divine, 
 rBeasts talk with birds, and birds with insect&join. 
 In mutual talk, and, fish beneath the stream 
 With beasts and birds in conversation swim. 
 And glorious concord reigns thro' all the blissful 
 realm. 
 
48 TRUE AND FALBE 
 
 While Adam thoughtless of impending fate 
 Walk'd meditating on their happy state 
 Along the crystal flood and flow'i y stream 
 And joins with fish in a delightful theme, 
 On the pure attributes of the wise Pow'r Supreme. 
 On heavenly friendship they with transports dwell, 
 And feel no wish each other to excel 
 In honor, power or state, or from their joys rebel. 
 As they converse the subtle serpent burns 
 With envious malice ; to fair Eve returns, 
 And now resolv'd dccermin'd to fulfil 
 Her vile design and gain her 'nfernal will. 
 Thus to the fair — once more dear friend adhere 
 To my wise counsels and advice sincere ; 
 Thy name and ease Tm seeking to enhance, 
 Accept dear friend the wisdom I advance ; 
 Let not your fancy but your reason guide, 
 And lay these strict commands of heav'n asicle^, 
 Discard thy present views you have within, 
 And higher love and objects seek to win. 
 The dictates of your heart for once deny, 
 And with my wisdom and advice comply. 
 Conceal the truth, and now mconstant prove 
 Unto thy promise and forsake thy love. 
 Why will you now forbear or hesitate 
 To leave thy love and win a higher state ? 
 Angels have done the same ; that glorioi7s choir 
 Have left their love to win a station higher. 
 If Angels prove inconstant, need you fear 
 To leave your present love, and seek to share 
 A more exalted state than known to beings here ? 
 Thus spoke the subtle Serpent — Eve replies 
 Sedately thus — what is it to be wise ? 
 Does wisdom lie in riches, power or state, 
 Or in a vain dfsire of being great ? 
 Or does It lead us to aspire above, 
 The gifts of heaven, and scorn the joys of love ? 
 
 No. Serpent, thou hast en*d True wisdom lies 
 In our contentment and in Iriendiy ties, 
 And not in vain desires abcjve such joys to rise- 
 
iFiaENDSHlP. 4§ 
 
 What dostthou mean by counsels you impart ? 
 
 .For evil motives dwell withm thy heart. 
 
 Hast thou thy Maker's just Gonimandment broke, 
 
 And of the vile forbidden tree:partook ? 
 
 Fearful I've been that you have late transgrest* 
 
 His wise command by what you have exprest. 
 
 :X"or this is not true wisdom you have taught, 
 
 But 'tis the blindness of an evil thought ; 
 
 And 'tis the v/isdom of a vicious mind, 
 
 That's void of virtue to true reason blind, 
 
 What if the Angels left their joys and love, 
 
 With an intent to win a state above, 
 
 And did to heaven's command false and inconstant 
 
 prove. 
 
 ;Did they obtain, or higher honor win, 
 Than those they first enjoy 'd or felt within ? 
 Did they obtain sublimer happiness, 
 Or win a more exalted state of bliss ? 
 
 Thus spoke fair Eve — the Serpent now resents 
 Her words ; ye V still new argument invents. 
 As an attorney pleads a cause, unjust, 
 To save a wretch deservedly accurst. 
 Invents new arguments to blind the court, ^ 
 
 And the vile wretch in all bis crimes support ; > 
 
 So did the Serpent vile, unto new plans resort. J 
 
 Jnspir'd by Satan, and on mischief bent, 
 >She seeks to fill Eve's mind with discontent, 
 And to delude lier with her vile deceit, 
 She thus addrest her friendly and sedate ; 
 
 How can you slight the wisdom I disclose^ 
 And the wise .counsels 1 advance oppose ? 
 When I my^'ise, and good advice impart, 
 To place more nobler objects iji your heart, 
 Than what you now possess, and see4 to change^ 
 Thy present love, and otherwise arrange. 
 Your matrimonial ties, and have you win 
 Some higher love than that you feel within ? 
 And have you seek and wm far greater bliss 
 And a more -fairer, brighter realm than this ? 
 
/>0 TRUE AND FALSE 
 
 Such IS my friciulship i.nd regard Lr you ; 
 
 Such are my motives and my present vitvr. 
 
 Yet all my profcr'd counsels you despise, *! 
 
 And scorn tiie one who seeks to make you rise f 
 
 Above thy present love and thy new promise ties. ^ 
 
 And call the glorious wisdom I have taught 
 
 To raise your blindness of an evil thought, 
 
 And now declare the wise advice^Tve given, 
 
 Tc^be beneath the counsels taught by heav'n. 
 
 And think the noble counsels 1 impart, 
 
 Not equal to the counsels of your heart* 
 
 Ch. what amazing blindness clothes your mind, 
 To every noble view and honor blind ! 
 No object, but content is your pursuit, 
 How fearful to partake foi bidden fruit ? 
 No noble views dwells in tl»y constant breast, 
 To win immortal glory by a taste. 
 Of that delightful tree, with know^edgeJ^Jll'd^ 
 Well known to Angels, but from us conceal'd. 
 If Angels know its wonder well may we 
 Eat and explore the wonders of the tree. 
 
 Thus she with art endeavor'd to ensnare, 
 And with her arlful words delude the fair. 
 Eve now surpris*d to hear the Serpent speak 
 Against tl)e truth, wsih arguments so weak, 
 Ri'piies — thou first and oldest of cur race, 
 Have you the power to give, inspire, and places 
 Far greater joys within cur heart than God. 
 \yi>o fovm'd and plat'd us in lliis fair abcde ? 
 Say, is he not the ruti^o!- of our bliss, 
 The iount, from whtnce ^prirgs all cur hr.ppine^ : 
 He is a being lioly, pure ar;d wise ; ^ 
 
 'Tis he thill's b ;'Ur;d us with tliese friendl^tits. 
 Tis he inspires is with ih.e ]< ys of love, 
 And fills with fragrant flow'is this blissful grove. 
 Twas he that caus'd the fragrant gro\es to liloom, 
 And gives tlum bec.uty, sweetness and perfume. 
 *Twas 1 y his word yen tiiclii g nu urilain rose ; "^ 
 lie does to us lis wondrous love disclose J> 
 
 In ev'ery herb that blooms, und every bud that blcws-J 
 
FRIENDSHIP. 51 
 
 All nature shov/3 his love and woncrrous power ; 
 Each foLiat, each fijld, each tree, eacli herb, each flow- 
 er, 
 Each star, and sun and moon in realms above 
 Proclaim to all who view, that God is love ; 
 And that he is the fouiit of perLct b'iss ; 
 From whence springs all our joys and happiness ; 
 In whom all lioly attributes unite ; 
 A being wise and cloth'd with robes ol light. 
 What then but happiness shall I pursue ? 
 li liOt thisbcino; infinite and true ? 
 B^ happiness my object of pursuit. 
 Aid not the knowledge of fc^b dden fruit. 
 
 Then let our hearts with kind aff-ctica glow, 
 That we are happy, *tis enough to know. 
 To be content w;th our appointed lot, "^ 
 
 Is happiness, and 't s a pleasing thought. )> 
 
 This wisdom is by stars, and i oiling planets taught. J 
 They keep their orbits, and harmonious roll, 
 From sphere to sphere, and piss from pole to pole, 
 And all content to trace their different spheres, 
 For v/eeks and months and numerous rounds of years.. 
 
 Then why should we e'er think to rise above ~] 
 Our happy state, or from our stations move, ^ 
 
 Or to our Maker's laws, false or inconstant prove I | 
 What if the stars should wander from their post ? 
 Would they not smk and be in chaos lost ? 
 And shall we not if we forsake our state, 
 Sink into dust and meet deserving fate ? 
 Does notour heavenly friend, who never etrs* 
 Require a heart as constant as the stars ? 
 With constancy those heavenly bodies trace 
 Their different spheres, and roll in boundless space-. 
 Obedient to the glorious power above, 
 In d fferent ways they in their orbits move ; 
 And with harmonious order roll around, 
 This blissful realm, nor vary from their bound. 
 What constancy and harmony unite 
 Yon shining globesj and realms of spotless light i 
 
] 
 
 ^i TRUE AND FALSE 
 
 Globes roll round globes, ane stars round planets 
 
 glide, 
 On beams of love they round each other ride, 
 And are by friendly ties, by their creator tied. 
 Those heavenly globes declare what you have taught y 
 To^be the wisdom of an evil tboagiU- 
 If they are constant to their Maker's law, 
 We may from it this true conclusion draw, 
 That constancy should be our chief pursuit, 
 And that tis wise to shun forbidden iVuit. 
 
 Surpris'd the serpent heard this virtuous speech. 
 Adorn'd with wisdom far beyond her reach ; 
 But still she seeks new reasoning's to invent 
 (For to destroy her was her fix't intent.) 
 Pride, envy, falsehood, malice now combin'd, 
 Possest each sense, or quality of mind. 
 Hateful to heaven and void of every grace 
 That then adorn*d the peaceful happy race, 
 She lakes nev/ means and measure to divert, 
 Or change the inclinations of her heart. 
 Not able to gainsay what Eve had said, 
 Or spsak against the wisdom she display'd* 
 She takes another measure to ensnare, 
 And with her counsels to delude the fair. 
 Proud of her age and sell conceited wise, 
 (To Eve) once more permit me to advise, 
 Great is the wisdom you have nov/ exprest. 
 Thy wisdom is by different stars confest. 
 For constancy is sure a noble grace, 
 And worthy the pursuit of all our race. 
 But constancy ought ne'er involve us in disgrace. 
 When we can win some higher slate above. 
 Can be no crime, and if it were a sin 
 Why need you care: when you can doubtles win, 
 By proving fdise, a higher state than this. 
 \Ve now possess, and fiU'd with higher bliss. 
 But this'snot all that ought induce your mind, 
 That is with wisdom and with truth refined, 
 But 'tis your credit you ought seek so save, 
 And value high those gifts which heaven has gave* 
 
 } 
 
r 
 
 > 
 
 FRIENDSHIP. 53 
 
 Your beauty and your sense you ought esteem "^ 
 
 Above yon man that walks along the stream, I 
 
 And talks with that low race, which in the fountain ' 
 
 swim. J ; 
 
 Oh, can yeu now so much thyself disgrace. 
 Or bring derision on thy numerous race ? 
 Or pnz^ so low thy noble state, or birth, "J' 
 
 As to unite with one that's form'd of earth, )> 
 
 You ought to think thyself to be of higher worth. J 
 Beyond yon mountains drest in bright array, 
 Where nature does us noblest works display, 
 In hills of gold beset witi) diamonds bright, "^ 
 
 And crystal streams which roll from realms of light, J> 
 Which to us yield a fan- delightful sight; J 
 
 See fields of bliss disperst with gems of gold, ~] 
 
 And blooming groves which brighter scenes unfold 
 Than those which shme with gems, we now around 
 
 behold. J 
 
 Would you now, Eve, forsake thy present state, 
 There you might live m ease, and be complete 
 In happiness, and gain a state of bliss 
 More rich with gold, and brighter far than this. 
 Would you but now explore those eastern reahnsj 
 Disperst with golden mounts and crystal streams, 
 You might with st^raphims those glories sharcj 
 And live united with an angel there, 
 Now to thy heart apply what I have taught s 
 Nor call it blindness or an evil thought. 
 
 But this vain speech did not induce her heart 
 To prove inconstant or from truth depart ; 
 F.x'd to her word uninfluenced she remain'd. 
 And still with constancy the truth maintain^?. 
 Thus to the viper once more she exprest 
 The true and constant motives of her breast : 
 Why do you yet continue to entice, 
 Or seek to change my mind by your advice ; 
 If Tm contented with my present bliss, 
 And v/ish to seek no other realm but thisj 
 Fray what is it to thee? have I no right 
 To my own choice, cr choose how to unite ■ 
 E-2 '• " ■ 
 
54 TRUE AND FALSE 
 
 Has not the God who form'd us made us free, 
 
 Or has He gave a sovereign right to thee, 
 
 To rule, to dictate and divide the kinds, 
 
 And place new views and motives in their minds i. 
 
 Besides, the evil motives you advance, 
 
 Gannot promote tny^bliss or joy enhance ; 
 
 For if I should to thy advice consent, 
 
 And now prove false, U'here could J find content ; 
 
 Can I in distant realms, (if I leave this) 
 
 Fnjoy subiimcr joy* or greater bliss 
 
 Than what 1 now enjoy I or can I there 
 
 With seraphims, or holy angels, share 
 
 More sweet content ? Thus spoke the graceful fair 
 
 But the vile snake determined to ensnare 
 
 Her constant heart, and to divert her mind "^ 
 
 From u connection with one of her kind, J> 
 
 That was to join with man, as heaven at first design'dj 
 
 ^Replies to Eve, oh, can you disregard 
 
 My counsels, or my wise advice discard, 
 
 3f you have bo desire to leave this sphere, "^ 
 
 And higher bliss in other regions share, J> 
 
 Be wise, dear friend, and seek a nobler partner here. J 
 
 Now for thy union I've devised a plan ; 
 
 This is to have you break thy ties with man, 
 
 And have you here a nobler partner seek. 
 
 Or one that does more louder talk or speak ; 
 
 Why will you be thus by afllection led ? 
 
 How much more nobler would it be to wed 
 
 With yon fair lion, tyger, wolf or bear, 
 
 Or with the horse the ties of friendship share ; 
 
 Or with the camel of a nobleV size, "^ 
 
 Than to unite with man in friendly ties ; )> 
 
 And can you now declare my counsels are not wise ?J 
 
 View how majestic the fair lion walks. 
 
 And how much louder the fair tyger talks j 
 
 Sure 'tis more wise lo join with one of these. 
 
 Than join with man, and thy vain fancy please ; 
 
 Come then, thy promise made to man forsake, 
 
 And with some beast the w^edded joys partake. 
 
 Like some old maid in the more modern days, 
 .Who weakness and vain arrogance displays, 
 
FRIENDSHIP. 55 
 
 Jn seeking to deslPO}r the friendly ties **^ 
 
 i^r constant friends, and proffers her advice, ^ 
 
 And thinks herself alone supremely just and \vise ; J 
 And thinks it wise to iiave two persons join*dj ^ 
 
 Who differ widely m their ways and mind, ^ 
 
 And would by her advice their hearts Sc Hiotives bind, J 
 And blind the truth with falsehood for that end ; 
 So sought the serpent, Eve's infernal friend, 
 With proffer'd counsels aiid delusive art, "^ 
 
 To make fair Eve from constancy depart, ^ 
 
 And break the law of truth inDpianted in her heart, J 
 And all her proinises to man forsake, 
 And to unite with those ofd ffcrent make. 
 Thus sought the subtle serpent : Eve surprised 
 At this vile speech and plans whxli she'd advised, 
 Rephes sedately, with a sole; n look, 
 To the vile viper, and friendly did she speak. 
 
 What plans are these you now to me suggest, *] 
 And now reveal as wisest and the best ; K, 
 
 Does not the will of heaven, stand otherwise confest? J 
 View serpent, and the differevd kinds behold j 
 See wisdom iiifinite his will unfold 
 In their creation ; view the different kinds, "^ 
 
 A4ike in form and in their size and minds, I 
 
 And view how heaven with love each male and fe- f 
 
 male joins. J 
 
 View how true friendship reigns through all this raccj. 
 And can such kind connections be disgrace ? 
 What if those ones are join'd whose minds agree^ 
 How can it ever bring disgrace on thee ? 
 Yfhy seek ye then sui^h unions to dissolve. 
 And in confusion this fair race involve. 
 The nature of such crimes let us now view, *^ 
 
 And see what consequently will issue, I 
 
 If we should yield to thee, and prove to heaven un* T 
 
 true. J 
 
 First, should the lion leave the lioness, 
 And prove untrue, and heaven's commands transgres^ 
 And all his promises and vov/s forego. 
 And seek to join in wedlock with the doe^ 
 
5^ TRUE AND FALSE 
 
 And di secure! mi g^ht from such endeavors rise ; j 
 
 The doe .igiU rather choose her present ties. ' ^, 
 
 And think his vile attempt intrusion, and unwise. J 
 
 Or should I leave the dictates of my mind, 
 
 And beek a partner of anothei kind, 
 
 Or stek to win the lion for a spouse, 
 
 He well mii4;ht scorn me for my broken vows, 
 
 And laugh at my intrusion and proclaim 
 
 My vain attempt, and turn my deed to shame. 
 
 Much better the . to b- content and dwell 
 
 In constancy nor Iroin my vows rebel. 
 
 No more then urge me to forsak- my love, 
 
 (^That joy implanted by the power above ;) 
 
 jjui leave me free, for freedom is my right ; 
 
 Let heavens w;se counsels teach me to unite. 
 
 Thus wisely spoke fair Eve, and thus refused 
 To call the connsels wise the serpent used. 
 Enraged, the serpent heard her plans denied, "^ 
 
 And tiil'd with envy, mdice, rage and pr.de, )«• 
 
 (Image of hells dark pnnce) thus to the fair replied. J 
 How bhnded by aifcction is thy mind. 
 To every noble view and motive bli'ad ; 
 How unregardful of thy own disgrace, 
 And much more cf the honor of ihy race j 
 Can you reject my wise and noble plan, 
 And now disgrace thyself and join with man ? 
 View him now walk along the crystal stream, 
 And talk With fish which in the fountain swim. 
 That mean low race of beings can you now 
 Fulfil thy promise made> and promise vow, 
 To him who thus disgrace's himsslf to talk 
 With fisli, or with the beasts in friendship walk. 
 Now is it not disgrace for Ihee to wed, 
 With him when heav'n has plac'd you at the head 
 Of this vast race, and made you to excel "^^ 
 
 In beauly, all who in this region dwell ? J> 
 
 Thus the vain serpent spoke, inspired by pride Sc hell; J 
 
 Eve much surpris'd to hear the serpent speak 
 Against her ties, with argument &a weak. 
 
FRIENDSHIP. 5f 
 
 Replies sedately with a pensive voice, 
 
 Would you deprive me of my right of chDice I 
 
 Or wish to have me from the truth depart, 
 
 And break the law that's wTote within my heart I' 
 
 What if I am by partial love inchn'd, 
 
 To vi^ed with man like nae in form and mind. 
 
 And tlius obey the dictates of my breast "^ 
 
 Which is my counsellor and far the best. ^■■■ 
 
 Can this connexion say disgrace thee in the least. J 
 
 If this is all you fear you need not share 
 
 In the derision and disgrace 1 bear. 
 
 Fl) bear it all- myself^ and leave you free 
 
 From all disgrace ; then what's my ties to thetJ. 
 
 To join with beasts in matrimonial ^.ies, ")) 
 
 As you desire, or as you now advise, J>^ 
 
 Cannot be for my bhss, such counsels I despise ; J; 
 
 Not that li think the beasts to be more mean 
 
 1 hhn I am ; but the counsel is obscene. 
 
 For we're no better than the fish v/hich swim^ 
 
 lieneath the glassy surface of-ihe strtam ; 
 
 Nor are we better than the birds that fly 
 
 O'er yon fair fields, and fill the fragrant sky 
 
 With sv/eet melodious notes, unto the pow'r most 
 
 high. 
 Form'd by the selfsame pow'r and self same wordj 
 We are no belter than the smallest bird. 
 And beasts, and fish, and all the feather'd kinds, 
 Are in perfection, and in birth and minds 
 As good as we ; the place that we possess, 
 Don't make our merit more or virtues less ; 
 Plac'd now the first in this celestial sphere, 
 We ought adore, and heav'ns commands revere^ 
 And prove sincere and constant in our love, 
 And never think ourselves to be above 
 Birds, beasts, or insects, but contented dwells 
 In friendship, and ne'er from our love rebel. 
 Thei'efore no more in thy advice persist^ 
 Or seek to change the motives of my breast. 
 
 TiiK serpent now inspir'dby hell and pride 
 Not yet resigns her usurp'd right to giiide ^ 
 
irv8 TRUE AND FALSE 
 
 But grows more fioTce, (iletermin'd to destroy 
 
 The bliss of Ev(:^,) and all her povv'r imploy, 
 
 To brvak the fri^indiy ties of tne fair bund, 
 
 And makers them disregard heavens strict command. 
 
 w\nd tlms to Eve her weakness s:ie ex.:)rest, 
 
 And thus revealM the bimdness of her breast. 
 
 How art thou blinded to all nob^e views, 
 
 How lon,:^ will you my wise advice refuse ! 
 
 Wdl you still seek to sink us in dis;-^race, 
 
 And brmg contempt upon our numerous race. 
 
 By thy connexion, have you no regrad 
 
 To thy own credit, ^^ill you sldl discan.l, 
 
 My counsels and to heaven's commands adhers- 
 
 And the vain counsels of ihy heart revere. 
 
 And the fickle counsels of thy breast 
 
 To be the wisest counsellor, and best ? 
 
 Will you still scorn the counsels I have taught, 
 
 And set my friendship, and advice at naught ; 
 
 And still declare my counsels are not v;ise 
 
 That urge you to forsake thy prom'se ties j 
 
 Yet f M' your good my counsels I repeat, 
 
 Tho* yoa may think them vile, or indiscreet. 
 
 For sure the noble motives I express, 
 
 Are tending to exalt thy name and bliss ; 
 
 For sure far greater honor you v/ould win, 
 
 If you would leave the law you feel within, 
 
 And with the lion wed, or with the bear 
 
 Unite, and the delights of friendship share : 
 
 And can you now this wise advice resent, 
 
 Aftd now condemn me for my good intent ? 
 
 Or to comply with my advice refuse, 
 
 And this, my friendship, by thy deeds abuse ? 
 
 My wise advice deserves a treatment kind. "^ 
 
 For all my plans are for your good design*d, . J> 
 
 And tending to inspire, with noble views thy mind* J 
 
 Thus plausible she spoke, with subtle art, 
 She sought to change the motives of her heart. 
 Infernal demons never fiercer strove *^ 
 
 To influence angels, to forsake her love, 
 Or to destroy the bliss, of that blest choir above. 
 
 t 
 
FRIENDSHIP. 69 
 
 Or ub'd iTiore intrigue, subtlety or art, "^ 
 
 Than what th'e serpent did to Eve iinpart, ^ 
 
 To ga n her to for-ake tiie dictates of her heart, J 
 
 But all in vain (as yet) her cuunsels prov'd, 
 
 The constant heart of Eve, remain'd unmov'd. 
 
 Not yec induc'd to leave h.er kind regard 
 
 She long had felt: not ytt the fair one err'd 
 
 From w.sdom's path ; not ytt did intreague base. 
 
 Involve the innoceDt in sad disgrace ; 
 
 Once more she spoke, mov'dby the joys she felt, 
 
 While on her tongue the law of kindness dwelt ; 
 
 She opes her mouth with wihdom, and replies 
 
 Sedately thus, and what she spoke was wise : 
 
 VVliy serpent, first and oldest of our race, "1 
 
 Seek ye so fierce heavens image to efface, )> 
 
 Thy wisdom surely sprsngs from motives vile Sc base. J 
 
 Some evil motive does tliy bosom Uiove, 
 
 Such wisdom does not spring fiom pcw'rs above. 
 
 Some evil motive sure inspires thy breast, 
 
 Our Maker's Will stands otherwise coivfest. 
 
 \^i(iW hijD to us his fix't designs declare, "^ 
 
 And view his will in open light appear, J> 
 
 This manifestly shows, that you do W'idcly err. J 
 
 View how alike in form and in their minds, "^ 
 
 Are males and females of each different kmd ; [> 
 
 Does tb.is nc/t show what heav'n at first designed ? J 
 
 Look at their^ forms, their looks, their speech, h size,"^, 
 
 And can you still believe your counsels wise, ^ 
 
 Which tends to dissannul, or break such equal tits. J 
 
 And what disgrace pray can it bring on thee, 
 
 if those a;'e join'd whose form and minds agree ? 
 
 What if tlie dove be w^edded with the hawk 
 
 Or I with one that does morfi^ loiider talk ; 
 
 Or with the lion join in friendly ties. 
 
 What honor could from such conutxions rise ; 
 
 Or wiiat disgrace if dovcs witli doves are titd 
 
 In fiiendly bands, or hawks with hawks allied. 
 
 Or I with man who's in m.y likeness miade, "^ 
 
 Or I in his, when heav'n its powV dsp'ay'd S> 
 
 And form'd me from his side, with him alone to wed j 
 
 What if our Maker's first designs take place, 
 
 Or such connections in tins numerous race ; 
 
60 TRUE AND FALSE 
 
 Say can that be disgrace which he's desiga'd, T 
 
 That isi to have each beast, each bird and kind, J> 
 
 Unitti in friendly ties, and govern'd by their mind ; J 
 
 Jn friendly ties onr kind creator yokes 
 
 Those ones who coincide in form and looks ; 
 
 With partial love he joins their minds and hearts, 
 
 And his blest image unto them imparts i 
 
 Joins them in bands of transport and delight, "^ 
 
 And will y©u now vile viper vend thy spite, y 
 
 To put asunder those, your Maker does unite ? J 
 
 Cease then, no longer with thy counsels seek. 
 
 To separate their kinds, or strive to break 
 
 Their present ties i let every one enjoy 
 
 Their heaven gave right ; no more thy words employ, 
 
 In seeking to divert or change my mind 
 
 To leave my own and wed another kind ; 
 
 For much more wise is it for me to dwell 
 
 In constancy, nor from my state rebel. 
 
 Contented no'^v, and blest with joys sedate, "^ 
 
 What ought induce me to forsake this state ? ' y 
 
 Not the advice you've given in this our long debate.J 
 
 What you have taught cannot my joys enhance ; 
 
 Vile are the argumf:Jits which you advance ; 
 
 'For what's a name to be compared to bliss, 
 
 Or fame, if it destroys our happiness ? 
 
 View to what end a thirst for honor. leads, 
 
 How vain is fame if won by evil deeds. • 
 
 1 rue fLimet alone by constancy's acquired, 
 
 That worthy iame by heavenly hosts admired. 
 
 Fame v/on by f^ilsehood leads but to disgrace, J 
 
 It in its nature tends but to debase, ^ 
 
 It tendeth io destroy and not to raise our race. j 
 
 Inconstancy, can't, be a worthy name, 
 
 For it most surely leads to lasting shame. 
 
 And onght'I nov/ believe thy wor-L^s sincere, 
 
 And thy instructions and advice revere, 
 
 When all the views yoii've urged me to embrace, "j 
 
 Are tending to involve me in disgrace, t 
 
 And to destroy the bliss of this now happy race. j 
 
 No longer serpent wiili vain motives glow, 
 
 IJeaven's wise designs you cannot overthrow^ 
 
FRIENDSHIP. 61 
 
 Let ev^ry one enjoy their equal right, 
 
 <iave them by heaven, to choose how to umte. 
 
 Let beasts with beasts in bands of friendship join. "^ 
 
 And birds with birds and kinds unite with kind, ^ 
 
 And leave sill free to act the dictates of their mind. J 
 
 And like the stars, which pass from pole to pole, J 
 
 In constancy let all our moments roll, t 
 
 And leave all free to act the dictates of their souL J 
 
 Heav'n knows the best how to connect the kinds 
 In friendly ties ; *tis heav*n inspires their minds 
 With every virtuous grace, and for our good enjoins. 
 His strict command and law divinely wise, "^ 
 
 That glorious law, which yo-u so much despise, ^ 
 
 That leaves each other free to join in friendly ties. J 
 Thus spoke the lair, by love of virtue mov'd, 
 Vv'ise was her speech by heavenly hosts approv'd. 
 Her constancy and true and wise reply- 
 To the vile viper mov'd the povv'rs on high. 
 Who spoke her worthy praise in realms above 
 the sky. 
 
 Enraged, the serpent heard this speech benrgn. 
 So v/ise and contrary to her first design; 
 But still by Satan urgtd to overthrow 
 The works of lieaven and plunge her race in woe^ 
 She still persists and claims a right to rule 
 The race, and change the motives of their soul- 
 Seven devils now possest her haughty breast. 
 Or seven vile passions her vile heart possest ; 
 Envy, ingratitude, deceit and pride, 
 Falsehood, malice, hatred, now allied, 
 And image of th' infernal prince of hell 
 In her vile heait predominantly dwell* 
 
 The vicious viper thus to Eve replies-^ 
 Blinded by pride she thought her counsels wises 
 Am I not oldest ? have I not a right 
 To rule, to dictate, govern and unite 
 This numerous race, and teach the m how to jo'n 
 In friendly ties and regulMe their mind ? 
 
 } 
 
62 TRUE AND FALSE 
 
 And shall this race declare my deeds unjust 
 In this dictation, ^vhe^ 1 was form'd the fir 
 Of this just right of mine shall they complain, 
 And treat my proffered counsels with disdain ? 
 From this just right of mine shall they exempt 
 Themselves, and treat my wisdom with contempt I 
 Shall they now think me guilty of a fault, 
 Or criminal when seeking to exalt ? 
 Shall they declare 1 have no right to rule, 
 Or change the present motives of their soul ? 
 The right to dictate, govern and refine, 
 And regulate their minds and deeds, is mine. 
 Thus spoke the serpent with a haughty look, 
 When Eve (and vvisely) thus sedately spoke — 
 
 What regulation need we? are our minds "^ 
 
 Imperfect, or the union of the kinds L 
 
 Not wisely now arranged by laws which heaven en- j 
 joins ? J 
 
 Are not che present motives of our breast, *1 
 
 The noblest views, the wisest and the best )> 
 
 That we can ever have, or beings e'er possest ? J 
 
 This love for truth, and this delightful sense "^ 
 
 Of love, of friendship, and benevolence, )> 
 
 Which renders all alike, without preeminence. J 
 
 Look round, oh serpent, view this chain of love, 
 Uniting this vast race with choirs above. 
 View this vast race with heavenly choirs allied, "] 
 With motives, views and minds, which coincide, •' 
 
 And view their hearts with love, and chains of friend- f 
 
 ship tied. J 
 
 This chain, if broke, can nt'er again be join'd ; 
 We can't regain lost innocence of mind. 
 Oh, how important then to shun the snare, 
 And of the loss of innocence beware ! 
 And how important 'tis for our own good, 
 To shun the poison of forbidden food I 
 The present views and motives of our hearts 
 And kind regards, which heaven to us imparts, 
 And which has now the different kinds allied 
 In friendly bands, is sure our wisest guide* 
 
FRIENDSHIP. 63 
 
 Let then the kinds be by affeetion led ; 
 
 Let this alone induce the kinds to wed ; 
 
 In friendly ties let this vast numerous band 
 
 Obey this monitor, oi* heaven*s command. 
 
 This kind regard does now each one incline "} 
 
 1 o seek a partner of the^elf same kind : ^ 
 
 This is our Maker's work, for he inspires their mind. J 
 
 This partial love he gives to be our guidej 
 And with his works behold it coincide. 
 This fair coincidence, and kind regard, 
 Which now unites the kinds, shows thou hast err'd 
 Far from the laws of wisdom, and transgress'd 
 The laws of justice, and doth now invest 
 Tiiyseif with unjust power and unjust right 
 To rule, to dictiUe, govern and unite 
 This numerous race, and make them disagree, 
 Or break their ties when heaven has made them free; 
 This freedom is to every being given, 
 Free to enjoy the gift bestow'd by heaven ; 
 For heaven inspires us with delightful views. 
 Leaves us free agents for ourselves to choose. 
 This liberty of ours does not extend 
 T©^ wrong, to censure, quarrel or contend ; 
 For when we differ we irom right depart, 
 And liberty to licence we convert. 
 
 Blest with these rights in this delightful state, 
 We need no one to rule or regulate 
 Our minds, or change the motives of our breast, "^ 
 For we enjoy the wisest and the best )> 
 
 Or most delightful views, which beings e'er possest.J 
 Then why dost thou to break these ties engage, 
 O^* claim a right on the account of age 
 To rule this race, and teach the different kinds 
 How to unite, or seek to change their minds I 
 Art thou entitled to a right to rule, 
 Because you are the oldest of ihe whole ? 
 If age entitles thee to hold the place. 
 Of a supreme director of our race, 
 I view our future grief and sorrows vast> 
 Unhappy those who were created last j 
 
ti4 ^ TRUE AND FALSE 
 
 Whose haarts must yield unto thy sovereign swav,^ 
 
 Tyrannic guardianship forced to obey. 
 
 But false thy chiinn and tain is thy pretence, 
 
 It shows thy vileness, and thy want of sense. 
 
 Age has no right to dictate or control 
 
 The motives heav.en has placed within the soul, 
 
 The liberty of choice is each one's right, 
 
 And lii^erty to choose how to unite. 
 
 Therefore, now serpent, from thy claims forbear,. 
 
 Let beasts, and fish, and all the fowls of air, 
 
 Be by regard and by affection led 
 
 In friendly ties, with their own kinds to wed. 
 
 Enraged the serpent heard this speech sedate, 
 And fill'd with envy, malice and deceit, 
 And moved by pride, that vile infernal power, 
 Enraged she walk'd from the delightful bower ; 
 There for a moment meditating stands, *1 
 
 Inventing ways lo break the friendly bands J> 
 
 That then united all, tied by heavens wise commands.J 
 Thus to herself her motives she exprest, 
 And the vile depravations of her breast. 
 Say, mutt I now, when I was form'd the first, 
 Yield twito Eve and own her wisdom just ? 
 When I am oldest, shall she now declare 
 I have no right to rule the birds of air, 
 Or teach the beasts how to connect and join 
 In friendly ties, and alter laws divine ? 
 Shall she my counsels with contempt despise, "^ 
 
 And my wise efforts to dissolve her ties, )> 
 
 Or now presume to s.how or teach me what is wise ?J 
 Shall she declare that heaven has made all free, 
 Or this controlment don't belong to me ; 
 And that I have no sovereign right to rule "^ 
 
 This numerous race, to dictate or control, ^ 
 
 Or with advice to change the motives of their soul? J 
 Shall she now ihink to take away ray right 
 To rule, to dictate, govern and unite 
 This numerous race, and teach them how to join 
 In friendly ties, when this just right is mine I 
 I'll not be wrongM of this my right to sway> 
 She sha1 mv wisdom and advice obey* 
 
FRIENOSHIP. 65 
 
 She shall no more my wise advice refuse ; 
 I will for her a friend cUid partner choose. 
 A sovereign right of guardiansUip I claim, 
 ' Tis mine by age, and 'tis by right the same. 
 
 Thus thought the subtle serpent moved by pride, ^ 
 Inspired by Satan her infernal guide, ^ 
 
 To rule the numerous band, and over all preside. J 
 While Eve admired by all, sedately sat "j 
 
 Beneath the grove, and thus employed her thought, J>. 
 On meditations sweet, on her blest happy lot ; J 
 
 How to convince the serpent of her cr.me, 
 In tempting her to break the law sublime. 
 And with true vvisdo n stimulate her mind, 
 Strict to obey thelaWs whica heaven enjoin'd. 
 
 Thus as she thought, before the graceful fair 
 The serpent walk'd ; and with a haughty air, 
 Addresses Eve. Once more, dear friend, adhei'e 
 To my wise counsel* and advice sincere ; 
 While I reveal the views I have within, 
 (When I am unto thee so nigh akin") 
 Let not my counsels in the least offend, 
 But thank the kind endeavors of a friend, 
 Who seeks to raise you to a higher state, 
 Gain you a name that will be lasting great ; 
 And teach you now what plan you ought pursue, 
 And high exalt you in the public view. 
 Such is the motives of my present theme ; 
 Can you such motives now unfriendly deem ? 
 Or think i would now unto thee advance 
 Such counsels as would not thy joys enhance ? 
 Or that I would now unto thee impart, "] 
 
 Unwise advice, or evil views insert, ^ 
 
 Or give you such advice as would your credit hurt. J 
 Sure you have no just reason to distrust 
 My friendship false, or views to be unjust ; 
 But^have the strongest reasons to believe, 
 That my wise counsels for your good I give. 
 Come then nor longer mv adviee refuse, 
 F4 ' 
 
65 TRUE AND FALSE 
 
 Which tends to fill thy heart with noble views ; 
 
 Nor think me criminal, or indiscreet, 
 
 If I to thee my former words repeat ; 
 
 That IS, to have you leave your present ties, 
 
 And to adhere to counsels truly wise* 
 
 Such counsels as I'll now to thee impart. 
 
 Which tend to till with noble views thy heart. 
 
 Come, break all promises that you have made, ^ 
 
 And be by reason and by counsel led ; )> 
 
 Let me advise you how in friendly lies to wed* J 
 
 Come now, be wise, forsake thy present vows, 
 
 And seek to win the lion for a spouse ; 
 
 He far surpasses man in strength and size, 
 
 His speech is louder and his deeds more wise. 
 
 If this don't suit you seek to win the bear. 
 
 Or with the tyger seek those joys to share, 
 
 W hich flow from wedded ties, and thus obtain, ^ 
 
 A nobler partner and a- higher name ; ^ 
 
 Then you in joy may live, and lai^ting be your fame. J 
 
 Thus spoke the serpent — Satan fiU'd her heart 1 
 With all her views, hell used its utmost art J> 
 
 To disunite the kmds, and heaven's designs invert. J 
 Though hell with malice fdl'd the serpent's mind "^ 
 And rendered her to every virtue blind, )> 
 
 She could not overthrow what heav'n at first design'd.J 
 Nor could the serpent in fair Eve excite *^ 
 
 The vain belief, that what she taught was right, J> 
 
 Or with her artful words, control the realms of light. J, 
 
 Eve with regret heard this delusive speech, 
 And the false wisdom she presumed to teach. 
 Her bosom with unusual wisdom glow'd, 
 (Most wise of any in the fair abode) 
 And to the serpent wisely she replies ; 
 Truth was her guide, and what she spoke was wise ; 
 For heaven endowed her with superior grace, 
 And with true wisdom, to instruct hti race 
 In virtue's blissful p^th, well suited to the place. 
 
 } 
 
FRIENDSHIP. 6f 
 
 Serpent, with great surprise your words I hear, ^ 
 And can you now pronounce the same sincere, f* 
 
 Or can you now declare I ought your words revere ?J 
 Words, if I heed, will lead me to disgrace, 
 And if 'Embraced will all i.y joys efface. 
 Will you now urge me for my credit's sake, 
 My promised vows and heavens commands forsake> 
 And with the beasts unlie, in friendly bands, 
 And d sregardour Maker's strict commands, 
 And plead such unions would exalt my bliss, 
 Or raise me higher in my happintjss I 
 Far be the thought from me ; such ties I scornj- 
 They tend but to disgrace, not to adorn. 
 They tend not to eni^ance my joys or name. 
 But tend to sink me in disgrace and sliame. 
 I therefore shall thy proffer'd words refuse ; 
 Then in thy heart restrain thy evil views. 
 Forbear to urge advice, and wisely curb 
 Thy vain desires } no more with words disturb 
 The present motives which control my mmd, '^ 
 
 And with regard allies me with my kind, J> 
 
 Nor call those laws unwise, our Maker has enjoin'd.J 
 Who thinks my ties unwise but owls and you ? 
 Others perhaps have quite a different view, 
 And think it much more honor to fulEl 
 My promise made, and our Creator's will. 
 The heavenly hosts may think my present ties, ^ 
 
 And all the just, the virtuous, true and w«se, ^ 
 
 To be more honorable than those which you advise* J. 
 Infernal demons join'd with thee alone 
 May think the counsels wisdom you have shown ; 
 But angels and the holy lK)sts above 
 Believe it wise to be control'd by love ; 
 Which are the noblest and the wisest views, 
 Those Angels have, or those which else infuse I 
 Or those which heaven has placed within our race^ 
 Or those which you now urge me to embrace. 
 
 Thus spoke the fair, when in a haughty tone 
 The serpent speaks — ^let heavenly things alone^^ 
 Think not to turn me by thy art or words, 
 Not owls alone, but all the race of birds 
 
at TRUE AND FALSE 
 
 Believe thy promised ties to be unwis?, 
 
 And ilimk yju rniy;rtt obtdia son^ higner ties- 
 
 Thinli Qot to prove my counsels are unjust, 
 
 Wiien I d:n oldest and was formM the first. 
 
 For a:;5e entkies mc to the high place. 
 
 As a supreme director of our race. 
 
 If not my age, my heght ^nd w.sdom must 
 
 Convince you, Eve, thai this my claim is just. 
 
 I'm now encitled to the sovereign sway "^ 
 
 By neigUt and age ; toe wisdom 1 display ^ 
 
 Ten Is to exalt thii race ; they ought my words obey. J 
 
 For wise I am ; my age has made me wise ; ^ 
 
 Wise are my plans, and wise the friendly ties, J> 
 
 And honorable the unions I do now advise. J 
 
 Being now the wisest I ought now employ 
 
 My wor ;s and counsels to promote your joy, 
 
 And place within your heart a nobler view 
 
 Than what thy fancy leads you to pursue. 
 
 And while I now my words and time devote 
 
 To raise you higher and thy joys promote, 
 
 Accept ray couasels* to advice adhere, "^ . 
 
 And I will make this my advice appear J> 
 
 All plam and re?^sonable, and unto you sincere. J 
 
 What can be more exaltative than fame, 
 Or to obtain a great and lasting name, 
 And to forsake or scorn the joys of love. 
 And conquer fancy, and to rise above 
 Those mean emotions placed within our hearty 
 Which heaven, you say, for our own bliss imparts ? 
 Now ought I, Eve, my sovereign right resign. 
 And be dictated by the laws divine ? 
 Say, are the laws that heaven has for us made, *) 
 
 And the injunctions heaven has en us laid, )> 
 
 More nobler than the views that I have now displayed ?J 
 Can you now, Eve, against my laws protest, 
 And now declare the views that Tve exprest, 
 Not wiser than the law that's written In your breast ? 
 
 Thus spoke the serpent, by vile pride depraved, 
 For the infernal power bad now engraved 
 
 J 
 
 } 
 
FRIENDSHIP. S9 
 
 His hateful Image in her haughty heart, 
 
 And did to her his attributes impart. 
 
 Falsehood-, deceit, and malice, envy, pride, 
 
 Ingratitue and hatred now preside 
 
 O'er all her thoughts, no lovely graces dw^ell 
 
 In her vile heart, vile instrument of hell. 
 
 Aid to infernal demons she now sto^d, 
 
 Hateful to truth and every thing that's good. 
 
 At war with heaven, and with the powers above, 
 
 Thus the vile viper with vile reasonings strove, 
 
 7^0 gain the happy Eve to leave the joys of love. J 
 
 But Eve more wise by heavenly graces blest, 
 
 Thus to the Serpent hei wise mind exprest— 
 
 1. 
 
 J 
 
 } 
 
 Seiipent, foiUear such counsels to impart, 
 Yo break the law that's written in thy heart y 
 Forbear to claim a sovereign right to rule "^ 
 
 This race or change the motives of their soul ; )> 
 
 We were not form'd to be hound under your control. J 
 Free we were made, and freedom is our right, 
 Free to enjoy those transports of delight 
 Which from affection flow, and choose how to unite. 
 Th:s right to us our great Creator gave, 
 And will you now this race of his deprave, 
 And for thy vain desire of winning lame, "^ ' 
 
 Involve thy race in deep distress and shame ? ^ 
 
 Gan this exalt you, say, or be a worthy name ? J 
 
 Is fame an. object worthy our pursuit ? 
 *Tis to our happiness forbidden fruit. 
 Let us for once its hateful nature view, "T 
 
 And see what consequently Will issue, jS* 
 
 If we as you desire, this thirst of fame pursue. J 
 
 Were all this racs hy thirst for honor led. 
 Or thirst for fame through all this garden sp»'ead, 
 Sad discord would from its vile influence spring ; 
 Each one, might strive to be a sovereign king% 
 The lion would usurp the power supreme. 
 And think the rest ought fear and worship him. 
 The tyger might as well the selfsame worship claim,"\ 
 The leopard then might seek to win the name, J> 
 
 And all thii numercus race with like desires for fame,J 
 
re TRUE AND FALSE 
 
 Might (and as justly) claim the sovereig\i sway ; *) 
 
 And with a haughty tone to others say, y 
 
 lam most fit to rule, you ought my Wfjrds obey. J 
 
 W^re these our views, say wiio would condescend 
 
 To worship others ; would they not contend, 
 
 And fight, and kill, and quarrel, and devour, 
 
 To gam the name of holding sovereign power ? 
 
 Were all our race possest with the same views 
 
 You now retain, or seek now to infuse. 
 
 Sad discord would through all this region reignj 
 
 And sad destruction waste this happy plain. 
 
 Thy counsels tend not to exalt this race, 
 
 But tend to smk us into deep disgrace. 
 
 Thy counstds spring from motives base, obscene, 
 
 Nothing is more diminutive and mean ; 
 
 Or more degrading in the public view, 
 
 Than to exalt ourselves and prove untrue, 
 
 ^Tis what the glorious hosts m heaven despise, 
 
 And scorn'd by all the virtue.? >, true and wise. 
 
 A iiurst for fame so empty, vde and vain, 
 
 We ought forever in ourselves disdain. 
 
 *Tis hateful to the glorious hosts on high, 
 
 It cannot yield delight or satisfy. 
 
 How vain's the thirst that can't be satisfied^ 
 
 Qv any view that is inspired by pride. 
 
 Fame's like a bubble floating on a stream. 
 
 Or like the substance of a pleasing dream, 
 
 Which vanishes with a touch, a trifling noise 
 
 Breaks the delight of visionary joys. 
 
 So vain is fame, despised by powers above ; 
 
 It yiekh no pleasure like the joys of love. 
 
 Love or affection blooms with beams of peace. 
 
 The more we feel, the more our joys increase 5 
 
 It high enlivens and exalts the mmd 
 
 With kind emotions, and with motives kind. 
 
 It fills all hearts with gratitude divme, ♦ 
 
 And ties all beings with a band benign. 
 
 In angels hearts it does its rays infuse ; 
 
 These are their noblest and their highest views. 
 
 Their kind affections fills that happy choir "1 
 
 With sweet delights ; they feel no vain desire y 
 
 To leave their present joys, or seo^k a station higher.J 
 
FRIENDSHIF. ft 
 
 But those who left their first estate or love, 
 
 By pride excited to conspire above, 
 
 And fell fj om bliss when higher joys they soughtj 
 
 Lie bound in chains of darkness made of thought. 
 
 Their thoughts of glory, past and present shai»e, 
 
 Creates their anguish and inspires the flame. 
 
 And bo must we if we forsake our love, 
 
 That joy implanted by the power above, 
 
 Or to our present joys, false or inconstant prove. 
 
 Bound down with thought must feel our tortur'd mindj 
 
 And have no power to break the chains that bind ; 
 
 If this should prove our fate who could we blame ? 
 
 Heaven would be blaiTieless ; we, involved in shame, 
 
 Could we to heaven our great distress impute, 
 
 When wisely warn'd to shun forbidden fruit ? 
 
 Could we then say that heaven did us deprave. 
 
 When heaven has sought and used all means to save^ 
 
 And left us free ? but warn'd us for our good, 
 
 To shun the poison of forbidden food. 
 
 Now, wisely warn'd by admonitions kind, 
 
 To shun that food destructive to the mind, 
 
 Inconstancy ; let us forever prove 
 
 True to our hearts anxl to this joy of love. 
 
 Life of our souls and minds, tht? gill of powers above 
 
 Nor let us e'er this joy of love forsake, 
 
 If angels fell let us true warning take, 
 
 Avx\ shun the way by which the angels fell, 
 
 Nor from our joys or from our heaven rebel, 
 
 And be contented with our present lot, 1 
 
 And banish all vain motives from cur thought, > 
 
 Lest we to give account, be by our Maker brought. J 
 
 Nor vainly think above these joys to rise, 
 
 But be contented with our present ties. 
 
 Obedient to heaven's will, or laws divinely wise. 
 
 I 
 
 } 
 
 Thus spoke the fair. The serpent thus proceeds- 
 Are we accountable for all our deeos ? 
 What right hss heaven to call us to account. 
 And can we not that threatened fate surmount ? 
 Are heavenly powers deserving of our praise ? 
 And must we now be bound to sptnd our days? 
 
r2 TRUE AND FALSE 
 
 Or an eternity of endless t'me, 
 In singing anthems to the power sublime, 
 And never win or gam a spark of fame. 
 Or have no being e'er extol our name ? 
 We ought for our own selves some sovereign wor- 
 ship claim* 
 
 i 
 
 ise, J 
 
 To this vile speech the constant Eve replied — 
 Shall we who are with heavenly hosts allied, 
 And are by nature pure, with holy angels tied, 
 Now leave our love, and kind, and joyful ties, 
 Scorn our own happiness, and seak to rise 
 Above what heaven inspires, or laws divinely wise; 
 And for ourselves a sovereign worship claim, 
 And leave our bliss to win a spark of fame ? 
 Or vainly think we can our motives hide 
 From Him who does o'er numerous worlds preside r 
 If such is thy belief it is absurd ; 
 For He who form'd vast regions with his word, 
 And has vast worlds into existence spoke, 
 And with one glance can through all regions look, 
 And view how stars in their own orbits run, 
 Move and revolve in circles round the sun ; 
 See how each globe does its own orbit trace, 
 And circling roll through fields of boundless space; 
 See how around and how they glide between "^ 
 
 Each other, and what times they intervene, )> 
 
 And form'd a natural cause to move the vast machine,J 
 Composed of worlds; an J with one look can pierce 
 Through numerous worlds that form an universe ; 
 And with his words can all these worlds control ; "^ 
 Himself the great Creator of the whole, y 
 
 Well knows each secret thought or motive of our soul J 
 He knows what motives actuate our minds, 
 Each vain desire, and all our base designs ; 
 Such is his knowledge and his wond*rous love, 
 Nothing without his aid can grow or move, 
 And every joy we feel flows from this power above. 
 Yon shining spheres He with his word controls, 
 And with his iniai^e He now fills our souls. 
 The richest gift that beings can receive, 
 And ercalest blessinj^ He has power to erivc 
 
FRIENDSHIP- ^75 
 
 Great is 'that God arid great the praise we owe 
 To him who gave these fragrant groves to blow, 
 And caused the crystal streams from lasting founts 
 
 -to flow. 
 Great praise we owe to that Almighty power, 
 Who torm'd this realm and spread each fragrant flow'r; 
 To that wise power who such wise power displays, 
 Lit us with joy loud tuneful anthems raise, 
 And let far distant realms re-echo back his praise. 
 
 } 
 
 1 
 
 } 
 
 Thus to the serpent Eve exprest her views, 
 Sut still the viper her design pursues. 
 Enraged she heard her Maker's name extol'd 
 So high by Eve ; inflamed she grows resolved 
 To make the happy fair like her in guilt involved. 
 As horrid flames from burning Etna flash, 
 Or raging boars their ivory tushes gnash, 
 Or as on rocky shores the rol.ing billows dash. 
 So from the serpent's eyes quick flashes dart ; 
 Enraged she speaksj and does to Eve impart 
 (As wave salute the shore) the malice of her heart. 
 
 Forbear, oh Eve, to show thy Maker's power. 
 By distant globes or by the blooming flower; 
 !Foibear to show thy Maker's wondVous love, 1 
 
 Or prove all blessings flow from powers above, . I 
 Or by the things we view cur Maker's greatness f 
 prove. J 
 
 *Tis not for us our Maker's works to trace, 1 
 
 Or show his goodness ; our exalted place L 
 
 Requires of us to seek high to exalt our race. J 
 
 This is our duty ; we ought seek to raise 
 Our race to honor, not to spend our days 
 In seeking to enhance cur great Creator's praise% 
 Let others sing his praise ; let birds through air 
 Extol his name, his wonderous love dechre ; 
 But let us Eve this meaner task refuse. 
 And now employ our minds on higher views ? 
 On ncbler objects let us spend our time 
 G 
 
 I 
 
1 
 
 74 TRUE AND FALSE 
 
 Than singing anthems to the power sublime ; 
 In songs of praise let beasts and birds unite, 
 And praise their Maker with a ckie delight. 
 But let us Eve, employ our nobler minds 
 On higher views, nor join those meaner kinds 
 In songs and anthems to that heavenly power, 
 Who gave us life and spread each fragrant flower. 
 Let us now, Eve, esteem ourselves above 
 The beasts and birds, and scorn the name of love.^ 
 Nor more disgrace ourselves to talk with birds, 
 Nor more with songs of corresponding words 
 Unite with fish, who dwell beneath the stream, 
 In songs or anthems to the power supreme. 
 
 As from her mouth the counsels vile issue. 
 From her blue eyes quick darts of anger flew, 
 Enraged to think that Eve believed her words untrue 
 NxDt angry looks could turn the heart of Eve, 
 Nor solemn tones could make the fair believe 
 "Twas real wisdom to forsake her love, 
 Or break the law enjoin'd by powers above. 
 As the vile viper with resentment burn*d, 
 Eve to the serpent this reply return'd. — 
 Is it disgrace to show our Maker's power, 
 By distant globes or by the blooming flower ; 
 3n distant stairs his wonderous powtr to trace, 
 Or show hii glories to this numerous race ? 
 Is it a work diminutive tofaise 
 His name, or join with birds to sing h's praise ? 
 Shall we forbear with corresponding words 
 To sing his praise, and leave the task to birds ? 
 Shall we forbear (by beasts and birds confest 
 First in creation^ most with knowledge blest) 
 To s^ng his praise, when bi*'ds around extol. 
 And sing the praises of this Lord of all ? 
 *Tisno disgrace but honourable to join 
 With beasts and birds to praise the power divine. 
 Then let us long our Maker's glories sing, *| 
 
 And with the birds assembled in a ring, f 
 
 Join in melodious notes and praise our heavenly King. J 
 
rRIENDSHIK r^ 
 
 And like the angels in yon realms of light, 
 In sweet melodious songs of praise unite ; 
 
 And loudly spread our M^aker's praise around, "] 
 Let distant worlds hear the melodious sound, [ 
 
 And let far distant realms high with his praise re- f 
 
 bound. J 
 
 Thus spoke fair Eve by heavenly wisdom moved ; 
 But pride can never bear to be reproved ; 
 The proud can't bear the truth ; its glorious rays 
 Burns the proud heart like a hot sulph'rous blaze. 
 Proud of her age and of her high descent, "1 
 
 The serpent now on Eve*s destruction bent, J> 
 
 Had a long length of time in fruitless efforts spent j J 
 With base, infernal counsels ta invert "] 
 
 That image heaven had placed within her he«rt, p 
 
 And her contented mind from virtues ways divertf J 
 As Eve with wisdom did her words reprove. 
 So much more fiercer the vile vipeiAptrove, 
 Resolved she was hell's Intents tof^iil, 
 And gain her own base and inftrnal will. 
 Enraged the serpent heard this wise reply, 
 While from her eyes quick darts of anger fly f 
 From her vile heart a tide of rage issues, 
 And with a lofty air exprest her views. 
 As Vesuvius swell'd with haughty pride, 
 From its high summit pours a burning tide 5 
 With angry flashes from its lofty brow, 
 Pours devastation on the fields below ; 
 And with loud sounds and loud repeated roarS; 
 From its huge breast a fiery torrent pours, 
 So the vde viper poinM on Eve her rage, 
 And boasts her' wisdom and superior age* 
 
 Will you still Eve, my wise advice refuse, 
 And still reject my wise and noble views ? 
 Will you continue still to disregard 
 My wise advice, and my wise plans discard ? 
 If so, go Eve , be governed by your mind, 
 Till youL at last by sad experience find 
 
.} 
 
 ;6- TRUE AND FALSE 
 
 That these wise counsels I to thee impart. 
 Exceed those views now placed within your heart J 
 Till you by sad experience find my word 
 Wise and sincere, not arrogant, absurd. 
 When you are by thy blind affection brought ") 
 
 To sad destruction, think then how 1 sought, ^ 
 
 To save you from thy fate, by wisdom I have taught.J 
 Then will you find the friendship you despise, ~] 
 
 And my wise efforts to destroy your ties 5> 
 
 To be a frieiKjship kind, sedate, and truly wise. J 
 
 But this vile speech iid not induce her heart 
 To prove inconstant, or from truth depart, 
 Fix*d in her love uninfluenced she remains. 
 Infernal friendship she as yet disdains. 
 Serpent forbear, (the constant Eve replies) 
 Nor longer seek to break my prtstnt ties. 
 Ox call thy friendship true, or counsels truly wise 
 False is that friendship you so much pretend, 
 *Tis not true friendship to destroy a friend; 
 For thy vile counsels tend but to efface 
 The joy and happiness of all, this race; 
 They tend to smk us into sad distresSi 
 And not to ra^se us in our happiness. 
 That friendly law enjom'd by powers above^ 
 That law of wisdom or that law of love, 
 Is the best law which beings can invent, 
 To fill our hearts with pleasure and content» 
 This is our best and far our wsest guide, 
 A law of glory, though despised by pride. 
 This gloi^ious law our Parent has enjoin'd 
 On all our race, and for our bliss design'd. 
 Just IS his law, and ^tis divinely wise. 
 For it connects our race in equal ties, 
 And leaves all free to act without controu]. 
 The kind emotions of their heart and soul. 
 It giants a just and equal right to all. 
 And if we brtak it we must surely fall 
 From this delightful paradise of bliss, 
 Or from the happy motives we possesJ^. 
 
FRIENDSHIP. ri\ 
 
 Cease then, no longer Aviih thy words entice. 
 
 Or strive to change my mind by your advice* 
 
 I need no guardian to instruct me how 
 
 I ought unite, thy claims I disavow. 
 
 As I'm content and feel no vain desire *^ ' 
 
 To leave my present state to win a higher, ^ 
 
 Or against my own bliss or happmess conspire. J 
 
 I ask no counsels or advice from thee^ 
 
 All 1 desire is this, to leave me free ; 
 
 Free to enjoy the dictates of my mind, *^ 
 
 That is, to be allied with my own kind, J-' 
 
 And to obey that law our Parent has enjoin'd* J , 
 
 If you are friendly as you now pretend, 
 
 By your comphance prove yourself a friend. 
 
 Leave me unmoved to taste the joy that flows 
 
 t'rom constancy, and that which love bestows. 
 
 Enraged the serpent heard her plans refused, 
 And thought herself by Eve's true words abused, 
 t'or such's the nature of an evil^iew, 
 It cannot bear the one that's jusc and true* 
 Pride cannot bear to hear the truth disclosed. 
 For it by nature stands to truth opposed* 
 For truth and falsehood cannot be allied, 
 And falsehood is an attribute of pride, 
 For Satan never did m realms of truth abide ; J 
 
 But hateful to the truth and joys of love, 
 Pride has forever warr'd with powers above. 
 All those w:ha wear the image of that power, 
 By nature vile who seeketh to devour, 
 HatdW:ruth, andfehirst for honor, power and fame, 
 Seek to exalt themselves and their own name, 
 And truth, 'tis evident, will such vile minds inflame. J 
 So Eve's true speech inflamed the serpent's bieast^ 
 "Which was with Satan's attributes possest ; 
 Enraged she heaves as Etna when convulsed 
 With sore eruptions, yet she raged repulsed 
 By heavenlywisdom and with true replies. 
 To her vile counsels arrogantly wise. 
 G3, 
 
 \ 
 
 \ 
 
7% TRUE AND FALSE 
 
 Will you yet Eve continue to reject 
 My wise advice and treat it with neglect ? 
 When I am oldest wih you now refuse 
 To reverence mti, or heed my noble views ? 
 Now would you Eve, deprive me of my place 
 As a supreme director of this race, 
 When I by age and wisdom do excel 
 All those who do in this fair region dwell ? 
 And can you now make any more pretence, 
 That I can't justly claim pre-eminence ? 
 Does not my age convince you of my right 
 To rule, and teach this race how lo unite ? 
 I am by age and wisdom qualified "J 
 
 To rule this race and over all preside, 
 And teach them how to join and be their sovereign 
 guides 
 
 
 ; 
 
 Enraged she spoke, for Satan fili'd her soul 
 With all her views and wishes to controul, 
 And that superior age entitled her to rule. J 
 
 Eve once more seeks to calm the serpent's rage^ 
 AikI to convince her that su]>erior age 
 Did not entitle her to power supreme, "^ 
 
 O'er beasts, or birds, or fishes of the stream, • 
 
 But 'twas their Maker's right the power belong'd f 
 to Him, J 
 
 To place whoe'er He pleased as He thought best, 
 To rule, to govern or direct the rest. 
 That their Creator had a right to place, 
 If he saw fit, the youngest of the race 
 To rule the rest ; and that her views and pride, 
 Made her unfit to govern and preside. 
 Eve now with wisdom seeks to guard her race 
 From the vile views the serpent did embrace. 
 Which in their nature led to sink them in disgrace* J 
 
 Serpent, how inconsistent are thy words; 
 Are you far wiser than the beasts or birds ? 
 Because you are the oldest, must this band 
 Be bound, unwilling, under y©ur command ? 
 
 \ 
 
X 
 
 FRIENDSHIP, Vt 
 
 Hard is our fate if this is heaven's decree, 
 
 Tiiat all this race must be controui'd by thee* 
 
 If heaven intended age should bear tiie sway, 
 
 And that the rest should chy comnriands obey, 
 
 Wliy has our Maker not to us declared 
 
 That He's on age the sovereign power conferr'd $ 
 
 And to this race made his intt-ntions known, 
 
 That sovereign p )Wt'r, belongs to thee alone ? 
 
 But heaven it seems has no such thing design'd, 
 
 But has on us this strick command enjoin'd, 
 
 To be controui'd by love and govern'd by our mind. Jj 
 
 While we are by these kind emotions moved, 
 
 Our deeds no doubt will be by heaven approved. 
 
 While we're controui'd by love and motives kmdy 
 
 And heaven's blest image blossoms in our mmd^ 
 
 We need no president with sovereign sway, 
 
 To give us livvs, or make us them obey. 
 
 Why need we say, one to controul the rest ? 
 
 The law that heaven has placed within our breast^ 
 
 Is fcir our wisest monitor and gu de ; 
 
 By this wise law, long let this race be tied; 
 
 Let all be govern'd by this law of love, 
 
 And true and constant let us ever prove. 
 
 Cease then, nor claim a sovereign right to rule "^■' 
 This ntimerous race ; seek no more to controul }> 
 
 The dictates of their heart,. or motives of their soul. J j 
 But serpent, if you stdl persist to claim 
 The sovereign power, or to usurp the same> 
 Let me convince you that the powers above, 
 Will of your usurpation disapprove. 
 An usurp'd right to govern can't be just, 
 Nor can those, justly, who were form'd the firsts 
 Claim the pre-eminence or power supreme, 
 O'er beasts, or b rds, or fishes, of the stream^. 
 True and as justly might the youngest bird, 
 Claim the pre-eminence, nor be absurd ; 
 Some might as justly for superior strength 
 Chim sovereign po\yer, and some for size or lengthy 
 
m TRUE AND FALSE 
 
 Might claim the power, and some might make pre- "^ 
 tencc, : 
 
 That their loud speech or their superior sense, r^ 
 
 Gave them undoubted right to hold prc-emmence. j 
 
 But unto man the soverei^^n ri^ht is given 
 
 By their Creator, 'tis the will of heaven. 
 
 If our Creator has on man confer'd 
 
 The sovereign power, has he horn justice err'd ? 
 
 If our Creator does on man confer 
 
 A right to rule the beasts and fowls of air,. 
 
 *TiS no injustice, he has done no wrong, 
 
 For to oui w se Cre Uor does belong 
 
 A right to govern and direct this bind, 
 
 And to enjoin on all a strict command* 
 
 Let this consideration calm thy rage, 
 
 Kor more pretend that thy superior age 
 
 Ent ties thee to bear the sovereign sway, 
 
 Or that the younger ought thy words obey. 
 
 Although thy age surpasses all the rest, 
 
 This docs T'Ot prove thy counsels are the best ? 
 
 Or that you are most fit to hold the place. 
 
 As a supreme director of thy race. 
 
 For your vile motives, and your views and pride^ 
 
 Make you unfit to be a sovereign guide ; 
 
 For those who gov<frn others ought; retain 
 
 Just views of heavt^n and evil views disdain. 
 
 They ought to seek in others to infuse, 
 
 Just, virtuous principles and virtuous views* 
 
 They ought to teach their subjects to revere 
 
 Their Maker's law, and prove to all sincere. 
 
 They ought in others at all times instil, 
 
 A strict obedience to their Maker's will. 
 
 But those who woi.dd force others to obey 
 
 Unjust commands, and thirst for sovereign sway. 
 
 Seek their own glory and usurp the right 
 
 To rule, to dictate, govern and unite. 
 
 Are sure unfit o'er others to preside, 
 
 Or be a ruler or a sovereign guide. 
 
 Cease then nor longer make a false pretence. 
 
 That age's entitled to pre-eminence. 
 
FRIENDSHIP. m 
 
 This true reply of Eve like all the restj 
 Excited anger m the serpent's breast ; 
 Inflamed she raged, with anger she rephed— « 
 Am 1 unfit o'er others to preside ? 
 Shall this our race be left entirely free 
 To act their mJnds and ne'er adhere to me ? 
 Will you still seek to prove my claim unjust 
 To sovereign power, when I was form'd the first ? 
 Will you still strive or in this race excite, 1 ' 
 
 That heaven has gave them an undoubted right J^ 
 
 To act for their own selves, and cnoose how to unite ?J ^ 
 Will you still teach them heaven has made them freej 
 And not to put their confidence in me ? 
 The oldest have a right to rule the rest, 
 For their opinion sure must be the best ; 
 They know who are most suitable and fit 
 To be alhed, the younger ought submit 
 Unio their counsels and believe them wise, ^^ 
 
 And reverence and obey v»hen ihey advise> 5 
 
 And join as they think best in bands and friendly r 
 
 ties. J 
 
 Be silent then, nor in this race excite /I 
 
 A false belief, that I've no sovereign right r 
 
 To teach them how they ought in friendly bands unite.J 
 No more pretend I have no right to guide, "1 
 
 Of that this race ought not in me confide, r* 
 
 Gr that my views do not with angels coincide. J, 
 
 Thus spoke the serpent Vvith a scornful look^ 
 When Eye, and wisely, thus serately spoke- 
 Serpent, how inconsistent is thy rage, 
 How false thy claim on the account of age 
 To hold a sovereign right or power s'jpremjgj 
 O'er beasts, or birds, or fishes of the stream. 
 Thy claim to power appears to rre absurd. 
 For every heast, and every fish and bnd 
 Have equal right to act withoui controu), 
 The views implaiUed in their heart or soul 
 Each one's entithd ('tis a heaven gave right) 
 Their Maker dots in them this love excite 
 And leaves them free to act^ and choose how 
 
 'Ul- 
 
 g^t) T 
 
 ite, > 
 
 low tounitejj 
 
} 
 
 fi TRUE AND FALSE 
 
 Now view this race by heavenly love inclined, *^ 
 
 To seek a partner of the selfsame kind, J> 
 
 Moved by the kind regard implanted in their mind. J 
 
 Now view thi>i race by heavenly friendship tied, 
 
 View all the kinds With their own kinds allied, 
 
 View how their looks and form agree or coincide. 
 
 This partial love v/hich kinds retam for kinds. 
 
 Shows God's foreknowledge and his first designs ; 
 
 He for that end inspires their breast with love, 
 
 Their forms and views does his foreknowledge prove. 
 
 That he foreknows what unions wiil take place^ 
 
 Ov what connections in this numerous race, 
 
 Is evident, and yet he leaves us free "^ 
 
 Though he has bound us by a fix'd decree, J^ 
 
 That kinds should jom kinds or with their kindsagree.J 
 
 And his decrees are holy, pure and just, 
 
 And we may safely in our Maker trust ; 
 
 Sis wise commands He's for our safety given, 
 
 And if we break them there's no fault in heaven* 
 
 !For our Creator's laws and wise coiumands* 
 
 Preserves true freedom to this numerous band j 
 
 It don*t on us an unjust task enforce. 
 
 But leave-3 us agents to a right of choice. 
 
 Free to enjoy the pleasures of the soul, 
 
 That springs from love and act without controul. 
 
 Such is our state and 'tis a glorious right, *1 
 
 Thus to bt* bound by transports of delight, 'J> 
 
 And laws th it leave us free to choose how to unite. J 
 
 Freedom's our right and heaven has made us free, 
 
 Aiid ou^ht we now resign our lights to thee ? 
 
 Made free by heaven rnuit this vast race resign 
 
 Thtir Maker's laws to be controul'd by thine ? 
 
 Muiit th 3 vast rcjce now with true love aUied, 
 
 Yitld up this bliss to gratify thy piide? 
 
 Cease ths n^ nor longer with thy counseK strive^ 
 
 Or this fair race of their just rights deprive ; 
 
 Be viTise and from such evil views refrain. 
 
 For heaven will render all thy efforts vaiu. 
 
FRIENDSHIP. 6^ 
 
 Thus to the serpent Eve sedate replied ; 
 True was her speech, too true to be dtiiitd, 
 Yet it did not agree with the vile viper's pride. 
 Enrac^ed she heard this true and virtuous speech, 
 And the true wisdom she presumed to teach ; 
 Her breast with anger buir/d, and with a grin, 
 She show'd the mahce she retained within. 
 For pride can't bear to have the truth preside, 
 But thinks that justice ought to yield to pride ; 
 And yet the proud by seeking to effi?ce 
 The works of heaven, bnng on themselves disgrace^ 
 So did the serpent by her vile designs, 
 In vain attempt to disunite the kinds, 
 Bring on herself disgrace and endless shame, 
 But won what she iiad sought, a h'^teful name. 
 
 } 
 
 Now fill'd with envy, malice, rage and pride. 
 The vicious viper unto Eve replied — 
 Why Will you Eve continue to oppose 
 The wise advice and counsels 1 disclose, 
 And n atrimonial ties I do for you propose ? 
 All 1 desire is to cxali you, Eve, 
 For that intent my wise advice I give ; 
 I wish to raise you by my counsels wise, 
 Above thy present love and prom>st'd ties ; 
 I've sought to raise you far above thy kind, 
 And place more nobler motives in your mind. 
 Such are my motives, such my present vie wsj 
 And such the kind endeavors you refuse- 
 Such is the friendship 1 retain for you, 
 And such the kmd regard you detm untrue. 
 Then why will you my wise advxe reject, 
 And treat my friendly counsels with neglect ? 
 Or treat me for my kind advice with scorn, 
 Ingratitude for kind regard return. 
 As I was form'd the first of all t);is race, 
 I have, oh Eve, undoubte<3 right to place 
 What views I please withm their hearts and mind^;- 
 And to advise, dictate and join the kinds ; 
 And 'tis the duty of this numerous band, 
 
 }; 
 
6^ TRUE AND FALSE 
 
 To reverence and obey what I command. 
 
 And 'tis the duty of man, beasts and birds, 
 
 To heed my counsels and obey my words. 
 
 The younger ought submit and be controul'd, 
 
 And take advice and counsel from the old. 
 
 They ought to view the counsels they impart, 
 
 Above the love or motives of their heart. 
 
 They ought to love and join as they advise, 
 
 ]n wedlock or in matrimonial ties, 
 
 And to esteem their words and counsels truly wise. 
 
 Tltis is their real duty, and 'tis just 
 
 That thty should m r d the cf)ur.sels of the first; 
 
 '1 is just the oldest should possess the place 
 
 Of a supreme director of tlieir race» 
 
 They oughi^ to teacli the your g what views they 
 
 ought embrace ; 
 And how they ought ally in friendly ties, 
 Axjd who they ought to love and who despise. 
 
 Thus blind to wisdom and to reason blind, 
 The viper unto Eve unfolds her mind. 
 But Eve still constant to her views and heart* 
 Rejects the serpent's treachery and art ; 
 And to the serpent with regret replies— 
 I cannot yet believe thy counsels wise ; 
 For sure our Maker has a sovereign right 
 To teach us how we ought in bands unite. 
 He form'd our bodies and he form'd our minds-, "^ 
 And now on all this strict command enjoins, I 
 
 And 'tis ejoin'd on all, that kmds should wed their 5 
 kinds. J 
 
 He has undoubted right to bind this band 
 With such a wise decree or v>^ise command ; 
 And will you now usuip a power supreme, 
 And take the right of government from Him ? 
 "Will you still claim a sovereign right to rule 
 The present views and motives of our soul ? 
 Have you a right to change our present views, 
 And other motives in uur hearts infuse ? 
 AucJ say, does age give thee this soverergn power^ 
 
.} 
 
 FRIENDSHIP. ^5 
 
 To change our minds and all our bliss devour ; 
 Or change those laws our Maker has enjoin'd, 
 And change our love, and disunite each kind ? 
 No, serpent, no such right to thee is given, 
 But you usurp the government oi heaven ; 
 There is no right or justice in thy claims ; 
 False thy pretence, infernal are thy aims. 
 When our Creator's laws are wise and just, 
 You have no right> (although created first) 
 To alter, change, or His commands invert, 
 Or use thy utmost skill, deceit and art, 
 To change the present views or motives of our heart _ 
 You have no right to dictate or advise, ") 
 
 Or teach us how to join m friendly ties, I 
 
 For heaven has made us free and his commands are f 
 wise, J 
 
 Xhus spoke the fair — the serpent in a rage, 
 Ou^ht not this race pay no respect to age ? 
 Have they undoubted liberty to choose 
 For their own selves and my advice refuse ? 
 Do*nt my superior age give me a right "^ 
 
 To rule, to govern, counsel and excite, ^ 
 
 And all this numerous race in friendly bands unite ? J 
 It does, oh Eve, entitle me to bear 
 O'er man, o'er beasts, and all the lowls of air, 
 A power supreme ; my claim is truly just, 
 All ought to be dictated by the ^rst. 
 Justice on age, supremacy confers. 
 The oldest ought to rule, the right is theirs. 
 *Tis just the old should hold the sovereign sway, 
 'Tis just the younger should the old obe/ ; 
 This truth ought be by every one confest, 
 'the oldest have a right to guide the rest. 
 Cease then, no longer my just power oppose, 
 That power which justice on my age bestows. 
 
 Thus spoke the serpeht, haughty, Vain and proiid, 
 Whe« Eve with far superior gifts cndow'd^ 
 
g6 TRUE AND FALSE 
 
 Replies — I yet must thy advice reject, 
 
 Although thy age may claim from me respect , 
 
 For if thy counsels do not coincide 
 
 With those from heaven, tbey ought not be our guide : 
 
 For our Creator's laws are truly wise, 
 
 No other law no baing can devise, 
 
 That equals them in wisdom, they are just, 
 
 And we may safely in our Maker trust* 
 
 What He's on us cnjoin'd is for our good, 
 
 All that we need, he has on us btjstow'd. 
 
 Idlest with his image, in his likeness made, 
 
 "With holiness and innocence array'd. 
 
 We are divinely blest. Then let us prove "> 
 
 True to our Maker's law, that law of love, ^ 
 
 And be controul'd by truth, and precepts from above.J 
 
 Let constancy be our perpetual guide, 1 
 
 And let us ever shun the paths of pride. > 
 
 Thus wisely spoke fair Eve, the subtle snake replied.j 
 
 Oh Eve, why will you labor to instil^ 
 
 Or prove to me that our Creator's will 
 
 Is our best guide, and that it is divine^ 
 
 That it in wi sdom for surpasses mine ; 
 
 For it is certain what I've taught to you, 
 
 Is real wisdom, and my words are true. 
 
 My friendship is sedate, my counsels kind, 
 
 They tend to raise you and exalt your mind, 
 
 They are more wise than those our Maker has en- 
 
 join'd. 
 Now ought we Eve our Maker's laws regard, 
 If we can reap no profit or reward 
 By our obe4ieKK;e, ought we them embrace, 
 When they if kept will sink us in disgrace ? 
 And it is certain. Eve, what I have taught> 
 Ought not to be despised or be forgot, 
 For It is wisdom ; you ought to receive 
 My wise advice-, for 'twill exalt you Eve. 
 Now if you would obey what I have said, 
 And be by my advice and counsels led. 
 And disregard your vows, and promises youVe made 
 You might, oh Eve, obtain some higher ties^ 
 
 1 
 
 J 
 
friendship: ^ 
 
 And might to higher liame and honor rise. 
 
 This ought to be, oh Eve, your highest aira^t J 
 
 You ought to seek to win a glorious name, C 
 
 Fame will exalt us, Eve, you ougtit to seek for fame, j 
 
 Now can you^ live, «hglit ray advice and prove 
 
 True unto man, and be controurd by love ; 
 
 Oh, can you, Eve, in bands of friendship join 
 
 With raan, mid scorn this wise advice £>f mine ? 
 
 It is surprising strange you can admire, 
 
 Or entertain a wi^h or a desire 
 
 To wed with him, or e'er vvith him unit<i, 
 
 When other ties can yield you more delight ; 
 
 The Lion, Eve, would prove to thee more kind 
 
 Were you with him m matrimony join'd, 
 
 And muda more honor, credit and esteem, 
 
 You would acquire if you would wed with htra ; 
 
 Therefore be wise, aiid my advice embrace, 
 
 For 'twill exalt you, and exalt this race. 
 
 The Serpen! thus, conspired by hell and pride, *\ • 
 Attempts with art and counsels to divide ? 
 
 Those hearts whom heaven with love and friendly r* 
 bands had tied 5 J 
 
 When Eve, endowed witli wisdom, b1e«t with sense, 
 And blest with holy views and innocence. 
 Replies : Vile Serpent, cease, no more employ n 
 
 Thy words, thy arts, or counsels to destroy i 
 
 My present views and love, the source of all my joy. J 
 As I am now contented with my lot, 
 'Tis wisdom to despise what you have taughtj 
 And shun the evil counsels you impart. 
 And mind that law implanted in my heart : 
 That law divinely wise, on us enjoined, 
 Given to preserve, defend, and guard the mind 
 From the impending danger, which surroun<Js 
 The perfect happiness that now abounds ; 
 On us, true bliss our Maker has bestow'd, 
 Given us a bhssful and a fair abode, 
 And holy minds adorned with views sedate ; 
 A gloriousj, happy s^d exalted state t 
 
^ TRUE AND FALSE 
 
 A blissful garden, fill'd with stores immense^ 
 To please the taste, and animate each sense ; 
 All calculated to afford delight, "^ 
 
 And in our minds true gratitude excite, I 
 
 And does with chains of love, this numerous race j 
 unite* J 
 
 Such are the gif\s, which from our Maker flow, 
 Such are the gifts he does on us bestow ^ 
 ^ch is his friendship, kindness and regard, 
 Now shall we, serpent, his commands discard, 
 And from his friendship and his laws revolt, 
 And our ownselves and our own names exalt, 
 And prove inconstant to this Power above, 
 And scorn those sweet delights which flow from love ? 
 If we should now against our joys conspire* 
 Could it exalt us to a station higher ? 
 Say, can inconstancy exalt my mind, 
 Haise me (in other views) above my kind ? 
 If I should now prove to my woids uritrue, 
 Would it exalt me m the public view ? 
 Would it exalt me unto higher bliss, 
 Or to a higher state of happiness ? 
 Say, would the powers above my deeds admire ; 
 A greater name should I by it acquire ? 
 No, serpent, if I should thy views embrace, 
 It would involve and sink me in disgrace. 
 If in pursuit of fame I spend my time. 
 There's nothing more sedate or more sublime, 
 Than constancy. This is the noblest aim ; 
 Truth is entitled to the highest name ; 
 famous for proving true, h far the highest fame, 
 It is a name adored in realms of light ; 
 A name of honor, clothed with glories bright j 
 A name entitled to immortal praise ; 
 A crown of gloi^ shedding golden rays. 
 Such is the honor to the constant due ; 
 Such praise belongs to the sedate and true* 
 What exaltation tViat I can it exalt 
 To prove untrue, or froqn our bliss revolt I. 
 
 } 
 
FRIENDSflfP. w 
 
 What's fatee, if by intonstancy acquii^'d ; 
 
 Can it exalt, or can it bn admiiM ? 
 
 Qr can inconstancy exalt the soul, 
 
 And cause our thoughts in sweet content to roll ? 
 
 Who can admire inconstancy or fraud, 
 
 Or the inc«nstant, or the vain applaud? 
 
 What right to happiness can beings claim, 
 
 Who prove inconstant for the sake of fame? 
 
 Will heaven reward them with a blissful state, 
 
 And crown their lives with bliss or joys sedate ; 
 
 Will heaven bestow felicity on those, 
 
 And crown their nightly hours with sweet repose? 
 
 No, serpent ; heaven will clothe their minds with sl>ailje?» 
 
 Who prove untrue to gain a lasting name. 
 
 Therefore, if I the paths of fame pursue, 
 
 I've gain'd immortal fame by proviijig true. 
 
 My promise maUc, I will to man fulfil] ; 
 
 It IS my choice and my Creator's will. 
 
 She spake : The Serpent with resentment burnsj 
 And to the Fair this haughty speech returns ; 
 Will you still, Eve, sHght the advice I've given. 
 And be controul'd by love and rul'd by heaven t 
 Oh, will you, Eve, be govern'd by regard. 
 And all my wise advice, and plans discard ? 
 Oh, will you let your love and fancy rule 
 O'er all the nobler motives of the soul I 
 No more pretend that real wisdom lies 
 In kind connections, or in friendly ties ; 
 Or that the plaiis I've laid are not sublime or wise 
 Wise are my plans, and *tis your duty, Eve, 
 To reverence me and what I've taught receive. 
 If you discard the wise advice I've taught| 
 Disgrace and shame will be thy fatal lot. 
 For sure, O Eve, you can*t avoid disgrace. 
 If you do not what I have taught embrace. 
 For sure if you unite in friendly tiest 
 With man, it will disgrace you in the eyes^ 
 Of all this numerous race y there&re fee truly tipise 
 
 } 
 
 } 
 
} 
 } 
 
 so TRUE AND FALSE 
 
 Be wise then Eve, thy promise made discard. 
 Be ruled by honor, not by thy regard ; 
 Be not by thy past promises conirourd, 
 But be advis'd, and govern'd by the old, 
 And by the noble views I uow to thee unfold. • 
 Honor, Oh Eve, should be your chiefest aim j 
 You ought to seek for honor and a name, 
 And sure, Oh Eve, (if I have skill to scan) 
 It will dis2;race you if you wed with man* 
 Now if you would my wise ad\ice embrace, 
 And shun that lie that will incur disgrace, 
 You may ally or wed, with any of this race ; 
 Just who you choose (of all this race around,) 
 With hina you may in friendly ties be bound. 
 Thus you might. Eve, thyself to honor raise, 
 And gain deserving and immortal praise. 
 Now can you scorn thiswise advice I've given, 
 And be controul'd by laws (you say from heaven ! 
 But what has heaven to do wiih things below ? 
 You have a right, your promise to forego. 
 No promises are binding on the mind ; 
 In lawful bands no solemn vows can bind, 
 Or make an union lawful, just or fast, 
 Until some solemn ceremony's past. 
 And as I am the oldest and most wiae,^ 
 The right to sanction matrimonial ties 
 Belongs to^me, snd no one should unite 
 Before I give them liberty, or right- 
 Before you promised man, you ought, O Eve> 
 Ask'd my advice, gain'd my consent and leave* 
 
 You had no right to promise, or agree^ 
 
 Before you'd gain'd,or ask'd consent of me. 
 
 But since you have for want of counsel err*d> 
 
 It is no crime your promise to discard. 
 
 You have a right to break thy late made vows, 
 
 And seek some other partner, friend, or spouse. 
 
 Therefore, be wise, and my wise counsels scan ; 
 
 Seek other ties and leave thy love for man* 
 'Great honor, Eve, you would by it acquire, ") 
 
 Gain nobler ties and be exalted higher, ^ 
 
 And all this nuKxerous race,would thy wise act admire. J 
 
FRIENDSHIP, 9} 
 
 Thus spoke the serpent : but the Fair more wise^ 
 Unto this vain and haughty speech replies : 
 Cease, serpent, for the blind advice you've given, 
 Can't be compar'd to the wise laws of heaven. 
 For heaven's wise laws thy own vain views excell? 
 As far as heaven in bliss surpasses hell. 
 Just are its laws^ its friendship true and kind ; 
 Thine is infernal, from a selfish mind. 
 Thy motives spring, and if I them embrace, 
 It will involve, or sink me in disgrace ; 
 For it is certain, if I should obey 
 Thy blind advice, and my late vows betiay, 
 I here must looss the bliss I've long enjoy 'd ; 
 My happiness will certain be destroy'd. 
 Nor can I shun my fate, or punishment avoid. 
 It can't exalt my name, my bliss or mind 
 To leave my own, and wed another kind. 
 The greatest honor beings can acquire, 
 (And 'tis a name that heavenly hosts admire,) 
 Is to prove true ai)d constant to their friends ; 
 And guard them from the darts that envy sends. 
 Fidelity snd constancy in love 
 Are clothed with honor in the realms above. 
 They shine with brightness in the realms of light, 
 Forever glorious and forever bright. 
 With honors bright, thro* heaven's bright realms they 
 
 shine ; 
 Divine their glory and their name divine. 
 Angels, inspir'd by these pure views, fulfill 
 Their wise Creator's great commands and wiH, 
 And, shall I not, mov'd by those views sedate, 
 Shine like the Angels, in the blissful state j 
 And with fidelity fulfill my words, 
 And taste that bliss that constancy affords ? 
 And now with man in bands of friendship wcd> 
 And be by these exalting gracesled I 
 With true fidelity let every kind 
 Obey that law our Maker has enjoin 'd ; 
 That law or partial love implanted in their mind» 
 This is true wisdom; tis our Maker's will j 
 , 'Tis wise in us. to ret-^rence and fulfii^ 
 
 }. 
 
 } 
 
,} 
 ,} 
 
 1!^ TRUE AND FALSE 
 
 His wise decrees, and Uis commandments heed ; 
 (Tho* none can change the lanions he's decreed) 
 For kinds from kind bo o«c can separate, 
 By treacheri^flfalftehood) iatiigue, or deceit. 
 
 She spoke : The serpent with resentment rose. 
 For pride is always ready to oppose 
 The will of heaven, and render beings biind 
 To all those views that high exalt the mind. 
 Enraged she speaks, and to the fair replies, 
 Have I no right to dictate and advise, 
 Or separate the kinds, oc break their present tic€ 
 Have I no power by intrigue to divide, 
 ^Or separate the kinds ^^by heaven allied ?) 
 Can I not. Eve, by my advice invert 
 The will of heaven ; make kinds from kind depart. 
 And change th^t partial love implanted in their heart 
 The sovereign power belongs to me, oh Eve ; 
 What right have kinds to join without my leave ? 
 I have a sovereign right, (and it is just,) 
 To hokl pre-eminence and stand the first 
 Of all Creation, and to guide the whole ; ^ 
 
 Join who I please, and as I please, controu), |^ 
 
 And to invert each view and motive of the soul. j 
 This sovereign right does unto me belong, 
 And who shall teach me what is right or wrong? 
 Now ought I, Eve, yield or adhere to you. 
 And now believe what you have taught is true. 
 When *tis $0 evident my claim is just 
 To sovereign power, o*et all and stand the first 
 Of this Creation suid these numerous kinds, 
 And to exalt and legulate their minds. 
 This sovereign power belongs t« me by rights 
 Just are my claims to dictate and unite 
 The different kinds, and join them as I please^ 
 And all this race should re¥erencc my decrees* 
 That what I claim isiust, I shall mamtain ; 
 All your attempts and labours are in vain. 
 'To prov« I ba^ no sovereign right to fulCf 
 Or change the present motives of the soui 
 Of all this numoroui race^and nH their oainde controu] 
 
 } 
 
FRIENDSHIP. S 
 
 Thus spoke the serpent ; wheii tlie fair enjoinM— ^ 
 It is the work of an infernal mind. 
 To use deceit and counsels to divide 
 Those hearts which heaven has with true love alliedv 
 This is infernal friendship. It doth here 
 Show its true nature and in light appear. 
 In this its nature is exposed to view. 
 And shows itself far different from the true. 
 True friendship is by kinder motives known ^ 
 It seeks for others bliss and wins its own. 
 Freedom and Liberty and equal rights, 
 And constancy and truth are its deJights. 
 It leaves all free with Lberly to choose ; 
 It fills all minds with animating views. 
 Such is true friendship ; (in its native kind ;} 
 Such views exalt apd animate the mind ; 
 Such is the law of friendship and of love, 
 Enjoin'd on us by that v/ise power above* 
 While we the graces of the kind pursue, 
 And are controul'd and governed by the true, 
 Delight and joy will thro' this realm abound^ 
 And all our lives will be with pleasure crown'd. 
 .No discord then can any way arise ; 
 All then will have their choice, their chosen tics 
 Will be a source of true delight and bVissj 
 A life of glory form'd of happiness. 
 But if we, serpent, these kind views discards 
 And break this law of friendship and regard, 
 And thy vile motives for our guide embraccj 
 Sad discords will destroy this peaceful race; 
 For all the views you've taught are m their nature base 
 False is thy friendship, and thy counsels vile ; 
 That can't be pure, that tendeth to defile ; 
 That can^t be friendship of the truest kind. 
 That tends to sink and to destroy the mind ; 
 That can't be friend- hip of the kindest sort, 
 Which woundeth and makes others mind its sport*. 
 
 She spoke : The serpent in a haughty mien— 
 Doii't call my friendship false> or views obscene » 
 
 .} 
 
^ TRUE AND FALSE 
 
 For sAi my words, (il rightly understood^) 
 
 You'd find were given to promote your good; 
 
 Your happiness, oh Eve, is all my mnt, 
 
 And to exalt you and promote your fame, 
 
 Is my desire. Now can you disregard 
 
 My wise advice, and tetl me 1 have eiVd ? 
 
 The friendship I retain and proffer you. 
 
 Is real, just ; 'i\s kind sedate and trtie ; 
 
 And all the C0unstls I have given are wise j 
 
 For, Eve, 'tis certain, that thy pi^sent ties 
 
 Are not so high and honoi^ble as those 
 
 1 have or do for thy own bliss propose. 
 
 The Lion> Eve, surpasses man in mztt ; "^ 
 
 His speech is louder, and his deeds more wise* 
 
 Now it is certain, Eve, it is far higher ties 
 
 To be allied, or with the lion join'd. 
 
 Than to be bound, or wedded with thy kind* 
 
 This wise advice for your own good 1 giv^; 
 
 *Tis true regard makes m« advise you, Eve, 
 
 Your happinetsts i seek, your bliss and fame 
 
 1 have in view; this is my present aim. 
 
 Thus the vain serpent, made a fair pretence 
 That 'twas true friendship and benevolence 
 Excited her to use her utmost ait 
 To make the Fair from her own joys depart, 
 And to forsake that law implanted in her heart. 
 So Satan reasons and the proud pretend 
 That such endeavours constitute a friend. 
 When 'tis inlemal friendship to divide, 
 Or separate thoss hearts by iieaven allied, 
 Or seek with art, or intrigue to controul 
 The joys of love implanted in the souU 
 Eve with regret heard thre nnfriendly ispeeds, 
 And the vile measures she attempts to teach. 
 And to the serpent, (now a slave t© pride,) 
 Sedately thus, with wisdom she replied : 
 Serpt:nt, what kind surprizing friendship this 
 That you pretend will h:gh promote my bliss ? 
 It is a frk^hip 1 can't comprehend ; 
 
 t 
 
 } 
 
1 
 
 FRIENDSHIP. 94 
 
 £ can't believe thia one a real friend 
 Who makes a iaip pretence of being kin4y 
 And seeks to change and to diverl my mind) 
 Or the affections of nay heait destroy, 
 That fount of biiss, that source of all nay jc^* 
 Call not such friendship kind, its proper name 
 Ought be infernal, for it leads to shame ; 
 'Tis not true friendship, for it springs from pride^ 
 lit tendeth t0 destroy and to divide 
 This race now joinM by love and with t^tte friend- 
 ship tied. 
 Friendship which springs from pride is hhe and ba»e ; 
 It leads its friends to trouble and disgrace. 
 Friendship which springs from love and truth is kind ; 
 If guards its friends and animates the mind i 
 Inspired by truth and bound with chains of love^ 
 Angels and seraphs, dwell in realms above ; 
 The laws of kindness they with joy fulfill, 
 Forever constant to their Maker's will. 
 Mov'd by such friendly views and pure desires, 
 (And void of pride,) those high exalted choirs 
 In perfect bliss, their time in glory spend f 1 
 
 All in each other finds a real friend j ^ 
 
 Such ra their happy state, their joys can never end* j 
 But some entic'd by pride, (that vain desire,) 
 L^ft their first love to seek some glory higher ; 
 llio' they in bliss and perfect glory dwtlt, "^ 
 
 They left their love and sweet dt lights they felt, L 
 
 And change their happy state for one composed of |> 
 guik. ' Jt, 
 
 Tho' once with heavenly, holy choirs allied, 
 Tliey chose the friendsh p and pursuits of pride ; 
 'twas their own choice to leave their glorious state 
 (Their love of holiness and views sedate,) 
 And what was the re&uits They met deserving fj^te 
 Drove out from heaven to taste the joys they chosei 
 They find the bliss they sought, a gulph of Wt)e$ j 
 With horrid guilt in sulph'rous flames they bur% 
 No more to Giory, can they e*er#re^um» 
 
 :} 
 
} 
 } 
 
 I 
 
 ^^ TRUE AND FALSE 
 
 Tho* they are left lo their own chosen views, 
 
 And their Creator's glorious gifts abuse, 
 
 The loss is all their own, their Maker does not loose. 
 
 For all his attributes remain tht same, 
 
 And their just fate brings glory to his name. 
 
 If Angels who transgress, are punish'd ; thus 
 
 I9 it no sin, no fault, or crime in us 
 
 To leave our love, that fount of joy within^ 
 
 (With a vain hope some higher joys to win,) 
 
 And thus against our bliss, and our Creator sin. 
 
 Then Serpent cease, nor longer seek lo prove. 
 
 That 'tis not wisdom to be rul'd by love ; 
 
 Or that we ought not heed commandments from 
 
 above* 
 
 Thus spoke the Fair, when the vile Viper (here,) "1 
 Attempts once more to prove herself sincere, ^ 
 
 And that she had a right to speak and interfere, J 
 And to controul, to dictate and advise "I 
 
 Man, beasts and birds, and teach them what was wise, ^ 
 And how they ought ally, and join in friendly ties, J 
 
 Thus unto Eve : Oh can you disregard 1 
 
 What I have said and my advice discard, i» 
 
 And now attempt to prove I have from wisdom err'd ? J 
 Surely, Oh Eve, what I have taught is true, "| 
 
 True is the friendship I retain for you ; 5» 
 
 And if you would, oh Eve, my wise advice pursue, J 
 You then would see what I have taught 
 And set and know where real wisdom lies 
 And what are wise pursuits and what exalti 
 You then would see I have a right to rule 
 This numerous race, and likewise to controul 
 The dictates of their hearts and motives of the soul. 
 You then would see I have a sovereign right ^ 
 
 To rule, to dictate, govern and unite I 
 
 This race and that I know, what ties will yield de- f 
 light, J 
 
 Kow Eve be wise, be by advice controulV 
 Take counsel and instruction from the 
 For wise is the advice I do to thee unfold 'p. 
 
 is wise, ") 
 es; J» 
 
 lalting ties* J 
 
 } 
 
 old* > 
 
 Ml I 
 
TRIENDSHIK 9f 
 
 Then you would knoiv what I have taught is wise, "1 
 Ifou thtn will win far more exalting ties ; ^ 
 
 ]&o\v Eve can you reject^ and my advice despise ? J 
 Tho' you've despised the w isdom 1 have tau^hi, 
 And set my friemlship and advice at naught, 
 i am your truest triend & the best frjend you've got 
 All I desire is to exdt your mind, 
 And to exalt yOu far abo^e thy kind, 
 fey having you dllred, ot with the Lion join'd. 
 Now Eve, methinks you would embrace my plan ; 
 lilethinks you might the Lions virtues scan 
 And own that he excells, and far surpasses man. 
 *Tis evident and plainly to be seen 
 Iti strength, in size, in speech and noble m'en, L 
 
 tic far surpasses hiin whose actions are obscene* j 
 I^ow can you Eve, my good advice tkspise -^ 
 
 And scorn such noble and exahing ties, : 
 
 And my instructions slight, which now appfear so ; 
 wise ? J 
 
 Nowcan you Eve, despise what 1 have 6aid, "1 
 
 And with the Lion now refuse to wed, 5> 
 
 And still be rwlM by love, or be by fancy led ? J 
 
 Now can you Eve, my wise instruclroAs sHght, ^ 
 
 And now with man in friendly banxh unite, J» 
 
 When other wedded lies, can yield you more delighlFJ 
 Be wise, oh Eve, and thy Own kind discard j "1 
 
 Be rul'd by wisdom, not by thy regaid ; j> 
 
 And this is wisdom Eve, I have to thee declared. J 
 Kow Eve, be wise, no mote attempt to prove * 
 That 'tis our duty to be rul'd by love ; 
 Or that we ought obey those precepts from above. 
 We are made free, (as you have late enjoifi'd,) 
 But where the freedom? if it firmly bind 
 Each kind to love its own^ or wed with its own kind 
 If wd are all (as you've pretended) free, "V 
 
 Then how can it be criminal in thee L 
 
 To wed the Lion, (Eve.) or to adhere to me ? J 
 
 By thy own w6rds, this riglit of choice is thine, 
 (And you've pretended 'tis a" rrgl t divine^.) 
 Then if you clvoose to wed, or with the Lion joih 
 
 } 
 
96 TRUE AND FALSE 
 
 You have uBdoubted right to do the same, *1 
 
 And still be innocent and free from blame : }> 
 
 This liberty of choice, you now may justly claim. J 
 Now Eve, my past advice and plans review, "^ 
 
 And judge of what I've said and taught to you J» 
 
 Is not sincerely wise, and v/orthy to pursue. 
 Thus plausible, and in a friendly air 
 The Serpent gave instructions to the Fair, 
 And w th her artful words, endeavor'd to ensnare. 
 Weak arguments to prove a friendship true, "^ 
 
 Rethinks these might appear to every vieAV ; L 
 
 Yet some amid mankind, like ways and means pur- ; 
 sue. J 
 
 To prove themselves sincere and real friends, 
 And that inconstancy in honor ends. 
 And that true liberty to broken vows extend. 
 Here Eve, once more, (by heavenly wisdom mov'd,) 
 The vicious Viper, for her words reproved ; 
 And to the Serpent, (now a child of pride) 
 The graceful Eve, (still innocent) replied : 
 
 J 
 
 } 
 
 ■ 
 
 J 
 
 } 
 
 Serpent, I still revere the laws divine, 
 The liberty of choice is truly mine ; 
 And if I am by Ipve or fancy, led 
 To join with man, or with my likeness wed 5 
 The law of liberty I shall fulfill, 
 And be obedient to thy Makers wilK 
 His will, command, injunction and decree, 
 Is a just law, a law divine and free. . 
 His will, angelic hosts with joy revere ; 
 For Angels and all holy beings are 
 Free from all evil views, 6c blest with views sincere 
 With bands of love and holiness allied, ^ 
 
 They are by freedom and true friendship tied, I 
 
 Which frees them from the chain of «vil views of f 
 pride. J 
 
 Such is the law of liberty and right ; 
 Those who by these celestial views unite^ 
 Will find their lives a scene of pleasure and delight 
 fifhis glorious law binds all the choirs in heaven, 
 
 } 
 
 1 
 i> 
 
 J 
 
 } 
 
FRIENDSHIP. 99 
 
 And 'tis to us and t6 all beings given ; 
 
 And for our good it is on us enjoin'd. "^ 
 
 By this wise law, view all this race inclin'd V 
 
 To love its own, and se^k to wed with its own kind* J 
 
 View birds with birds unite in bands of love, 
 
 And kinds with kinds this laM' of freedom prove ; 
 
 View all their looks, their manners, speech and size;> 
 
 And judge if such exact or equal ties 
 
 Are not the best you can for them invent, 
 
 To yield delight and fill them with content. 
 
 Such ties for us our Maker has designed, "']' 
 
 Thisfix't decree he has on us enjoined, V 
 
 That all shall join their own, and wed with their f 
 
 own kind. J , 
 
 When he first form'd this race, he did foresee ^ 
 
 How all would join, and past this wise decree ; I 
 
 That kinds should join their kinds, or with their f 
 
 kinds agree* J { 
 
 In this decree, great wisdom he's display'd, "^ > 
 
 To his decree be due obedience paid, t 
 
 Let kinds with their own kinds, in bands of friend- f 
 
 ship wed. J j 
 
 This w^se decree let all this race fulfill, 
 Let all obey their wise Creator's will. 
 Let all the kinds thro' all this numerous race, "j 
 
 Join as they choose, and their own kinds embrace ; p> 
 Nor with thy counsels seek to sink them in disgrace.J 
 While we obey our Maker's wise command, 
 No discord can evade this numerous band ; 
 But lasting joy and happiness complete 
 Will crown our lives in this delightful state,, 
 
 She spoke : The Serpent with a fiery glanccj 
 ttow false the argument which you advance ; 
 How weak the reasons you advance to prove 
 Our Maker's law can be fulfill'd by love. 
 C<»n love exalt us, or can we fulfill 
 Our Maker's law, or our Creator's will ; 
 By proving constant lo this joy of love, 
 (Created in our hearts by powers above ?} 
 
\ 
 
 IQO TRUE AND FALSE 
 
 What if the kinds by fancy i^o\^ alliefj, '^ 
 
 (Or as you say, by heavenly friendship tied,) L 
 
 bhould scorn the joys of love and from their kinds j 
 divide ? J 
 
 Would they not, (Eve,) his fix'd decrees fulfill, 
 Would they do contra to their Maker*s will ? 
 All that takes place our Maker does cjecree, 
 If you do wrong, he forms that wrong in thee ^ 
 All evil that takes place, he did at first foresee. 
 If we transgress, or do an evil dee,d> 
 That evil was at firsc by him decreed ; 
 How inconsistent then, it is for you to plea^, 
 That ppr Creator's \^ill now binds each kind 
 To wed its own, or that he fills each mind 
 With views which coincide with wl]^t he has en- 
 
 join'd. J 
 
 If you should? Evcj now with the Lion join, 
 Your wise Creator's will as well as mine 
 You would fulfill, ypu then might truly plga4 
 You had perform'cl what he at first decreed. 
 
 The Serpent, thus, and thus the Fair replies] : 
 Let this thing prove, convince you and decide 
 That what you've taught or peeking to instilli 
 tjon't coincide >yith pur Creator's wilj. 
 What is his will ? Does every dee4 ypy do 
 Hovvever bas;c, inconstant, or untrue, 
 All coincide, f)r >yith his will agree, 
 Or with his \Yise, unalterable decree ? 
 No, surely not, {or every evil deed 1 
 
 Does from' a vile, corrupt desire procf ed ; ^ 
 
 It springs or flows from pride, k is by pride decreed.J 
 'Tis th .t ipfenial power, that spirit, pride, 
 That blinds thy eyes, and tenipts you to divide, 
 Or separate the kinds now v^it^ tr\;e Ipve allic4. 
 Qur Maker's will, for his decree is wise, 
 Kinds with their kii^ds, it joins ip friendly %\^^ ; 
 View birds with bii«ds, with his decrees comply^ 
 And kinds with kip^s, in friendly b^nda^ ally ;, 
 View beast >Yith bj^a;Stj yi\\h i\^\x m\\ Vlu4s unitCi 
 
FRIENDSHIP. 101 
 
 Fulfilling his decree or law of light ; 
 
 Behold the' fish, his wise decree fulfill, 
 
 Join with their kind, with joy obey his will. 
 
 Behold the forms of all the different kinds, 
 
 Their likeness and their coinciding minds. 
 
 View how each kind does with its kind agree 
 
 In forms and looks, now I appeal to thee 
 
 If this is not his will, design, or fix*d decree, 
 
 That every kind shall join with its own kind, "^ 
 
 And heed that law he has on us enjoin'd, I 
 
 And be controul'd by love he placed within their f 
 
 mini ? J I 
 
 Seek then no more vile motives to instill ; 
 His laws are his decrees and 'tis his will 
 That we should keep his laws, and his decrees ful 
 
 fill. J 
 
 } 
 
 i- 
 
 s- 
 
 The Serpent here, (proud, hatighty, vile and vain^ 
 Frowns on the tair, and views her with disdain j 
 Inspir'd by Satan, or controul'd by pride. 
 Unto the Fair, (disdainful,) she. replied :— 
 How weak thy arguments, how vain thy plea, ")t^ 
 
 To prove what is thy Maker's fix'd decree ; 
 It shows great want of sense, great weakness sure 
 
 in thee. Jj 
 
 What if there is a coinciding mien, 
 (Or in their forms) coincidence between 
 The males and females of the different kinds, 
 And partial love implanted in their minds ? 
 Say, is our Maker's will in this> implied 
 That those whose form and manners coincide, 
 Ought to unite and love, and be in wedlock tied? J 
 Weak argument to prove thy Maker's plan : "^ ! 
 
 (Methinks you might your own great weakness | 
 
 scan ;) J*. 
 
 Has he dec-reed, or will'd that you shall wed with | 
 
 man, J | 
 
 Merely because your looks and forms agree ? "^ 
 
 Has your Creator past a fix'd decree ^ 
 
 That you sh^ join with him, or he tJpitie with thee ?J , 
 ■ 1 g "^ 
 
 X 
 
i 
 
 102 TRUE ANn|'^\LSL 
 
 Who knows but what ypur Maker l>a,s decreed 
 That you shouljijl jp.in pr \xith the Lion wed ; 
 And if this \s his will, or \yls^ d^s\gn, *) 
 
 Will you not Eye, o,bey the will divine, ^ 
 
 Discard thy, l^ij^d, op ip^^a^n, apd wjtjh, ihe Lion joio I J 
 As none pa^ know, e^pJore, or qpjp^iprehend 
 "What he's degreed, \yhy \yil[l you (f^v^O Pretend, 
 That *tis £^ \sL^^ on all this rac? ^njoi^'d, ^ 
 
 That every heast, anxjl; eyeiy b)rd, a,i)d Ijiind 
 Shall wed its own,^ aJ;^d heed^ the dlc^tes of tjbeir 
 
 xiiind, ? 
 If our Creator's will, tends to exalt, 
 "Would you be guilty of a crime, or fault ? 
 3f you should ^ow cjiscard thy promise vows, 
 And seek ip %\r^ \pp^ V^^ ^9V a spou^ ; 
 To join with him (tis evidently true) 
 Would high exalt you in the public view ; 
 j^nd. l?e a tie, gr unijpn far ip^rq wi^ 
 Than to vipite with ipan, in equal tieSj, 
 •Tis evident and. fa;; beypncj^cjisputi?,, 
 (Though you tp^y seek my statexwpOil^ tp <fOnfi4^teiA 
 That in all ppict^, tj)e Lion fi^r ex,ceeds 
 (In size, in streijgth, ip^sp^ech, and nqblje (J^cds,)^ 
 Thy ^in^d, or J^J^n^ whp does, hitriself d^sgrapc 
 By talking with the meanest of this race. 
 
 Now Eve, support your digi>ity,ap4^breajk 
 Thy vows^'tp.man, and. highei; honor &eek ; 
 And furthermpre, xjermit me Ip, chastise, 
 A^nd to instruct a^dt^aQh ypi^.wjiat is wia^,:-7. 
 Now you j^f;e,(Eye^) esteemed, by, al} tbp kindpt 
 Thy cbar^ctqr witl^.repyt^jjo^ shines 
 5^hro' ail thifkre^ix^ ypu npw n)ayr justly, Qla^n^h '% 
 Tiie hi^l](?kt hopor au4 the^highpsj^inumqi % 
 
 For you are undoubtedly entitled to the sapQ;. J 
 
 3^pw Ejye^ if ypuj will ipy^ insfruptjiopsj h^ed 
 Afid do as I instruct you to proceed, 
 ^hy future( naroe Tf}^y, far ^xpell th^p^stt 
 Apd spotless as 'tis npw, fp^^pv^r last. 
 Kow Eve, rftap 'twill bring. on thee (Jjsgrapc^ 
 If you converse with all this numerpusTace f 
 
ras 
 
 FRIENDSHIP. 'm 
 
 You ought select the nobkst of the kin^s^ 
 
 And those who have the noblest views an^ minds 
 
 For your conversants* Let the same consist 
 
 Of Beasts and Birds, the noblest and the best. 
 
 Such as the Lion., Lamia, Wolf and Deer, 
 
 The Tyger, Panthep, or the Elk or Bear. 
 
 These for coi»pan ions or conversa\i.ts choose, 
 
 But shun all those of smaller size and views ; 
 
 Or with the. Eagle, Ostrich, Owl or Hawk, 
 
 It will not disgrace you to converse or t^lk. 
 
 But to converse^ or join in friendly woi^ds 
 
 With Man, or with the smaller beasts or birds 
 
 It will disgrace you ;— Therefore Eve, be wise, 
 
 Seek honorable a.ssociates and ti^s, 
 
 And live e&teem'd by all who dwell in P^.radis.c 
 
 ^or who will Eve, thy deeds or name ex^tol 
 
 Jf you associate or talk with all, 
 
 And make no partial d^'fiference between 
 
 Tjlie honorable, and those more base and mean ? 
 
 Thus spoke the serpent, haughty, vile and proud^ 
 When Eve with wisdom (more sedate} endow'd> 
 And blest with^ gifts dU'i^ie, sedate replies :— 
 What are more hotiwable than equal ties ; 
 They are the best that beinga can invent 
 To yield delight^ or to afi^rd content. 
 And are more honorable and far most innocent. 
 Look round now serpent, ali the kkids sur^vey, 
 What ties can you invent fer wiser, (*say ?) 
 Than t<oun.te, or join the di flRs rent kind » 
 With their own mutes, or those whose looks and mind^ 
 Agree, or coincide ? Such ties as the^e 
 Are calculated- to delight and please. 
 What ties can yield the Sparrow more delight 
 Than to ally, or with her kindmuite ^ 
 What if the^ Sparrow with the H>wk were join'd, 
 (And were persuaded to forsake her kind, 
 Would it exalt her^ say, would' she more plpasv^re 
 
 find 
 Bj^ being thus cannected, than to prove 
 
104 TRUE AND FALSE 
 
 True to her kind, and be controui'd by love ? 
 The equal tie with which she now is blest 
 Is far the wisest, innocent ana best. 
 This may be (serpent,) to all kinds applied, 
 Sufficient proot tnis statement lo decide, 
 That 'lis far best that every kind should join 
 In bands of love and friendship With its kind. 
 Now, if you are a friend as you pretend, 
 Grant my request and prove yourself a friend. 
 What I request of thee is no hard task, 
 Grant all the right of choice, 'tis all I ask. 
 Leave beasts and birds and all the numerous kinds 
 PVee to enjoy the dictates of their mmds. 
 There's no one needs a guardian to ciictate, 
 Or choose for them a partner, friend or mate. 
 The smallest bird, is, (I believe) as wisei "V 
 
 And capable of choosing its own ties ^ 
 
 As what the nobler are, or those of larger size. J 
 
 The Sparrow, Humbird, or the Bee or Fly 
 Knows what will be to them a happy tie, 
 Better than others can, or either you or I. 
 How inconsistent would it be in me 
 To seek with counsels to persuade the Bee 
 To leave her kind and with the Hawk unite, 
 With a pretence 'cwould yield her more delight I 
 Just as absurd 'twould be for me to join 
 With any being higher than mv kind. 
 /Twould not promote my credit, joy or fame, 
 But sink me in contempt and endless shame. 
 Cease then, be wise, no more with words entice, 
 There's no one needs thy counsel or advice ; 
 There's no one needs a guardian to reprove, 
 Or teach them how to join, or how to love. 
 They in themselves a wiser guardian find, 
 That is, the inclinations of their mind. 
 This is their wisest guardian, law and guide 
 To teach them how to be in wedlock tied. 
 Wise is the law wrote by our Maker therci 
 A law of freedom, and a law sincere, 
 Given to-pres«rye our joys, and all our joys endear 
 
 } 
 
 .} 
 
FRIENDSHIP. lOi 
 
 And furtherriaore, ypur vile and haugfety views, 
 
 Or vile suggestions that I ought to choose, 
 
 Or from th^ bea§t§ and birds select a few 
 
 For my convtrsanis, is an evil view, 
 
 And 'tis not w»^e adyice, nor shall I it pursue. 
 
 For to converse with any of this race 
 
 Will not d'Sgrace me, for *tis no disgrace. 
 
 'Twill not disgrace nae to converse with all ; 
 
 'Tis no disgr^CjB to converse with the small ; 
 
 It can't disgrace us to employ our words, 
 
 Or conyjjrse with the smallest beasts and bhds ; 
 
 They are as innocent, as pure and wise 
 
 (In all respects?) as those of larger size :-»* 
 
 Therefore, to make a difference between, 
 
 Or call the larger pure, the small obscene, 
 
 Must show £^ haughty mind, a minj} dtpiav'd and 
 
 mean. 
 
 If we can't condescend to talk, or speak 
 Unto the small, when innocent and meek^ 
 Can we expect the fai? Angelic choirs, 
 Who blest with higher views and pure desires 
 Will come from heaven, that bright celestial spher<& 
 To talk with us, or talk with beings here ? 
 If Angels blest with higher views and love 
 Can condescend and leave th^ realms above 
 To talk with us, and not themselves 
 How can it serpent, sink us or debase 
 To converge with the small, or any 
 Let this, (vain serpent,) pur debates decide, 
 Let this convince you, love's the widest guide, 
 And condescension is more honorable than pride 
 
 } 
 
 i 
 
 IS aoove 
 
 i disgrace, *!, 
 
 se, > 
 
 of this race ? J 
 
 } 
 
 Thus spoke the Fair, the strpent fiU'd with ir0 
 Vents her resentment like a flame of fire—-" 
 As burning Etna with eruption roais. 
 And from its mouth its melttd lava pours, 
 "VVhich sinks^ With dreadful horrors down its steeps 
 ^ry^ rolls, (^ burning torrent) to the deep> 
 ^vveeps the fair fields with desolation wide? 
 And spreads destruction with its fiery tiije ;«*-*r 
 
106 TRUE AND FALSE 
 
 So the vile serpent, with resentment burns, 
 
 And to the Fair, this haughty speech returns :— 
 
 Blind fojl ! Thy views are sure amazing weak, 
 
 Won't it disgrace you to converse or speak 
 
 With all tliis race, or to employ your words 
 
 In conversation with the smallest birds, 
 
 Or correspond, converse and talk with all 
 
 However vile, however mean and small ? 
 
 Yes, sure it must, for 'twill disgrace you Eve ; 1 
 
 Therefore be wise, and my advice receive, J> 
 
 And thank me for the wise and good advice I give* J 
 
 I am, oh Eve, the truest friend you've got, "1 
 
 And must the wise inbtructions I have taught ^ 
 
 Be disobey'd, despis'd, condemn'd and set at nought ? J 
 
 Though you despise me, 1 shall still pursue 
 
 My kindness, and give wise advice to you ; 
 
 And if you after all reject ray plan 
 
 And wise advice^ and will unite with man, 
 
 And heed the fickle fancy of thy heart, 
 
 Before the wise instructions I impart, 
 
 You must, oh Eve, thy fatal loss lament, 
 
 (Thy loss of honor, credit and content,) 
 
 And must be left to mourn thy fallen state. 
 
 And view thy folly when it is too late — 
 
 Therefore, oh Eve, I pray you to be wise. 
 
 And seek as I desire, for higher ties. 
 
 Now Eve, be wise, heed this advice of mine,. 
 
 Wed not with Man, but with the Lion join ;: 
 
 For it will Eve, ('tis evidently true,) 
 
 JExalt you higher in the public view ; 
 
 Jor he is sure with nobler gjfts endow'd, 
 
 His form is nobler, and his speech more loud ; 
 
 His strength superiour, and his views more bright. 
 
 These must I think convince you I am right, 
 
 In urgini^ you to break thy late made vows, 
 
 And seek to win the Lion for a spouse. 
 
 This truth I think you will no more deny, 
 
 (That if you should with my advice comply,) 
 
 You'd win s^ nobler name and lasting praise thereby 
 
 ,} 
 
FRIENDSHIP. loy 
 
 This is a truth which no one can gainsay, "] 
 
 Therefore be wise and my advice obey, ^ 
 
 And to my past requests, a strict obedience pay. J 
 
 And furthermore, (to prove what 1 have said,) 
 
 Would it not Eve exalt the Dove to wed. 
 
 Or with the Hawk in bands of friendship join, 
 
 More than to be connected with her kind ? 
 
 Would it not raise the Sparrow, to embrace, 
 
 Or wed the Owl, (the noblest of the race ?) 
 
 And would it not exalt the Fox or Hare, 
 
 To join in bands of wedlock with the Bear, 
 
 Or raise the Dog to join in wedlock with the Deer? 
 
 Surely it would ; then you must own my plan 
 
 Of havmg you forsake thy love for Man, 
 
 (And wed the Lion of a larger size 
 
 Is truly honorable and truly wise.) 
 
 ,s 
 
 I 
 
 Thus spoke the serpent with a haughty air, 
 And gave a base instruction to the fair. 
 Here reader pause, here meditate and view ; 
 Say, is the friendship here described to you 
 Entitled to the name of kind, sincere, and true ? J 
 Now let the arguments the serpent brought, 
 The counsels, plans, and views she taught. 
 Be to our race, or to mankind applied 
 To show the blindness of the proud, (or pride.) 
 There are amid mankind, as various minds 
 As there are beasts, as there are birds, or kinds ; 
 And are, methinks, as different in their views 
 As beasts and birds, (all have a right to choose ;) 
 All have a love, a fancy of their own, 
 Which in their hearts is by their Maker sown. 
 Yet those controufd by pride, ('tis evident) arc prone 
 To think their own opinion far the best. 
 And do themselves with unjust rights invest, 
 To dictate and advise, or to controul the rest, 
 And like the serpent, labour to deceive, 
 Or vilely seek to make their friends believe 
 Fame is the noblest aim--{Hear the reply of Jive ;>— ) 
 %\Cf still controul'd by constancy ar?d lovet 
 
 } 
 
 :} 
 
^m TRUE AND FALSE 
 
 And still adnnk'd by all the choirs abave, 
 
 Again rejects the serpent's will ©p plan *1 
 
 to have her break her promis'd lies with Man^ ^ 
 
 And fiird with friendly views, she (innocem) befa6 :J 
 
 Serpent, again" I shall thy plan rej«ct. 
 
 For 1 foresee and view the sad effect 
 
 That it will have, if I the same pursue^ 
 
 And prove t© heaven and to my heart untra*. 
 
 The argunyents you bring to demoWstraie 
 
 That 'twill exalt frit to a higher state 
 
 l^o wed the Lion, are, I think absurd ! 
 
 I'or hoW csfn it exarkthe smallest bird 
 
 To leave htv kind and with an Owl unite r 
 
 If such an union Cannot yrtfld delight, 
 
 Say, would it not instead of raising her 
 
 To higher honor, shaift^ on her confer ? 
 
 Instead oi raising her to higher joy, 
 
 Or higher blisSv it tni^ht her bliss destroy, 
 
 And crown her life with guilt, her pkasure with an 
 
 noy. 
 But grant all thy fancied deHionstratidn true, 
 That 'twill exalt her in the public view 
 l^o wed the Owl, then would it not disgrace 
 The Owl to wed the smallest of the race ? 
 If It can raise the smallest biVd or fowl 
 To be aOitid or wtdded with fhe Owl, 
 Won't it disgrace the Owl to disregard^ 
 Or leave' his kind, to wed the smallest bii*d ? 
 'Tis evident it w^ili— tlis shc^s thy plans absurd. 
 This demonstiatts, (iMetliaks.) that tqiual ties 
 Are most exalting and the 6rrly wise. 
 From th s true clemon^tratioti, I mfer 
 trova my owft love it is no^ b*st to 6rr, 
 Or from my kind* or pi omise vows depart, 
 iut strictly he^d the couhscb of my heart. 
 \Vhat if the Lion is with strength endowed, 
 0T with a tongue that speaks exceeding loud, 
 And with a' fe%^ or fair majestic s'^e ; 
 Sayy docs it demonstrate it would bt: wise 
 For me to join with him tn bands or friendly ties 
 
 } 
 
 } 
 
 > 
 
 lies ? J 
 
fRIlLNDSHIP. t^lf 
 
 } 
 
 Are these the noblest things to reeommei\<J> 
 Or guide in the selection of a friend ? 
 Nothing but friendship ever ought excite, 
 Or lead two minds or beings to unite 
 In matrimonial ties ; this only yields delight. 
 True friendship then ought ever be our guide, "^ ' 
 
 Blest are the ones that are in friendship tied ^ ^ 
 
 With those whose minds, form and wishes coincide.J 
 Guided by tliis, I will forever prove "1 
 
 True unto man and constant to my love, p- 
 
 And to the wise decree of our wise friend above* J , 
 There's nothing to excite me to comply 
 With your advice-^my present equal tie 
 Is far the wisest I can e'er acquire, '\ 
 
 In point of honor, I can have no' higher, ^ 
 
 It is the one I choose, no other I desire. J 
 
 It is what our Creator has decree'd, "^ 
 
 So must it be, and I by choice am led ^ 
 
 To reverence his decree, and with my likeness Wed .J 
 i therefore do thy vile advice detest, "^ 
 
 Therefore no longer in thy plans persist, 
 For I will not ally in wedlock with a beast ; 
 Although he far surpasses man in size, "^ 
 
 Or in loud speech, I cannot think it wise J> 
 
 To seek to join With him in bauds or friendly ties ; J 
 For if I should comply with thy request, 
 And break the law that's wrote within my breast, 
 And leave my kind with an intetit to gain 
 Thy proposed ties, my labour might prove vain. 
 For he perhaps would scorn and treat me with dis- 
 dain. 
 And rather choose with his own kind to wed, 
 Than join with one who had her fiiend betray'd ; 
 I then should be derided by this race. 
 The birds through air would publish my disgrace; 
 The numerous beasts Would speak of my defeat, 
 And my inconstancy with sneers repejat ; 
 All would declare that my disgrace was justj 
 Curst for my crime and for my follv curst 5 
 K 
 
 i 
 
 ] 
 
no TRUE AND FALSE 
 
 I should be left to mourn my fallen state 
 
 And weep for follies when it was too late ;— 
 
 Therefore ('tis evident,) *iis best to prove ") 
 
 True unto man and constant to my love, ^ 
 
 And to the wise decrees of the wise power above. J 
 
 This is the wisest measure to pursue, 
 
 This will most raise me in the public view, 
 
 This will exalt me lo the highest state 
 
 Of happiness, and make my joys complete. 
 
 Unto no higher honor can I rise, 
 
 Than to be jcin'd with man in friendly ties ; 
 
 This is the highest tie I can acquire, 
 
 "^Tis honorable, 1 cannot win a higher ; 
 
 'Tis what my Maker has for me designed, 
 
 *Tis his decree, and I am now inclined 
 
 To reverence his wise will, and wed with my own 
 
 kind. 
 Then Serpent cease, tempt me no more to bt^ak 
 His friendly law, or equal ties forsake. 
 If you are friendly, grant me my request. 
 Grant this just right to me, and to the rest ; 
 Leave all creation free to join as they think best. 
 Leave birds and beasts, free lo unite and join 
 Just as they choose ; this is a right divine. 
 This is a freedom to all beings given. 
 Or 'tis a right bestov/*d on all by heaven : 
 This law of love is wrote in every mind, *| 
 
 View all this race, each beast and bird inclin'd ^ 
 
 To join in bands of love and friendship with its kind. J 
 View all the kinds — how equally allied 
 With looks, with forms, and views that coincide ; 
 This partial love and fair coincidence 
 Is, (I should think,) sufficient to convince 
 Or demonstrate to you, that 'tis decreed 
 By our Creator, kinds with kinds shall wed 
 And be by their own hearts or inclinations led. 
 Therefore, 'tis best to join in equal ties, 
 (Nor vainly think above our kind to rise*) 
 Suoh lies are honorable— such only can be^wi«c< 
 
 } 
 
 } 
 . } 
 
I 
 
 FRIENDSEIIP. ill 
 
 No other ties but such can yield content, ") 
 
 They are the wisest beings can invent, (=- 
 
 For such are honorable, and such are innocents J 
 
 She spoke, the Serpent in an angry tone, 
 Will you still Eve, my noble views disown, 
 And be controul'd, and rulM, or governed by thy own ?J 
 You ought consider (Eve,) I know the best 
 What will exalt you and exalt the rest ; 
 For as I am the oldest of this race, - 1 
 
 I have, I think, the greatest skill to trace J> 
 
 What unions will exalt, or sink you in disgrace. J . 
 Now Eve, 'tis certain, that my proposed plan 
 Of having you forsake your ties with man 
 And wed the Lion, is (as I believe) 
 Well calculated to exalt you Eve ; 
 For this so plain, (it cannot be deiiiedl "1 
 
 The Lion is far better qualified y- 
 
 To gain a livelihood, and for thy wants provide J 
 
 Than what man is ; for you must allow 
 That he is stronger, ^nd knows better how 
 To trace the fields, the groves and fragrant wood, 
 And to provide for the delicious food. 
 Now can you be so blind as to discard, "l ' 
 
 Or my pathetic counsels disregard ; p» 
 
 And scorn my good advice, and tell me I have err'd ?J 
 This is so plain, so reasonable and wise, "^ 
 
 It does, oh Eve, now fill me with surprise ^ 
 
 That you won't reverence them, or do as I advise : J 
 You ought to seek for honor, power and fame, 
 And to obtain a reputable name 
 Before your happiness — this ought to be your aim 
 Wealth, power and honor, ought to be our guide, 
 To teach us how to be in wedlock tied, 
 Rather than love, esteem, or views that coincide 
 These are the noblest motives to excite, "^ 
 
 To influence, or to lead us to unite k 
 
 Before a fancy, love, or views that yield delight. J 
 We ought to conquer fancy in the soul, "^ 
 
 And let our reason, and our interest rule, k 
 
 Nor in a choice of ties, let love our minds controul. J 
 
 } 
 
il2 TRUE AND FALSE 
 
 You ought not let the feelings of your breast 
 O'ercome your reason, sense or interest ; 
 Nor let your fancy sink you in disgrace, 
 Or join you with the meanest of this race. 
 Now Eve be wise, don't be controul'd by love^ 
 Gr by the laws enjoln'd by powers above, 
 But heed my counsels, and ray words revere^. 
 For they are wise, pathetic and sincere* 
 Preserve your reputation, and forbear 
 To converse with the smallest birds of air ; 
 But for companions, choose the largest birds. 
 And largest beasts ; with them in friendly words 
 Join in enterperlance, this I conceive 
 Will best preserve your reputation Eve* 
 
 Thus spoke the Serpent, haughty vain and proudv 
 When Eve more wise, (with nobler views endow'd,) 
 Replies sedately— will you still persist 
 In your attempt to join me with the beast, 
 Or make me think 'twill sink me in disgrace 
 To converse with the smallest of this race ? 
 liow weak the arguments that you have brought 
 To demonstrate, or prove what you have taught ; 
 To be sincere, pathetic and condign, 
 Or coinciding with decrees divine* 
 Serpent, can it disgrace us more, to talk 
 Or converse with the Sparrow, than the Hawk ? 
 Or with the Hurnbird, (least of all the fowls,) 
 Than to converse with Eagles, Geese or Owls? 
 J can't conceive can hurt us in the least 
 To converse with the smallest bird or beast ; 
 They are as pure, as innocent, and wise "^ 
 
 (In my opinion,) as the larger size, ^ 
 
 And are as capable of choosing their own ties. j 
 
 Then where's the crime or where is the disgrace, 
 In talking with the smallest of this race ? 
 *Tis no disgrace to converse with the small, 
 Or to converse or correspond with all. 
 The smallest beast and bird has tht same claim 
 Unto our notice, as the one's you nanie* 
 
FRIENDSHIP- \u 
 
 And it can bring no more disgrace on me 
 To talk with them, than to converse with thee I 
 
 Here the vile Viper, rising in a rage 
 (Breaks in)— will you pay no respect to age, 
 And thus abuse me with insulting words, 
 And tell me I'm no better than the birds ? 
 When I'm the oldest of this numerous race, 
 I am entitled to the highest place, 
 And am, (I thmk,) with greater wisdom blest, 
 And consequently better than the rest. 
 Now will you Eve, insult me, and declare 
 I am no better than the fowls of air ? 
 Or better than the beasts or fish that swim ") 
 
 Beneath the glassy surface of the stream, )> 
 
 That 'tis no more disgrace to correspond with them, J ^ 
 Than to converse with me, (with sense endow'd,) 
 The oldest, wisest, in this fair abode ? 
 If you continue Eve to disregard 
 My wise advice and all my plans discard, 
 And to insult me thus, and tell me I have err'd ? 
 And all my kind and wise advice reject, 
 I shall, (oh Eve,) as you may well expect, 
 Treat you with great contempt, and treat you with 
 
 neglect ; 
 Therefore, continue (Eve,) if you think best, 
 Or tell me I'm no better than the rest. 
 And scorn my good advice, and all that I request. 
 Continue to oppose (as you've begun) 
 My wise advice unto the setting Sun — 
 Go, and unite with Man, thy kind embrace, 
 Involve thyself in sorrow and disgrace, 
 And bring disgrace on me, and all this numerou^p 
 
 race. 
 
 1 
 
 }: 
 I 
 
 Enraged she spoke, when Eve unmov'd replies, 
 I should nut scorn your plans, if they were wise ; 
 But as they spring from pride, I shall refuse -s i 
 
 To be controul'd or governed by thy views, J> 
 
 I have undoubted right for my own sell to choosti J ■ 
 
114 TRUE AND FALSE 
 
 What if you arc the oldest, it don't prove 
 
 That you are wiser than the power above ? 
 
 Or know who are most fit, lo join in bands of love 
 
 It shows great blindnessi arrogance of mind, 
 
 And not a friendship real, true or kind 
 
 To wish to overthrow, or change what heaven has 
 
 design'd ? 
 *Tis evident our Maker has decreed 
 That every kind with their own kind ahall wed, 
 And be allied by love, or by affection led* 
 To accomplish this, he unto all imparts 
 A partial love, and plac'd it in their hearts ; 
 A law or monitor to be their guide? 
 To teach them how to be in friendship tied? 
 And with the'T looks and forms behold it coinc 
 What then but love^ (that law vrithin their minds) 
 Ought to induce, or tempt the nunierous kiuds 
 To join in friendly ties, this I believe 
 Is the best counsellor ihat they can have. 
 What right have you then to usurp the right 
 To rule the restv or seek to disunite 
 The different kinds, or join them as you please^ 
 And break thy Mak.er*s laws or wise decrees ? 
 No one needs your advice ; the smallc&t beast 
 Does I believe, know infinitely best 
 How to select a mate, and smallest bird 
 Knows better far what union will afford 
 Herself delight, and animates her soul 
 \Vith happiness, than you do, or the Owl. 
 Each for its kind retains a partial love, 
 And are connected by th« Power above ; 
 And 'tis our Maker*s will that all shall constant prove 
 True to that love, implanted in their minds, 
 And join in bands of friendship with their kinds ; 
 And 'tis the height of wisdom, to fulfill 
 ThisUw of love, qr heaven's (decree pjr will, 
 No wiser mptive cap we here pursue* 
 Than that of friendship, 'tis the npfelest view ; 
 It is the highest blis$.,tbe npt)le$t aimi 
 T]j)ere h M higher hWPT? jpy QV ftjpe, 
 
 ! 
 
 } 
 \ 
 
 ide. J 
 
 } 
 
FRIENDSHIP, US 
 
 Than to prove true and constant to our love^ "| \ 
 
 And pay a strict obedience, ynd to prove ^ 
 
 True to our Maker's la\Y, or precepts from above, J 
 
 What nobler niotive can controul the birds, 
 
 Than love or friendship, this to tbem affords 
 
 The highest jojs, for they cannot aspire, 
 
 Or feel a view, a motive, or desire, 
 
 That can exalt them more, or can promote them 
 
 higher. 
 What can exalt the birds to higher bliss, 
 Than love or friendship ; their first joys from this 
 ('Tis evidently) flow : And heavenly choirs, 
 No less are governed by those pure desireg. 
 Their highest joys from love and friendship springs 
 Truth forms the cord and luve cemt-nts ihe ring. 
 Then shall 1 now my promised love forsake, 
 Discard my ku)d, and my late promise break, 
 And prove to man and to my heart untrue, 
 And do what Angels would despise to do^ 
 Or wed another kind, and thy advice pursue I 
 Oh may the heavenly powers and hosts Sublime, 
 Guard me and keep me from so base a crime, 
 And be my guardian, guide, and counsellor thro* 
 
 time« 
 
 She spoke : The Serpent, still by malice led, 
 And mov'd by pride frown'd on the Fair and said ; 
 Are you determin'd still with your own kind ta wed ?, 
 Are you determin'd still to scorn my plan 
 And good advice, and to unite with man ? 
 As I'm the first and oldest,, I conceive 
 That 'tis my duty to inslruQt you Eve ? 
 And to instruc' you m what wsdded ties 
 You ought unite, and teach yotv what i$ wise. 
 For this IS certain^ that I know the best 
 What will e^^ak youj or exalt the re$t* 
 For as I am the oldest,, aud the first 
 In Paradise, 'tis true, I know the mp$t ; 
 And all this numerQi^ rac^^ qughtir* my coviA&ela 
 trust. 
 
ue TRUE AND FALSE 
 
 And 'tis I tbink, my duty to display 
 
 Advice to you, your duty to obey — 
 
 Therefore I hope, you*l for the future heed 1 
 
 My counsels, and be by your duty led, ^ 
 
 Andnotsgainsl my will, with man in friendship wtd.J 
 
 Come Eve, be wisr, and my advice embrace, "^ 
 
 From thy own heart thy present love efface ; J> 
 
 Wed with the Lion, Eve, the noblest of our race. J 
 
 But if you cannot fancy him, be wise, "^ 
 
 And above man and thy own fancy rise, ^ 
 
 And seek some higher bands, or more exalting ties. J 
 
 Perhaps some being whom we've never seen, 
 
 Endow'd with a polite and noble mien, 
 
 Robust, majestic, opulent and great, 
 
 A King or ruler of some distant state, 
 
 Or Prince or Angel, noble and sincere. 
 
 Will leave his native realm or native sphere 
 
 To visit us. Now if you should discard 
 
 Thy vows to man, thy fancy or regard, 
 
 And be controul'd by me, you may, oh Eve, 
 
 A Prince or Angel for a spouse receive, 
 
 And in some distant region, high exalted live. 
 
 Then how much wiser 'tis for you to heed 
 
 My counsels, than to be by fancy led* 
 
 Then Eve forbear, nor more attempt to prove 
 
 (What you assert,) that friendship built on love 
 
 Is far the noblest object to pursue. 
 
 Or that it is the noblest, highest view. 
 
 What if the Angels are by friendship tied, 
 
 Or are by bands of love, and truth allied. 
 
 And ail their views, and minds, or motives coincide 
 
 It does not prove that 'tis our noblest aim 
 
 To bexontroul'd by love, or copy them. 
 
 We were not form'd to copy heavenly choirs, 
 
 Or to embrace such motives or desires 
 
 As they embrace — ^^but we were (Eve,) designed 
 
 To cherish motives of a different kind. 
 
 We were design'd by the wise power above, 
 
 For a far nobler purpose than to prove 
 
 True to all promises, or to be ruled by love 
 
 } 
 
 >incide ?J 
 
 } 
 
FRIENDSHIP. US 
 
 
 I 
 
 For friendship l^uilt of love, is a mean aira, 
 
 Compard to friendship, built on wealth and fame, 
 
 The latter high exalts, the former leads to shame 
 
 For what is more disgraceful in the eyes. 
 
 Of noble beings, than what you devise, 
 
 Or friendship built on love, or mean or equal ties I J j 
 
 And wiiat's more nobler, than (by power or art) 
 
 To- conquer love, or fancy in our heart ; 
 
 And be by fame, and love of honor led, 
 
 And for the sake of power or nehes wed ? 
 
 This ought to be, oh Eve* our highest aim, 
 
 For what can more exalt us, (Eve,) than fame I 
 
 Fame is the noblest object to pursue ; 
 
 It IS the noblest and the highest view ; 
 
 It is far nobler Eve, than those describ'd by you. 
 
 We were created by the power above 
 
 To seek for fam^, and not to yield to love. 
 
 And real friendship, noble and sedate, 
 
 Dwells only with the opulent and great. 
 
 Now can you Eve, be governed, rul'd and led 
 
 By love or f-ncy, (motives which dtgrade ?) 
 
 And now reject the noble views J*ve taught, *} 
 
 (Views which by nature tend but to promote,) ^ 
 
 And all your life to love or holiness devote ? J 
 
 Or think our Maker does in all infuse 
 
 Angelic motives and Angelic vit;ws ? 
 
 Or that he does in every heart inspire 
 
 Angelic n^oiivcs or a like desire I 
 
 And that it is requn'd of us to prove 
 
 True to our heart, or be controurd by love '? 
 
 If this is thy Ixlief, it is absurd ; 
 
 No one are bound by heaven, (no beast or bird) 
 
 To be controu 'd by iovt, or governed by regard 
 
 And 'tis as much the duty of this race, 
 
 Or for each kind to wed or to embrace 
 
 A different kind, as to embrace its own, 
 
 For heaven's designs are unto us unknown. 
 
 If every kmd are bound by a decree 
 
 To join with their own kind, they are not freej,, 
 
 } 
 
IIB TRUE AND FALSE 
 
 But rather slaves. Then how absurd to plead "^ 
 
 That all are free, and yet it is decreed I 
 
 That kinds shall with their kinds in bands of friend- j 
 
 ship wed. J 
 
 The serpent thus-, her blinded views exprest, 
 When Eve more wise, with nobler motives blest, . 
 Unto th« serpent, (self conceited wise,) 
 Returns this answer, (and sedate replies r — ) 
 Is it, oh serpent, your intention still "^ 
 
 To break your Maker's wise decree or will, j> 
 
 And the decrees of pride, (by breaking them) fulfill ? J 
 Or seek to prove our Maker's wise decree, 
 Gives all the kinds a right, or leaves them free 
 To wed with other kinds and to divide, 
 And be controulM by evil views or pride ? 
 This is our Maker's will, that we shall heed "j 
 
 His laws, and be by holy motives led ; p> 
 
 That we shall break his laws he never has decreed, J 
 ^Tis not his will that we shall e'er pursue *^ 
 
 Unholy motives, or an evil view, ^ 
 
 Or pt ove inconstant, false, treacherous or untrue* J 
 But 'tis his will that we shall persevere 
 Iw iiolin€ss, and his commands revere. 
 And to our love or hearts, prove constant and sincere. J 
 And 'tis his will that kinds, shall now join "^ 
 
 In bands of love and friendship with their kind, 
 And be controul'd by love, he's placM within their 
 
 mind. J 
 
 ^Twas for that end he formM the kinds at first, "^ 
 
 And then decreed, (and his decree was just,) 
 That all shall wed their kinds and in his friendship 
 
 trust- J 
 
 And he has power to accomplish his design, 
 And all the kinds with their own kinds to join. 
 Though you may seek and use your utmost art. 
 His wise decree and purpose to inven, 
 He will, (I trust,) defeat you in your aim, 
 And will reward you with disgrace and shame. 
 
 1. 
 
 J 
 1 
 
FRIENDSHIP. 119 
 
 Go serpent, now and use your utmost skill, ") 
 
 And tempt the kinds to break their Maker's will, J?» 
 And the decrees of pride, or your decrees fulfill. J 
 Go, and thy counsels round this garden spread, 
 Induce the Tyger with the Bear to wed. 
 Go make the Wolf his present ties forego, 
 Join him in love and friendship with the Doe. 
 In bands of love the Swan and Eagle join, 
 Unite the Horse in wedlock with the Swine. 
 Go make the Fox hh (femalt) mate forsake, "] ' 
 
 And with the Hare his wedded joys partake, )> 
 
 And make the Bitch unite io wedlock with the Drake. J _ 
 Go and unite the Leopard with the Moose, 
 Unite the Rook in wedlock vnih the Gcjose. 
 Go and unite the Vulture with the Gull, 
 Unite the Mare in friendship with the Bull 
 Go join the Rat in wedlock with the Wren, 
 And make the Weasel love and wed the Hen, 
 vGo make the Dog admire the Duck and Linkg 
 In bands of love the Muskrat With the Mink. 
 Go join the Cat in friendship wiih the Kite, 
 In bands of love the Quail and Snipe unite. 
 Go and unite the Turtle with the Trout, 
 Unite th2 Perch in wedlock with the Pout. 
 Go make the Otter his own kind discard, 
 And for the Beaver feel a kind regard, 
 Or partial love. And make the Porpoise feel "^ ' 
 
 A partial love or fancy for the Seal, J> 
 
 And make the Pike admire and seek to wed the Eel. J 
 And make the Hawk admire and wed the Dove j — 
 Place in the hearts of all a partial love, 
 Or a desire to break what heaven has designed. 
 Or to unite or wed a different kind. 
 Go serpent, and thy utmost power exert 
 To change the inclinations of their heart. 
 And with thy counstls seek to rule this race, "] 
 
 And from their hearts their present love efface. )>> 
 
 Make all forsake their own and other kinds embrace. J , 
 If you can thus unite the numerous kmds, "j 
 
 And drive the present motives from their minds, J». 
 You have the power I own, to alter heaven's designs. J 
 
} 
 
 I2D TRtJE AND FALSE 
 
 But to effect this far exceeds thy skill, 
 You cannot serpent, in this race insull 
 A love or fancy, or cxcitu one mind 
 To hate its own and love another kind, 
 And change what our Creator at the first des;gn*d. 
 Yet you can breed contention with thy words> 
 And wound the feehngs of the beasts and birds — 
 And all their bliss destroy by arts and lies* "^ 
 
 Yet you can't disannul their present ties, J> 
 
 Or alter heaven's dt crees which are divinely wise. J 
 Cease then, be wise, let wisdom be your guixle, 
 Be rul'd by wisdom, not controul'd by pride. 
 Leave all this numerous race entirely free ") 
 
 To wed their kinds, for this is heaven's decree ; ^ 
 
 Nor seek with thy advice, to make them disagree. J 
 For what is more infernal, base or mean, 
 Or more despisable, or more obscene 
 Than 'tis to seek by intrigue, art or lies, 
 To seperate the kinds from equal ties*— 
 And make them differ, quarrel or contend, 
 Or seek to make one differ with his friend. 
 This is infernal friendsh'p, and 'tis true "^ 
 
 The meanest motive beings can pursue — ^ 
 
 'Tis an infernal deed, 'tis an infernal view* J 
 
 "What beast or bird retaineth a desire, 
 Or wish, to have you meddle or enquire 
 Into the secret intents of their soul, 
 With an intent to dictate or controul ? 
 Or teach them how to love or to be join'd, 
 Or to controul, to dictate or change their mind, 
 Or counsel them to leave, or to forsake their kind 
 There is not one (I trust,) of all the kinds 
 Desireth you to meddle with Ihtir minds— 
 Or needeth your advice to make them wise. 
 No, not the smallest beings, (Ants or Flies) 
 Need one to teach them how to join in friendly ties 
 The little Ant, the yellow Wasp and Bee =^ 
 
 .Are full as wise, (or wise in a degree) I 
 
 As you are (serpent.) Then must they be taught j 
 by thee, J 
 
 -} 
 } 
 
J- 
 
 FRIENDSHIP. mi 
 
 And be dictated, governed, rul'd and led 
 By your advice, and join, unite or wed 
 As you decree, and slight the law of love, 
 (Or happinessji enjoin'd by powers above ? 
 
 Thus Eve, the Serpent high incens'd replies : ^ 
 Am I no wiser than the Ants or Flies, 
 And have I not a right to meddle with their ties ? 
 I have, ('tis true,) undoubted right to rule "^ 
 
 This numerous race and every kind controul, ^ i 
 And change the present views, and motives of their f* 
 soul. J . 
 
 And no one ought dispute my sovereign right 1 
 
 To rule the kinds, to teach them and unite ; L 
 
 For I know best what ties will yield them most de- • 
 Hght- J : 
 
 Atid no one shall, (if I can it prevent,) 
 Join with their kind without my free consent* 
 For as I am the oldest, I conceive T ' 
 
 That *tis required, and 'tis their duty, (Eve,) y 
 
 (Before they wed or join,) to ask and gain my leave.J 
 And if the kinds will not embrace my views, "^ j 
 
 And all my wise advice, and words refuse, S 
 
 And wed as I think best, and their own comforts r 
 choose, J , 
 
 I shall, (oh Eve,) compel them to revere 
 My wise commands, and force them to adhere 
 Unto their duty, if it does destroy 
 Theii' minds, contentment, happiness, or joy* 
 For every one are bound by duty, (Eve,) 
 To mind the old, and their advice receive ; 
 And join in bands and matrimonial ties "^ 
 
 As they think best, and do as they advise, ^ 
 
 And I am (Eve,) the fir^t, the oldest, and most wise.J 
 This demonstrates it is required of all, 
 Beasts, birds and Man, the large, old, young and small 
 To ask advice, and my advice approve^ "1 
 
 And join as I advise, in ties of love ; }> 
 
 For this is Eve no doubt, the will of powers above. J 
 
122 TRUE AND FALSE 
 
 Then how absurd it is for thee to plead. 
 
 That our Creator at the first decreed 
 
 That those wliose forms and motives coincide, T 
 
 Shall be in bands of matrimony tied, ^ 
 
 Or that it is decreed that those shall be allied ? J 
 
 It is I think, our Maker's wise decree 
 
 That you shall yield, and ask advice of me ; 
 
 And with the Lion join in friendly ties, 
 
 (And break your present vows) for this is wise ; 
 
 For it is certain such a tie as this ^. 
 
 Will raise you higher, and to higher bliss, L 
 
 And yield you more delight, more joys and bappi- ^ 
 
 ness 
 Than to unite with man, and wed thy kind* 
 But fancy, (Eve,) it seems has made you blind 
 To your own happiness, with darkness cloth'd thy 
 
 mind. j 
 
 Now 'tis my real duty, I conceive 
 To teach you wisdom, and instruct you Eve, 
 And be to thee a guardian, friend, and guide, 
 To teach you how to be in wedlock tied ; 
 And thy vain fancy from thy breast dispel, 
 And nobler motives in thy heart instill ; 
 And drive all vain emotions from thy heart, 
 And nobler motives unto thee impart. 
 Such is the friendship I retain for yoii, T 
 
 And *tis a friendship, kind, sedate, and true, Ji 
 
 And 'twill exalt you (Eve,) if you the same pursue. J 
 For all I wish, or seek for, or desire, 
 Is to exalt you and promote you higher, 
 And make you, (if 1 can,) some nobler kind admire 
 And disregard thy vows and promise made, ^ 
 
 And be by reason and by wisdom led, V 
 
 And with some nobler kind in bands of friendship ; 
 
 wed. j^ 
 
 And a like kindness, friendship and regard 
 I feel for all ; each insect, beast and bird- 
 My future life for their best good I'll spend, 
 And with my counsels every one befriend, 
 
 1 
 
} 
 
 FRIENDSHIP. -l^ 
 
 The Serpent thus, (an Imp or child of pride,) 
 Exprest her mind— The graceful Eve replied :— • 
 Oh what surprising love and friendship this, '^• 
 
 By nature tending to destroy the bliss, ^ 
 
 And not to raise our race to higher happiness— J 
 1:3 this true friendship, i^ it true regard 
 To domineer o*er every bea^t and bird ? 
 And with your counsels, subtlety and art, '*^ ' 
 
 Seek to destroy, change, efface, or invert )> 
 
 That image, or that love, implanted in each heart ? ^ 
 No, 'tis internal friendship, to ^^mploy ^ 
 
 Thy life, or seek by counsels to destroy J» 
 
 The present bliss or love, this numerous race enjoy. J ^ 
 And seek with counsels to controul their minds, 
 And to persuade them to forsake their kinds, 
 And to attempt to teach them what is wise. 
 Or what are noble or exalting ties ; 
 For Strpent, you know not where real wisdom lies 
 Our wise Creator has bestowM on all, 
 (Beasts, birds, and Man, the old, young, large and 
 
 small,) 
 Sufficient wisdom, reason, sense and light 
 To govern them, and guide them in the right; 
 So as to need no guardian or a guide 
 To teach them how to be in wedlock tied. 
 He's plac'd a guide, or guardian in each breast, ^ 
 Which is the wisest monitor, and best K, 
 
 That we can ever feel, or beings e'er po^^sess* J 
 
 The seeds of bliss in every heart he's sown. 
 Each knows the best what will promote their own 
 Delight or bliss — They know the best what ties 
 Will yield them most delight, (and what is wise.) 
 The little Ant, the Conie and the Bee, 
 In true or rt-al wisdom, equal thee. 
 The sinallest Fish, and smallest Bird and Beast, 
 Are with sufficient sense and wisdom blest 
 To guide themselves, nor do they stand in need 
 Of your advice lo teach them how to wed. 
 There's no o«e needs your counsels or reproof, 
 They cannot yield them pleasure or reprool"-^ 
 
} 
 
 124 TRUE AND FALSE 
 
 You cannot make additions to their bliss, 
 
 They're happy now— and perfect happiness 
 
 All now enjoy— and their chief pleasure lies 1^ 
 
 Jn their now equal, and now friendly ties, ^ 
 
 And to prove constant then is to be truly wise; 
 
 Yes, 'tis the highest wisdom, to prove true 
 
 Unto our love, (this is the wisest view,) 
 
 And disregard and shun those counsels taught by 
 
 you. 
 Heaven has on all one general right bestow'd^ 
 There is not one in all this vast abode 
 Bound by a duiy, to adhere to thee— 
 But all have equal rights and all are free. 
 DSfot one are bound to reverence thy decrees, 
 No, not the Ants, the Conies, Flies or Bees, 
 But all hsive right to join in wedlock as they please 
 l^or are the youngest of the Beasts or Birds, 
 Bound by a duty to obey thy words ; 
 if all are by their love or fancy led, *\ ' 
 
 Each one will with their kind in friendship wed, J?» 
 Which coincides, or is what heaven at first decreed. J 
 Jf each one act the dictates of their mind, ^ 
 
 They'll join in bands of wedlock with their kind, J>» 
 And by it will fulfill, what heaven at first dcsign'd. J 
 Hence, 'tis the moat infernal basest crime 
 You can commit, (it cannot be sublime) 
 To seek by art or counsels to divide 
 Those hearts whom heaven has with regard allied. 
 Or those whose motives, views and wishes coincide 
 Then Serpent cease, from thy designs forbear, 
 Tempt not one fish, or beast, or bird of air 
 To leave their love, or to forsake their kinds, 
 Or leave the inclinations of their minds. 
 Or break their Maker's will, or wise and just designs 
 Then leave each kind to their own fancy free, "] 
 
 This is a duty heaven requires of thee— J» 
 
 Not seek by thy advice to make friends disagree* J 
 No longer seek or labour to' infuse 
 Infernal motiveS) or infernal views 
 
 } 
 
rHIENDSHIP. m 
 
 Within this race— Or tempt the kinds to prove "^ ■ 
 False to their kinds, or leave this gift of love J> 
 
 Implanted in their hearts by the wise power above, J : 
 
 As from a cloud in a tempestuous shower, ^ ' 
 
 Quick lighi'nmgs dart, and dreadful thunders roar, s 
 And rush around the fields with unrtsistless power. J ^ 
 So fronvthe Serpent's heart, and depravM soul, 
 (At this reply,) tides of resentment roll. 
 She pours on Ev€ her rage, and thus, (inflam'd — ) 
 Am I so criminal, must 1 be blamM 
 For giving you instructions, truly wise, 
 Or tempting you to seek for higher ties ? 
 It is surprising Eve, you are so blind 
 As to desire to wed with thy own kind. 
 Is there not one in all this numerous realm, "Yl 
 
 Fit for a mate or equal unto him ? js. 
 
 Is he the only one that's worthy your esteem ? J j 
 
 Is there no beast, of noble form and size, 
 Majestic, strong, robust, sedate and wise 
 (In all this world,) that you can fancy, (Eve,) 
 Or wish- to wed, or for a spouse receive ? 
 Or one that you can with, in bands of wedlock live 
 There's many (Eve,) I think more nobler than 
 Thy kind, or thy intended partner, (Man.) 
 The Lion, Tyger, Lamia, Wolf and Bear, 
 The Camel, Horse, and Buffaloe, (sure) arc 
 Nobler than Man, then it is certain, true, 
 That 'twill be wisdom or be wise in you 
 To leave thy kind, and wed in friendly ties ^ ' 
 
 With one of them. Now will you still despise ^ 
 
 My counsels, and declare they are not kind or wise* J j 
 Now if you will one of these beasts admire, 
 And wed with him, it will exalt you higher. 
 To higher honor *twiU exalt you Eve, ^ ' 
 
 And higher fame and power you will receive, J> 
 
 fTonored by all this race, you then in ease may live.J«, 
 Now Eve b^ wise, your vows to man discard | 
 Don't be controul'd by fancy or regard ; 
 h 2 
 
 I 
 
126 TRUE AND FALSE 
 
 But be by wisdom and by reason led, 
 
 And for the sake of power and honor wed-^ 
 
 For honor Eve, you ought forever prize 
 
 Above your happiness, therefore be wise 
 
 And seek for honorable, and high exalting ties— 
 
 For honor Eve, we ought esteem above 
 
 Our happiness, our fancy or our love. 
 
 Therefore it is no crime, for any one to prove 
 
 False in their love, or break their solemn vows, 
 
 When they thereby can win a nobler spouse* 
 
 Therefore, I think 'twill be no crime in you 
 
 To break thy vows to man, or prove untrue, 
 
 When you thereby can win a nobler mate, 
 
 And be exalted to a higher state 
 
 Of honor, fame, and be united with the great. 
 
 Now all the good advice Tve to thee given, 
 
 Is sure as wise as that enjoin'd by Heaven j 
 
 For if you heed it, 'twill exalt you Eve 
 
 To higher honor^ then you will believe, 
 
 That all my counsels (which you now despise,) 
 
 And all I've done to break thy present ties 
 
 Is friendly, then you'll see, that what I've taught is 
 
 wise. 
 You then will see my friendship is sincere, 
 And that 'tis kindness, love, and tender care 
 That has induc'd me now to speak or interfere 
 Jn thy connection. Then all I have said. 
 You'll find was out of friendly views display'd. 
 Now if you will comply with my advice. 
 You may obtain the first in Paradise 
 For a companion— Then be wise, and break 
 Thy vows to Man, and for true honor seek . 
 You'll soon forget the present love you feel, 
 The truth we can from all this world conceal. 
 We'll make thw race believe* (if Man does e'er re- 
 veal 
 The truth,) that he is false, and turn the same 
 To his own hurt, to his disgrjice and shame^i 
 
 } 
 
FRIENDSHIP. \ir 
 
 I 
 
 Now if yoti'll Eve comply with my wise plan, 
 
 If It disgraces you, with ease we can 
 
 By arts, and words, and lies, turn the disgrace on 
 
 Man. 
 We can with ease make all the world believe 
 That Man is criminal — and free you Eve 
 From all disgrace. Now can you Eve discard 
 My wise advice, and still thy vows regard. 
 And still be rul'd by fancy, or by love, 
 ^ And true to Man, and to thy promise prove ?j 
 ,^^ Or can you Eve my wise advice despise, 
 And tell me i'm not friendly, true, or wise ? 
 
 The Serpent thus, unto the Fair display'd 
 Her friends tip, and regard* So some old maid 
 Controul'd by pride, or governed, rui'd or led 
 By malice, teaches others how to wed ; 
 And clothe's her treach'ry with a fair pretence 
 Of love, and friendship, and benevolence. 
 Instructs a younger sister how to prove 
 False to her vows, or promises in love. 
 Angelic Eve, this vile instruction heard 
 With deep regret — But still the Fair rever'd 
 Her promise ot fidelity to Man, 
 And disapproves of the vile Vipers plan. 
 And to the Serpent, pensively replies :— 
 Tempt me no more to leave my present ties ; 
 Your counsels are absurd, t;hey are not kind or wise_ 
 No counsels, can be friendly, wise or, true, "^ 
 
 Unless 'tis wise, or wisdom to pursue L 
 
 The counsel that is given— hence, those enioin'd by 5 
 
 you 
 Ought not be deem*d true, real, wise, or kind, 
 But rather false, infernal, base and blind ; 
 For they tend to destroy my credit, peace and mind 
 For if I now pursue what you advise, 
 And break my vows, and seek for other ties 
 It will disgrace me in the eyes of all, 
 Nor can I e'er my innocence recall. 
 Shame and disgrace will certainly atten^? 
 
 'se.J , 
 
 i 
 
rcumvena. 
 
 kise, j> 
 
 t or lies ; J 
 
 ^^38 ' TRUE AND FALSE 
 
 1 can't escape, if I betray my fritnd. 
 Now can you Serpent, wish me to betray 
 My vows to man, and to my promise pay 
 tNo reverence, or regard, and now disown 
 This truth ? (a thing to all Creation known—) 
 That I have promis'd Man forever to prove 
 True unto him, and constant in my love. 
 Now can the one who wishes me to break 
 My promises, and my own vows forsake, 
 Be a true friend to me ? no, surely not ; "^ 
 
 For sure she is, (and ought be deem'd and thought) *> 
 The vilest of my iriends, and the worst foe I've got. J 
 *Tis not true friendship to advise a friend 
 To break their vows, prove false, or circumvend. 
 A real friend will ne'er a friend advise 
 To break a promise, or their love despi 
 Or 10 conceal the truth, by intrigue, art 
 But will to friends, this Wise instruction give, 
 Obey the laws of Heaven, prove true, (and live) 
 True to your hearts and promises in love. 
 And true to all the vast creation prove. 
 1 herefore, if you would wise advice display, 
 Give this'l (the dictates of your heart obey ;) 
 Give this advice unto the numerous kinds, 
 (Prove true, and act the dictates of your minds) 
 No other guide, or counsels do they need^ 
 To teach them how in friendly ties to wed; 
 This, (though *tis needless,) would be wise advice* 
 No other counsel, precept, or devictj 
 Can be sincere or friendly to display, 
 Or wise in me, to reverence or obey. 
 No other counsel can be wise or true> 
 Or wise in me or any to pursue. 
 This is the only counsel that i« wise, "^ 
 
 To guidte this race how to select their ties ; L 
 
 Hence those display'd by you all beings ought des- y 
 pise, J 
 
 The counsels or the motives you have taught, 
 Ought be despis'd by all, and set at naught. 
 Your friendship as tntern^l ought be view'4> 
 
FRIENDSHIP. la 
 
 And by no being that exists pursued. 
 
 Your counsels ouglit be by all minds despis'dj 
 
 And all the plans and precepts you've devis'4. 
 
 Thus spoke the Fair, by heavenly wisdom blest, 
 And thus her mind, the constant Eve cxprest. 
 The Serpent high enrag'd, (for truth inflames the 
 
 breast; 
 That wears the image of the infernal power. 
 Or spirit pride, that scekcth to devour.) 
 With anger burns, and high enrag'd replies- 
 Will you still Eve, call my advice unwise, 
 And still obey the dictates of your heart, 
 Before the wise instructions I impart, 
 And call my friendship (which is true and kindj 
 Infernal, false, or t«ll me I am blind, 
 When the advice Tve given is for your good de- 
 si gn'd ? 
 I am, 'tis true, with greater knowledge blest 
 Than what you are, or any of the rest, 
 And consequently kr.ow what's wisest and what^s 
 
 best. 
 
 I am the oldest, tallest of our race, 
 I have the greatest skill and power to trace, 
 What unions will exalt or sink you in disgrace. 
 Now ought I be dictated by the young, 
 And now receive instructions from your tongue, 
 And ask advice of you, or what is right or wrong I 
 Must 1 now come and ask advice of you. 
 And own your counsels and instructions true, 
 When I am oldest and was form'd the first ? 
 To heed your words, 'tis not requir'd or just ; 
 But 'tis requir'd, and 'tis your duty Eve, 
 To ask of me, and my advice receive-"— 
 Nor Kave you any righi to wed without my leave. 
 For i know best what ties will yield you bliss, 
 And be promotive of your happines^i. 
 Now if you.wish for happiness, obey 
 The wise advice and counsels 1 display, 
 Nor think for happiness in any other way* 
 
 } 
 
 "■ } 
 
 } 
 
 
} 
 
 150 TRUE AND FALSE 
 
 Now Eve be wise, be by my counsels led, 
 As I instruct you, so unite and wed, 
 Nor be by your own mind or lov(8 or fancy led. 
 If you'll obey my wise instructions now, 
 And disregard thy heedless solemn vow 
 You made to Man, and my instructions mind^ 
 I ain exalt you high above your kind- 
 Some noble partner Til select for you, **> 
 That will exalt you in the public view ; ^ 
 Thus will I prove my friendship kind, sedate and true.J 
 You then will see my friendship is sincere, 
 And my past counsels will to you tippear 
 Like trees of wisdom yielding golden fruit, 
 (The wisest aim or object of pursuit.) 
 Your future joy and hsrppiness's at stake* 
 To be decided by the choice you make. 
 If you obey the dictates of your mmd, 
 And join in bands of wedlock with your kind, 
 Disgrace and shame must be your certain lot- 
 But if you heed the counsels 1 have taught. 
 And break thy vows and thy own kind discard, 
 Honor and glory will be thy reward. 
 Now take thy choice, -one of these two embrace, 
 Honor and bliss or shame and just disgrace. 
 
 The serpent thus^ and thus the Fair replied :~ 
 I choose my love or fancy for my guide ; 
 The dictates of my hean Til still obey, 
 And to my vows a strict obedience pay ; 
 Grant me my choice, no more my peace molests 
 That law of love implanted in my breast 
 ril keep, and shun the counsels you impart, 
 And take advice and counsel from my heart* 
 "My heart's the wisest counsellor I have, 
 Wise is the counsel that the heart doth give, 
 It tells me this. To prove sincere and true "^ 
 
 Unto my vows, is far the wisest view 
 That I can entertain, or that I can pursue. 
 What then, shall I this law within discard, 
 This law of love, of friendship, and regard, 
 
 j- 
 
FRIENnSHIP- Igf. 
 
 And be controulM by counsels vile and bas€, 
 
 Which lend to sink me ipto deep disgrace ? 
 
 If I should serpent now adhere tQtheej 
 
 What noble partner can j'-ou find for me 
 
 In this abode of honor and respect, 
 
 That would not scorn me and my heart reject ? 
 
 Who can desire to win me fj^r a spouse, 
 
 When I've betrayed my friend and broke my vows? 
 
 Can any beast or Angel wish to wed 
 
 With me, or one that has her vows, betrayed ? 
 
 Who can desire to be in wedlock join'd 
 
 With a deceitful or coquettish m^nd ? 
 
 Or wed with one who'd broke a promise given,. 
 
 Betray M a friends and broke the laws of heavew ?" 
 
 There is no beast in this delightful state, 
 
 That will desire to win me for a mate ; 
 
 When I have broke. my solemn promise made, 
 
 And have my friend and vows to Man betray'd* 
 
 Then is it wisdom to embrace thy plan 
 
 And break my solemn promise made to Man ? 
 
 No, surely not, your counsels J despise. 
 
 They are infernal, treacherous and unwise ; 
 
 Unto my vows I'll strict obedience pay, 
 
 I will the dictates of my heart obey. 
 
 I'm not by duty bound to heed thy words, 
 
 Nor are the insects, fishes, beasts or birds, 
 
 Bound by a duty, or requir'd to heed 
 
 Your words, or as you say unite or wed. 
 
 Nor does your age entitle you to bear 
 
 O'er beasts, o'er insects, or the fowls oJF air 
 
 A sovereign power, or a tyrannic sway. 
 
 Not one are bound by duty taobey 
 
 Thy counsels or commands^ or motive's youdispl 
 
 If you would prove unto this, race a friend, 
 
 Here let thy counsel and instructions end i 
 
 Let every one for bliss and happiness depend 
 
 Upon the love implanted in their hearts, 
 
 Which their Creator qnto them imparts ;. 
 
 This yields delight, this is a golden ft uit, 
 
 (The wisest aim aud object of pijrauit.) 
 
 isplay. J 
 
 } 
 
Mfll TRUE AND FALSE 
 
 This golden fruit, or the delights of love, 
 
 Blooms in the bright celestial realms above. 
 
 The fruits of love are infiaite and vast, *1 ' 
 
 Sweet to -Ai^ mind, delicious, to the taste ; ^ 
 
 Blest are tiie minds that feed, or on its fruits repast. J 
 
 She spoke, the serpent high enrag'd replies- 
 Will you still Eve, contmue to despise 
 AH my instructions, and declare my plan 
 Of having you break thy late vows to Man 
 Unfriendly, or infernal, and declare 
 1 have no right to teach the birds of air 
 How to connect, or hold a power supreme 
 O'er Man, o'er beasts, or fishes of the stream, 
 Or dictate any one in this extensive realm ? 
 Oh how amazing blind ! Can 1 display 
 ^y love to them in any other way i 
 Is it a deed unfriendly, to advise 
 Beasts, birds or you, or teach you what is wise, 
 Or to persuade you now to leave thy present ties, _ 
 'And seek for higher love, and higher state "^ 
 
 Of bliss, and make you seek a nobler mate, I 
 
 That will exalt your name and make your joys com- T 
 plete ? J 
 
 Is it unfriendly to advise you now 
 To leave thy love for Man, and promised vow, 
 And seek a nobler partner, and admire 
 To wed some beast that will exalt you higher ? 
 Such are my views, now can you dteem them (Eve) 
 Unkind, unfriendly, and without my leave 
 Unite with man, and wed against my will, 
 And still reject the wisdom I reveal ? 
 
 The Serpent thus, (by Satan rendered blind ^ 
 
 'J^o real friendship,) thinks her counsels kind, • L 
 
 [When selfish were her views, (for pride controul'd • j 
 her mind*) J 
 
 Here Eve again with heavenly gifts adorn*d, 
 Rejects V er friendship, and sedate returned 
 This w^se reply :— -The wisdom you display 
 
 } 
 } 
 
FRIENDSHIP. isr. 
 
 Is false, for 'tis not wisdom to obey 
 Your counsels or instruction ; but 'tis wise 
 To scorn them, an4 unite in friendly ties 
 With my own kind ; for our Creator's will 
 Is wiser than the counsels you reveal. 
 His will I'll now obey, then leave me free 
 To stan4 a pattern of fidelity. 
 Our Maker's will, (if rightly understoody 
 Is this, our happiness and general good. 
 To make us happy is his greatest aim, 
 He bid us shun the paths that leads to shame. 
 He knows what motivts will promote our blisS) 
 And knows what will destroy our happiness. 
 And to preserve us from a dreadful fate, "| 
 
 And to exalt us to a glorious state, ^ 
 
 He gave us laws divine, true, friendly and sedate. J 
 His law if kept, will crown our lives with joy ; 
 If broke, it will our happiness destroy. 
 And fill our hearts with guilty Then shall we heed 
 His will, and keep his law, (as he's decreed,) 
 Or follow your instructions, when they stand 
 Qppos'd (by nature) to his Wise command ? 
 I can't our wise Creator's v/ill pursue, ^ 
 
 If I obey the counsels taught by you, )> 
 
 For 'tis his will that all shall prove sincere and true. J , 
 Then if I heed the counsels you've enjoin'd, 
 And break the law that's wrote within my mind, 
 I shall transgress, or break my Maker's will, 
 Or wise decree, and your decree fulfill. 
 Then in whose counsels ought I to confide, ^ 
 
 Or which ought be my monitor or guide, L 
 
 My Maker's wise decree, or your's which springs ; 
 from pride ? J 
 
 Which ought I heed ? The counsels you've exprest, 
 Or my own heart, or dictates of my breast ? 
 If I discard the counsels ot my he^rt. 
 And follow the instructions you impart, 
 Those glorious views which now pervade my soul 
 With sweet delight, and cause my thoughts to roll 
 
 'm 
 
I 
 
 i34 TRUE AND FALSE 
 
 In sweet delirium ; will transform, or turn 
 
 To guilt and woe, that will forever burn 
 
 Within my breasTy like a devouring flame 
 
 Ot'never ending lire, and never ending shame — 
 
 Nor could I e'er my fatal lot evade, 
 
 Heaven's justice in liiy fall would be displayed. 
 
 Bound down with guilt and chains of burning thought,"]!^ 
 
 1 then must live to mourn my fatal lot, i> 
 
 Whereby inconstancy, I on myself had brought% J 
 
 And like the Angeh, who from glory fell, 
 
 And did from their first state or love rebel, 
 
 Leave a delightful state, and win a burning hell- J 
 
 But if I heed the dictates of my mind, 
 
 Prove true to heaven my vo\^s, and Wed my kind, 
 
 I shall not only shun the wretched fate, 
 
 But shall be crown'd with a delightful state 
 
 Of happiness, and live forever ftere 
 
 In this delightful and celestial spliere. 
 
 High blest with glory, and with love divine, 
 
 And innocence, (the brightest gems that shine ;) 
 
 For innocence is f^r the brightest dress' 
 
 That we can wear, or beings can possess. 
 
 Truth is an ornament divinely fair ; 
 
 No brighter ornament can females wear 
 
 Than'that of truth, 'tis a celestial robe, 
 
 Bright as the Sun, or any shining Globe — 
 
 Nor the blue firmament, array *d with stars, "J, 
 
 (At midnight,) a more brighter visage wears, t 
 
 Than she, who clothM in truth and innocence ap- T 
 
 pears, J 
 
 To tempt me to prove false henceforth forbear, "^ 
 
 This bright apparel let me ever wear, L 
 
 And shine with innocence, bright as the morning f 
 
 star. ' J 
 
 Thus spoke the Fair, movM by a view divine, 
 But what are hearts in the esteem of swine ? 
 Or what is wisdom in the eyes of fools, 
 Or truth, to envious, proud, and haughty souls ? 
 Or what's a speech, though wise, sedate^ and true, 
 
FRIENDSHIP. 135 
 
 To one possest with an infernal view ? 
 The wrath of pride no wisdom can assuage. 
 This wise reply, increas'd the serpents rage* 
 She burns with indignation and replies — 
 Will you yet Eve, dedare my words unwise, 
 And tell me that my counsels spring from pridC) 
 That they don't correspond or coincide 
 With our Creator's will, and that they-stand, 
 Oppos'd by nature, to his wise command ? 
 The wise instruction I have to thee given. 
 Are wiser far than those inspir'd by heaven : 
 For 'tis not wisdom to be rul'd by love. 
 Or keep those laws enjoin'd by powers above 
 But 'tis disgrace to let our fancy rule. 
 Or guide the other motives of the soul : 
 Love is the meanest passion we possess, 
 No more, for shame, thy love for man conk?^. 
 If you retain a partial love for him. 
 Don't let one being in this boundless realm 
 E'er know it Eve, but from all kinds conceal, 
 The vain disgraceful pa&sion that you feel. 
 And e'en from Man thy inclinations hide? 
 And let dissimulation be your guide. 
 Go for a while dissemble and pretend, 
 You are a foe to him and not a friend. 
 With trifling, wound his feelings for a while. 
 Then heel the wound and cure it with a smile. 
 ■^ell him you meant not so, that it was done 
 To try his temper, and for sport or fun. 
 With fair pretences make your friend believe ] 
 
 That you esteem him, then again deceive 1> 
 
 And disappoint his hopes, and thus torment him Eve-J 
 Therefore be wise, and my advice revere, "^ 
 
 And for a while as I advise appear ; K 
 
 For you can v/in no praise, if you now prove sincere, j 
 
 The vicious Viper, thus (inspir'd by pride) 
 Gave her advice, the constant Eve replied — 
 The counsels you have given, like all the rest 
 1 now abhor, despise J and now detest s 
 
136 TRUE AND FALSL 
 
 Dissimulation I detestj and scorn, 
 
 It cannot raise a Woman, or adorn 
 
 The female mind, but 'tis the vainest view 
 
 That we can have, or females can pursue. 
 
 Dissimulation is the bane of love ; 
 
 It is despis'd by all the powers above ; 
 
 Angels avoid it as a deadly bane : 
 
 What Angc^ls hale wc ought ourselves disdain. 
 
 If Seraphims and holy Angels hate 
 
 Dissembling, let us not disseminate, 
 
 Or sow the seeds of discord or disgrace 
 
 Around this realm, or this now peaceful race : 
 
 Let love without dissimulation dwell 
 
 Within our breasts, what folly to conceal 
 
 Our real intent, or attempt to hide 
 
 Our heart from one with whom we are allied. 
 
 In bands of love, and trifle with our words, 
 
 ( A thing not practiced by the beasts or birds.) 
 
 The brightest gem that female minds can wear, 
 
 (Anc» It shines brighter than a golden star,) 
 
 Is that of truth. It is beyond thy art 
 
 To place a brighter virtue in the heart 
 
 Of female minds, or to inspire the breast 
 
 Of Man, of Fishes, Insects, Birds and Beasts, 
 
 With a more noble and exalting view 
 
 Than that of truth, or that of proving true. 
 
 Heaven is on truth and holy motives built, 
 
 And hell on pride. The false there burn with guilt. 
 
 Of heavenly joys none but the true partake, 
 
 The false inherit the dark fiery lake* 
 
 The true and constant heart is a child and heir "^ 
 
 Of Heaven, (a realm of bliss divinely fair ;) p- 
 
 The false, the proud, the vain, can never enter there ;J 
 
 For they are children and the heirs of pride, "^ 
 
 (Which never did in realm of truth abide,) ^ 
 
 And in eternal darkness must fore'er reside^ J 
 
 Such is the lot of those who prove sincere. 
 
 And love the truth, and Heaven's commands revere 
 
 And such the state of those who swell with pridf^j 
 
 And choose dissimulation for their guidct 
 
FRIENDSHIP. l:^ 
 
 'Mere let thy counsels and instructions end, 
 I'H still prove true and constant to my friend ; 
 My vows to Man I never will betray, 
 Or your instructions reverence, or obey. 
 True will I prove unto my proniise made, 
 And with my kind in bands offriefidship wed* 
 
 Thus spoke l^he Fair, (admir'd by realms above,) 
 And turns to 'hasten from the fragrant grove, 
 And meet her partner by the rolling flood— 
 (But in her way the haughty Serpent stoodj 
 Prevents her flight, and Avith a friendly air 
 (ClothM with deceit,) she thus address'd the Fair :— . 
 Stay Eve one moment, and with patience hear 
 My friendly counsels, for they are sincere. 
 All the advice and motives 1 have taught. 
 If you would heed them would your joys promote; 
 Now hearken unto reason and be wise, 
 Let me once more instruct you and advise ; 
 See if they are not worthy your pursuit, 
 Here will T end this object of dispute. 
 All I have said, (though you may think it base,) 
 I have displayed to save you from disgrace ; 
 My vtews are fricRdly, and my plans are wise ; 
 Though I have sought to break your prom is*d ties ; 
 COr ties with Man) long labour'd to prevent, 
 IVe done it Eve, out of a good intent ; 
 My views aretriendly, if you will but hear, 
 And weigh my 'words, 'twill evident appear 
 That what Tve done or said, is friendly and sincere. 
 Now Eve, this is my motive, view, and plan. 
 To have you seek a nobler mate than Man ; 
 For I esteem you Eve, too gjood for him, 
 You well deserve the noblest in this realm 
 For a companion, and 'tis plain and true. 
 That there are several (in the public view) 
 Nobler than Man, which far exceed thy kind 
 In strength, in size, and faculties of mind. 
 The Lion, Eve, ('tis evident) exceeds 
 M 2 
 
i38 TRUE AND FALSE 
 
 In size, in strength, in swiftness, and in deeds 
 Thy kind or Man : And likewise speaks more loud, 
 And is with nobler qualities endow*d. 
 The Tyger, Panther, Leopard, Horse, and Bear, 
 Possess, ('tis evident) a greater share 
 Of strength, and sense, and have more power to scan 
 What's noble, than thy kind or partner Man. 
 Tlie Elephant, and Buftalo, possess 
 More strength than Man, this you must (Eve) confc?. 
 Nor can you Eve, deny what 1 have said ; 
 Then sure it is more honorable to wed 
 With one of these, than to unite with him 
 That talks with fish, beneath yon rolling stream. 
 Now it is certain, evident, and true, 
 That my advice, (if you would it pursue) 
 Will high exalt your name, your joy, and bliss j 
 What kinder counsel can you have than this? 
 'These counsels which I pi offer you are wise ; 
 Embrace them Eve, and st^ek for nobler ties. 
 No more be rui'd or governed by regard, 
 But thy own kind and promise naade discard* 
 Be rul'd by reason, not controul'd by love, 
 ^ For 'tis no crime, (as I can see,) to prove 
 False to your promise, or to break your vow^, 
 When you can win a nobler raat^e or spouse. 
 What if you break the promise you have made» 
 And do with some more nobler hieing wed ? 
 You cannot suffer, for tis plain anjd true 
 When you are married, it cannot injure you. 
 Why do you then fear, ar ret\;se to break T| 
 
 Thy promises and vows to man forsake, J> 
 
 And for a nobler mate or nobler partner se;ek ? J 
 
 Now weigh my words and my instructions weigb> 
 And you will own that what I here display 
 Is wise advice, and all that I've enjoin'd. 
 Are friendly counsels, for your ^ood design'd. 
 If these inftrtictiops ^nd .advice I give 
 Are not the best, gr widest to receive ; 
 Delineate true "friendship, ai?d declare 
 What wi:!e advice, and wise instructions ate. 
 
FRIENDSHIP* ia9 
 
 The Serpent thus, proud, envious, and obsceBCj 
 Addrest the Fair, in a kiad fritrndly mien j 
 But Eve unmov'd by all htv vik deeek 
 Unto the Serpent, (vvith a voice se^lat^) 
 Return'd this answer :~Serpent, I refuse 
 To be controurd or governM by thy views ; 
 They are not friendly, neithier are they wise, *| 
 
 I'll now attempt to show where wisdom lies, ^ 
 
 And what true, friendship is^ and what are noble ties. J 
 No ties but equal, can alfoi^d delight, 
 In equal ties 'tis wisdora to unite. 
 Now cast a look round this delightful realm, 
 And view the beast, and fish beneath the stream ; 
 Observe the insects and the fowls of air, 
 And every kind with his own kind compare : 
 Observe their forms, their manner, sia&e, and mien^ 
 See what coincidence subsists between 
 Each male and female : View each one inclin'dj 
 To join in bands of wedlock with their kiad ; 
 Controul'd by love or by their fancy led, 
 Each one desires with its own kind towed; 
 This is sufficient to convince and prove 
 That *twas decreed b^ the wise power above. 
 That every kind throughout tiiis numerous race, 
 Should wed its kind, aiid its own kind cmbraee. 
 And 'tis a lav/ on all this race enjoin'd, 
 That every one shall wed with its a\yn kind. 
 Therefore, the counsels now declared by you, 
 Are neither wise, kind, friendly, just, or true. 
 And 'tis infernal frieHd^hip to advise "^ 
 
 One of this race to leave their present ties ; ^ 
 
 Such counsel is not kind, oi friendly, true, or wise. J 
 Therefore, if you would prove a friend sincere, 
 Advise no beast, nor any bird of air 
 To leave their kind, or to forsake their love. 
 But (though 'tis needless) ^p«^$el all to prove 
 True to the dictates of our hieaits and miiKl> '"][ ' 
 
 And to that 1 aw our Maker has enjoirx*d, L 
 
 And join in bands Qflov« and friendship i^^hh their f 
 kind. J; 
 
i4p TRUE AND FALSE 
 
 Such counsel is the' wisest you can give ; 
 Such would be wise, and wisdom to receive : 
 No other counsel can be wise or true, 
 Or wise in any being to pursue. 
 If I should your advice and words obey, 
 What friendship unto Man should 1 display ; 
 Would it be true ? Can it be true to break 
 My promises, and my own vow forsake, 
 Made unto Man ? Can it be true to prove 
 False to my vows, or promises in love ? 
 No surely not. To be a friend sincere, 
 I must my vows, and promises revere : 
 To be a true and real friend to Man, 
 I must despise, scorn, and reject thy plan ; 
 And all the views and counsels you have taught 
 I must reject, despise, and set at nought ; 
 I must prove true unto my promise made, 
 And all the views and motives you've display'd 
 I must despise. The motives you excite 
 I must reject, this, th^n is requisite 
 To constitute myself a friend sincere 
 To Man, (my kind.) Therefore, henceforth forbear> 
 To tempt me with your counsels to disdain 
 My kind ; for all your labours must prove vain, 
 To my own kind, true fiiendship Til display ; 
 True love or friendship never can decay. 
 It is a flame that shines forever bright, 
 Yielding celestial bliss, and true delight. 
 *Tis like the Sun that never ceas'd to shine. 
 Illuminating worlds with light benign : 
 No intrigue can divert it from its way, 
 Or dim the glory of its dazzling ray- 
 No counsel and design, advice or force 
 Can change or turn it from Its yearly course — 
 Fixt to its orb, it rolls through boundless space, 
 And with unvarying constancy doth trace 
 Its fixed orb, and sheds its friendly beams 
 On numerous worlds, celestial globes, and realms. 
 This is an emblem of a constant heart, 
 Pi^mi of true frjendsbip. No device or art 
 
FRIENDSHIP- 141 
 
 Can break a friendship that is real trtie-— 
 (The noblest aim that beings can pursue.) 
 It breaks through all, na intrigue e*er can bind ; 
 Such is true friendship, sueh a constant mind. 
 Such is the friendship rooted in my bt^east ; 
 Long as the sun sheds light may it exist ; 
 Your counsels and advice, I therefore do detest. 
 
 } 
 
 Thus spoke the Fair ; the serpent fiird with pindcj 
 (And with a scornful sneer) to Eve replied-^ 
 Now will you Eve despise all I have said, 
 And now with Man in bands of friendship wed ; 
 And rather choose to gratify your love, 
 Or vain desire or fancy, than to prove 
 A friend to all creation I For 'tis true, 
 If you your fix*d intentions now pursue, 
 And wed with Man, 'twiH sink us in disgrace? 
 And injure me, our family and race. 
 Nov/ Eve I ask you which you think is best, 
 To prove a friend to Man, or all the rtsft ? 
 Which is the wisest, to disgrace the whole 
 By your connection, or let fancy rule ? 
 Now will you let your love or fancy lead, 
 And wed as fancy dictates you to wed ? 
 Or let your reason guide you, and embrace *] 
 
 A noble being and txalt your race f I 
 
 You'd better break your vows, than sink us in dis- f 
 grace. J 
 
 The Serpent thus, (vain, arrogant and blind,) 
 Upon the Fair this vile advice enjoin'd ; 
 When Eve unmov'd, her blind advice disdained, 
 (For different views of honor she retained,) 
 And to the serpent thus i'^— -Can it exalt 
 Our race to honor, if I should revolt 
 From my late vows, and join in friendly tics 
 With one of largt-r statue, strength and size! 
 I can't conceive if I should now embrace 
 Your views, that it would benefit this raoe 
 For you are not sole judge ol honor or disg 
 
 ie I 
 
 ■■ } 
 
 jrace. J^ 
 
142 TRUE AND FALSE 
 
 Go ask the Eagle if he thinks I't best 
 
 For me to join in wedlock with a beast ? 
 
 Go ask the Deer if he believes I can 
 
 Obtain a better friend or mate than Man ? 
 
 Go ask the Fox if he believes it wise 
 
 To heed your words and seek for other ties, 
 
 Or wed a beast ? He'll tell you (I believe,) 
 
 1 hat it is wisest, and tis best for Eve 
 
 To wed with Man, and her late vows fulfill ; 
 
 Nor from her love or promises rebel. 
 
 Go ask the w^hole creation, (beasts and birds,) 
 
 If they desire me to betray my words, 
 
 And break the solemn promise I have made, 
 
 And with the Lion or the Tyger wed^ 
 
 You cannot one in all creation find, 
 
 That thinks it best for me to leave my kind ; 
 
 Or does desire me to betray my vows. 
 
 And seek some other being for a spouse. 
 
 Except the Owls. Then I must be a fool 
 
 To break my promise, just to please an Owl i 
 
 And furthermore, 'twill injure all our race 
 
 If I shouW wed the Lion, or embrace 
 
 Another kind. Then ought I heed your words, 
 
 To be a friend to Man, or beasts or birds ? 
 
 Therefore to prove a friend, or friend sincere 
 
 To all creation, I must e'er revere 
 
 My promise vows, and wed with my own kind. ") 
 
 This is my duty, and I am inclined J> 
 
 To reverence and obey the duty that's enjoin'd. J 
 
 And furthermore vile Viper, I conceive 
 
 Your proffer'd counsels or advice you give, 
 
 If I should heed them, would involve our race, 
 
 Or me alone, in trouble and in disgrace^ 
 
 Let me now view and thy advice survey, 
 
 And sec if the instructions you display 
 
 Are tending to exalt my name or bliss ; 
 
 Or tending to destroy my happiness. 
 
 Now if I should forsake my present love, 
 
 And unto Man, false and inconstant prove. 
 
 With an intept to win some higher lies. 
 
FRIENDSHIP. 14? 
 
 Would it be wisdom, would the deed be wise ? 
 
 Say, would the Lion wish to join or wed 
 
 With one who had her promises betray'd ? 
 
 If he for his own credit has regard, 
 
 Or reputation, he would sure discard 
 
 The very thought. Nor would he be allied, 
 
 Or wish to have a traitor for a bride. 
 
 To his own kind he*d rather constant prove, 
 
 Than wed with one who had forsook her love. 
 
 Nor is there one in this delightful state, "^ • 
 
 (Not one of honor, noble or sedate,) ^ 
 
 That does desire to wed a coquette for a mate. J ^ 
 
 What beast is there amid this numerous race, 
 
 That can esteem it honor to embrace 
 
 Another kind? Or to unite or wed 
 
 With one who has her promises betray'd ? 
 
 There is not one, if I should break my vows 
 
 That will desire to win me for a spouse — 
 
 But every beast in this delightful realm, 
 
 (Though I might seek to court and flatter him,) 
 
 Would think me far beneath his notice or esteem* 
 
 Now if I heed the counsels you impart, 
 
 And break the law that's written in my heart ; 
 
 And break my present promises and ties, 
 
 With an intent above my kind to rise, 
 
 All this vast race, (now blest with views sublime,) 
 
 Will know my fault, and scorn me for my crime, 
 
 And I shall justly be the sport and scorn of time. J 
 
 Then how much wiser 'tis for me to dwell 
 
 In constancy, and ne'er from truth rebel. 
 
 Nothing shall tempt me to betray my word ; 
 
 My vows to Man forever I'll regard ; 
 
 The dictates of my heart I 's^ill obey ; 
 
 Nothing shall ever tempt me to betray 
 
 The promise I have made to Man, (my kind,) 
 
 Or to forsake the dictates of my mind. 
 
 Fidelity and truth shall be my guide ; 
 
 With constancy I will in truth abide ; 
 
 Thus I will ever shun the dangerous path of pride 
 
 Cense then, (vile Viper,) henceforth to entice^, 
 
 } 
 
 X 
 
 } 
 
lU TRUE AND FALSE 
 
 Or proffer your instructions and advice- 
 Leave me forever free, and free to prove *) 
 Constant and true unto my promised love, ^ 
 And to the wise decrees oi the wise power above. J 
 Cease, for the bright meridian hour draws hear, 
 And duty bids us round yon fount appear, 
 And join the assembled race aroui)d the spring, 
 And glorious anthems to our Maimer sing : 
 In songs divine, extol his glorious naipe, 
 And with our tongues his wond'rous love proclaim* 
 Haste, let us go and join the numerous choirs 
 That now collect, (high blest with pure desires,) 
 Around the fount. Now let us haste to join 
 The assembling choirs, to praise the power divine- 
 Man waits for me near yon delightful stream, 
 And duty bids me haste, and go with him 
 To the assembly. Let me not delay. 
 Lest he be disappointed by my stay% 
 
 She spoke, and once more seeks again to leave 
 The blissful bower. The Serpent frowns on Eve, 
 Prevenis her flight, and with a friendly air, 
 (Controurd by pride,) she thus addressM the Fair- 
 Now Eve for once my wise instructions heed, 
 Let me instruct you how you ought proceed ; 
 Now follow the advice I give to you, "^ 
 
 For if you heed them and the same pursue, J» 
 
 It will exalt you Eve, high in the public view. J 
 
 Now Eve be wise, and my advice embrace, 
 Forbear to meet this vast assembling race, 
 Around the fount ; for what's the use to join 
 The assembly (Eve,) to praise the power divine ? 
 "What if this duty, Heaven's on us enjo'm'd ; 
 It is a task beneath all noble minds, 
 To spend their breath, or to employ their tongues 
 In singin,^ Anthems, or celestial songs 
 To their Creator. Now for once forbear 
 To join the rest ; let beasts and birds of air 
 Praise their Creator, but let us be wise, 
 Shun the assemby, and the task despise^ 
 
FRIENDSHIP, 145 
 
 Stay here with me, and let creation meet ; 
 Welcome they are his praises to repeat, 
 If It affords them pleasure and delight: 
 Long let them sing, but nobler views excite 
 My heart and mind ; it is a task too mean 
 To praise his name, and even to be seen 
 Jain'd with the rest, or the assembled race; 
 (It is to every noble mind disgrace*) 
 But if you Eve, refuse to be controurd 
 By this advice, and wisdom I unfold ; 
 Heed this advice and counsels whicli I give, 
 For it is wise and 'twill exalt you Eve ; 
 This is the counsel that 1 would enjoin, 
 Go not to the assembly with thy kind. 
 But let the Wolf or Fox upon you wait. 
 Go with the Fox and his intended mate 
 Tq join thy kind — I charge you to forbear, 
 Atid let the Fox, (Eve,) wait upon you there ^ 
 This will exalt you in the public view : 
 Now Eve be wi^e, and my advice pursue. 
 
 Thj6 vicious Viper, thus deprav'd by pride^ 
 Gave her advice ; the constant Eve replied — . 
 Your counsels I conceive are blind and base, 
 Which will most injure me, which most^lisgracei 
 To go with Man and with my kind appear 
 In the assembly, and to prove sincere 
 Unto my words, or now to use deceit, 
 And with the Fox and his intended mate 
 Joi\i the assembly ? Say, which of these two 
 Will most exalt me in the public view ? 
 If with the Fox I to the assembly go. 
 The whole creation then will surely know 
 That Tm a traitor to my promise made, 
 And that I have my promises betravM. 
 I should at once to all the world proclaim 
 That I Was false— a coquettes hateful name 
 I should acquire— then all the assembled race 
 Will censure me and load me with disgrace. 
 N 
 
} 
 
 U6 TRUE AND FALSE 
 
 In the assembly can I then appear 
 With confidence) and bear the general sneer ? 
 There they will say, goes Eve, that fickle mind. 
 She's broke her promise, and forsook her kind t 
 With an intent to mn some higher state, 
 Or a more nobler partner, friend or mate t 
 Now with the Fox and his intended spouse, ^' 
 
 (Seeking for higher ties, or love) she goes ; L 
 
 She shifts and turns her mind with every wind that f 
 blows ! J 
 
 Who can desire to be in wedlock join'd 
 With such a fickle and inconstant mind ? 
 Or a vain coquette for a spouse to win ? 
 If once a traitor, she will betray again, 
 if I should now prove fickle and untrue, 
 This I should suffer, this would be my diie, 
 Nor will it raise the Fox, to tag about with two, 
 It is enough to wait upon his kind. 
 One mate and only one has heaven designed 
 For him and Man, or any one beside. 
 That each should have one consort, each a bride. 
 And every kind should have a spouse or mate. 
 And only one : — That they should prove sedate : 
 And that each kind with his own kind should wed, 
 Our wise Creator at the first decreed. 
 Then let each kind with their own kind appeiar 
 In the assembly — -let all prove sincere 
 To their own kinds— and join in friendly ties 
 With their owii kind, for this is truly wise. 
 The dictates of my heart I will obey, ^ 
 
 Unto my vows I'll strict obedience ^ay, S 
 
 Nor will I seek for bliss in any other way. J 
 
 Bliss can't reside in an inconstant breast, 
 With perfect bliss, none but the true are blest ; 
 For falsehood and inconstancy in love, 
 Sunk Angels from the glorious realms above. 
 Tiiey proved inconstant to their holy fire, 
 Or love, in hopes to win a station higher ; 
 But all they won was endless guilt and shattie, 
 Guilt burns their breasts like a hot sulph'rous flame. 
 
FRIENDSHIP. Ur 
 
 Bound down with chains of darkness and of tliouglit,"^ 
 
 In burning lakes they niourn their fatal lot ; )> 
 
 This by inconstancy they on themselves have brought.J 
 
 If such their fate, oh, ought I not beware, 
 
 And shun inconstancy, (that fatal snare,) 
 
 And true to Man and to my promise prove. 
 
 And prove sincere and constant to my love I 
 
 Your counsels therefore, (Viper,) I detest, 
 
 I'll still revere the counsels of my breast — 
 
 The dictates of my heart Til ever heed, ""l 
 
 And join as my Creator has decreed, S^ 
 
 And with my kind alone will I unite or wed. j 
 
 This will exalt me to the highest bliss, 
 
 And crown ray future life with happiness. 
 
 Thus Eve unmov'd, by all the Vipers art, 
 Prov'd constant to the dictates of her heart* 
 Defeated now in her infernal plan 
 In making Eve dissolve her ties with man. 
 The vicious Viper all her arts employed 
 To sink the happy mind she then enjoy 'd. 
 Once more she seeks her constant heart to movcj 1 
 And make the Fair, false and inconstant prove, J> 
 
 By making her distrust the glorious power above, I 
 And thus, to Eve, will you in heaven confine, 
 And think your Wants will always be supplied ? 
 Will you forever put in Heaven your trusty 
 And think its partial dispensations just ? 
 Js our Creator holy, just and good, 
 Will he at all times fill this race with fdod ^ 
 Though he is glorious, holy and supreme. 
 We ought not put all rorifidence in him. 
 But for ourselves we ought some grove select^ 
 And from the beasts ancibirds the same protect 
 We ought divide this blissful realm by lot, 
 And let each one possess a seperate spot ; 
 Where each may live divided fram the rest, 
 Kor be in common of this realm possest. 
 And as 1 am the oldest of this band* 
 } ought to have the largest pitce of liind. 
 
148 TRUE AND FALSE 
 
 The oldest of llie beasts and fowls of air,' 
 
 Ought (for 'tis just,) possess the largest share. 
 
 Tho* you are younger than some beasts, 'tis true? 
 
 I'll give a larger portion unto you ; 
 
 On this condition : you shall break your vows; 
 
 And seek some nobler partner for a spouse, 
 
 If we do this, this blissful realm divide, 
 
 I think our wants may ever be supplied ; 
 
 For as we have undoubted right to rule 
 
 This numerous race, and to direct the whole 
 
 Of this creation, we can, if we please, 
 
 Select the richest groves, and fairest trees 
 
 In this abode ; and take the groves that bear 
 
 The fairest fruit, foi our own part or share. 
 
 But nobler motives still, I will unfold, 
 
 We may select the fairest mounts of gold 
 
 l-or our own part, and take a piece of land 
 
 That's fiird with golden ore, or golden sand. 
 
 Now if we Eve, arrange the matter thus. 
 
 We soon can make the birds adhere to us ; 
 
 And all the beasts just as we please controul, "^ ' 
 
 And we can all this vast creation rule, S- 
 
 For we shall soon become the richest of the wholes J 
 
 We then can (Eve,) hold an extensive sway 
 
 O'er all this race, and make the whole obey 
 
 Our sovereign voice, and rule them as we please. 
 
 And be supplied with food and live in eas2. 
 
 Now can you (Eve,) against this plan protest, 
 
 And choose" to liv« in common with the rest ? 
 
 Now can you Eve call this wise plan of mine. 
 
 An evil motive or a vain design ? 
 
 Blinded by pride, the Serpent thus exprest 
 The avaricious motives of her breast : 
 But Eve the wisest of the numerous race, "^ 
 
 Could her designs and vile intentions trace, J> 
 
 She knew the Viper sought to win the highest place.J 
 This plan which Satan had with art devis'd, 
 The constant Eve like all the rest despis'd, 
 And with great wisdom, wisely disapproves. 
 
FRIENDSHIP. U9 
 
 OF a division of the fragrant groves. 
 
 And to the Serpent — -Why will you propose 
 
 A seperation of what God bestows ? 
 
 Now would you have us in the least distrust 
 
 His Providence, or think his ways xinjust ? 
 
 Can we not safely in his love eonfide, 
 
 That all our wants will always be supplied ? 
 
 No want of food or blessings need we fear. 
 
 While under his wise providential care. 
 
 Trust but in him and we are safe and sure? 
 
 And long and lasting Will our joys endure. 
 
 Nought need we fear, while we in truth abide, > 
 
 And shun that false and tempting spirit pride, )> 
 
 And in our heavenly friend, with confidence confide.J^ 
 
 What reason have we to distrust that power 
 
 That's gave us life, and spreads each fi*agrant flower ? 
 
 He is a being, holy, pure and just, 
 
 And no one ought his providence distrust. 
 
 On him who i^ave tis life we may rely, 
 
 He will at all times, all our wants supply ; 
 
 In him we may with confidence confide, 
 
 (That all our wants w^ill ever be supplied.) 
 
 If we distrust his providential care, "^ ' 
 
 And grow too proud (in common tights) to shsre J> 
 
 This paradise of bliss. With beasts or fowls of air) J , 
 
 His just displeasure we should well deserve. 
 
 He would be just in leaving us to starve. 
 
 His justice would With perfect glory shine^ "^^ 
 
 He would be just, (his justice be divine,) U 
 
 In leaving us with want and hunger to repine. J ^ 
 
 Therefore vile Viper, seek n© moi^e to prove 
 
 That we can't safety trust the power above-— 
 
 For we may safely in his love rely. 
 
 That he will always all our wants supply. 
 
 In thi6 bright realm divitiely bright and fair? 
 
 There's food enough, (large plenties, and to sp^rt ;) 
 
 For us, for beasts, for fish, and for the fowls^ of air. 
 
 As we are with sufficient bounties blest, 
 
 Can it be wisdom to oppress the rest, 
 
.} 
 
 1^0 TRUE AND FALSE 
 
 And wrong them of their rights or daily food, 
 
 Apd take away their rights, (by Heaven bestovv'd ?) 
 
 To all this race, (by the wise power ol Heaven,) 
 
 This blissful realm and fair abode is given. 
 
 By the wise pov/er it is bestovv'd on all, 
 
 (A common gift,) the old, large, young and small. 
 
 Each beast and bird, and fish beneath the stream, 
 
 Has equal claims to this delightful r^alm. 
 
 No one's entitled (in this numerous band) 
 
 By justice, to the largest piece of land. 
 
 I therefore shall thy proposed plan reject, 
 
 For I foresee 'twill have a sad efftct. 
 
 To part or to divide this blissful sphere 
 
 Among the fishes, beasts, and fowls of air ; 
 
 For few would be 1 trust, contented with their share 
 
 Now if we should divide this realm by lot, 
 
 And every one should have aseperate spot ; 
 
 Would a fair field, fih'd with a bounteous store, • 
 
 Make thee content, would you not thirst for more ? 
 
 Suppose we should this blissful realm divide 
 
 Among this race, who should our claims depde ? 
 
 What right have you to claim a larger share 
 
 Than any beast, or any fowl of air ? 
 
 Methinks thy claim to hold the most, (unjust,) 
 
 Merely because you was created first — 
 
 Others methinks may claim as just a right, 
 
 For strength of body, size, or appetite. 
 
 I can't conceive 'tis just that you should hold 
 
 The largest share, merely because most old% 
 
 I can't conceive the oldest of this band, 
 
 Entitled to the largest piece of land. 
 
 C^ase then, and be content, for it is best 
 
 To share this realm iq common with the rest. 
 
 Thus sought the Fair, to cool the Serpents thirst "^ 
 For power or wealth, and prove her claim unjust ^ 
 To hold the largest share, by being form'd the first. J 
 As fiery streams from burning Etna flow, 
 And waste the fair Sicilian fields below ; 
 Or as from burning Hecla*s horrid fluc> 
 
} 
 
 FRIENDSHIP, 151 
 
 V^ast streams of fire and melted rocks issue ; 
 
 So from the Serpent's depravated soul, 
 
 Indignant frowns and angry censures roll. 
 
 Enrag'd she rav*d. (the truth she could not bear,) "^ ^ 
 
 To think ihat Eve contentedly would share ^ 
 
 Fair paradise with beasts, or with the fowls of air. j 
 
 And thus on Eve, she pores a tide of rage — 
 
 I am entitled, ('tis my right by age,) 
 
 Unto a double portion, and 'tJs just 
 
 The oldest one, or one created first, 
 
 Should have a double portion, or a share 
 
 Full twice as large as any b rd of air, 
 
 Or any one that dwells in this delightful sphere. 
 
 This is just, and 'tis a crime in you 
 
 To seek to wrong me of my right and due% 
 
 And it is wisdom to employ our arts, 
 
 And to divide this garden into parts ; 
 
 And to select the fairest fields and best 
 
 For our own share, and guard them from the rest 
 
 Ot this crtation — and defend the same — 
 
 Nor let the beasts taste of the groves we claim, 
 
 For 'tis the duty (Eve,) of every one 
 
 To look out for themselves, and seek their own 
 
 Wealth, power, and ease, and for themselvts provide^ 
 
 That all their wants may ever be supplied. 
 
 We for ourselves ought keep a bounteous store 
 
 Of food, delicious, and of golden ore ; 
 
 While we enjoy life, liberty and health, 
 
 We ought to spend it in acquiring wealth : 
 
 This ought to be the greatest aim af all, 
 
 The old, the young, the large, robust, and small 
 
 Ought to employ their time and spend their days 
 
 In gaming wealth, and not to spend in praise 
 
 Their precious time — this ought to be our view i 
 
 It is what we, and others ought pursue ; 
 
 It is your duty to exert yourself, 
 
 {As well as mine,) to gain large stores of Pelf« 
 
 in this wise way 'tis wisdom to proceed. 
 
 And lay up for ourselves for time of need. 
 
 If we are well supplied we need pot care 
 
W» TRUE AND FALSE 
 
 For fish, or beast, or for the fowls of air. 
 If we are with sufficient bounties blest, 
 We need not care if want destroys the rest. 
 If they with hunpperor with want repine, 
 *Tis none of your concern, nor is it mine. 
 Therefore let us be wise, and seek to gain 
 The richest grove in this Elysian plain, 
 Or field of golden dust, and call it our domain, 
 
 } 
 
 The Serpent fill'd with pride and avarice, 
 (Unto the Fair,) thus proffers her advice, 
 And thought it wise. But Eve (still wise,) retained 
 Quite different views, and her advice disdain'd. 
 And to the Serpent thus— Tempt me no more 
 With fragrant groves, or fieldsof golden ore : 
 In common with the beasts and fowls of air 
 1 am content to live, and with them share 
 This paradise of Wiss : This blissful realm "^ 
 
 Was made for all, by the wise power supreme, i 
 
 For Man, for beasts, and birds, and fish beneath the f 
 
 stream. J^ 
 
 These fair Elysian fields, and bright abode, "1 
 
 Yield large supplies, (and yield sufficient food) ■ 
 
 For lis, for beasts, for birds, and fish beneath the 
 
 flood. J 
 
 All are by^ one kind, glorious power supplied ; 
 He does for birds as well as us provide.. 
 0*er all this realm his providence he spreads, 
 The beasts and birdS) with plenteous food he feeds. 
 And all created beings that exist, 
 Or live, do by his Providence subsist^ 
 And shall we now his Providence distmst^ ^ 
 (When it is wise, impartial, kind, and just ?) 
 And grow too prouid in common rights to share ^ 
 These fair Eylsian fields, and blissful sphere t^^ 
 
 With insects, fish, and beasts, or with the fowls 6f • 
 
 air? 
 
 How base the viewsa?od motived yOu retaini 
 They are methittks> ittfenval, vile, and vairt. 
 A craving, covelou^, and haugfhty ficw^ 
 
 J^ 
 
FUIENDSHIP. US. 
 
 In not a noble fnotive to pursue. 
 
 But 'lis infernal, for it springs from pride, 
 
 (A mean, detestible, and hateful guide.) 
 
 Therefore, the views or motives you've exprest, "^ 
 
 All this M^hole race, (each insect, bird, and beast,) J> 
 
 Ought scorn, despise, discard, hate, censure, Sc detest.J 
 
 Still let us (Viper,) be content to share "^ 
 
 Ifhese fair Elysian fields, (divinely fair,) J» 
 
 In common with the beasts, and with the fowls ofair.J 
 
 Let us not harbour in our souls or breast, 
 
 A wish to wrong, or to oppress the rest— 
 
 I^t like the Angels in the realms above, 
 
 Let us possess benevolence and love 
 
 For all this race : And let ns be content 
 
 With what our Maker has bestow'd or lent ; 
 
 But if such gifts can*t satisfy thy thirst, 
 
 Go choose thy part, and glut thyself with dust^ 
 
 If your's are noble and exalting views. 
 
 Go feed on dust, and eat the food you choose ;- 
 
 Go heap up for yourself a boundless store 
 
 (For time of need,) of dust and golden ore. 
 
 Go, if you choose, let avarice be thy guide : 
 
 Go, take thy choice and be a slave to pride* 
 
 But this thing I request, and ask of thee, 
 
 Leave all this race, and all creation free ; 
 
 Free to enjoy those gifts bestow'd by Heaven, 
 
 And be contented with the blessings given. 
 
 She spoke, and once more sought to leave the bower^ 
 (When raov'd by pride, that vile infernal power,) 
 The vicious Serpent, fill'd with rage and spitCi 
 With subtlety and art prevents her flight ; 
 And with a haughty, proud and lofty air, 
 She plac'd herself before the flying Fair ; 
 For now she grew determinM to deceive, 
 And to destroy the constancy of Eve. 
 
 Though Eve had long with true and wise replies,"] 
 Shun'd all the plans the Serpent did devise ^ 
 
 Yet she was doom'd at last to fall a sacrafice. J , 
 
154 TRUE AND FALSE 
 
 Ye muses thron'd in realms of light relate^ "^ 
 
 How by the Serpents intrigues and dcceiti ^ 
 
 Eve lost her innocence, and tlissful happy state. J 
 
 } 
 
 The Serpent now her mraost power employ*d, 
 To sink the peace of naind she now enjoy'd. 
 One measure yet remained by her untried, 
 That was, to prove their kind Creator lied, 
 And that the race ought not in his command confide 
 And prove their Maker, (holy, pure and clean,) ^ 
 To be the cause or origin of sin ; W 
 
 And author of all evil, and of things obscene : J 
 
 For pride inspired her with this evil view, 
 To prove the glorious power above untrue. 
 Inspired by Satan she attempt^ to prov€ 
 That every motive, springs from powers aboy^« 
 And thus to Eve-^Say will you still confide 
 In powers above, when the same power has lied i 
 His strict commands which you somuch revere,. 
 Are false, unfriendly, they are not sincere-*- 
 This I can prove to you, if you'll to me adhere*^ 
 Has not our Maker ga.ve a strict command 
 Unto you Eve, and to this numerous band, 
 Not to partake of the forbidden tree ? "^ 
 
 (On pain of death he gave this law to tliee.) 
 Yet he has lefr us Eve, to act entirely free. 
 Now if you eat, that glorious Power well knows 
 You will not die-fr-but 'twill to you disclose 
 Some hidden wonder, (worth your while to know,) 
 Which he at first intended to bestow. 
 If you can eat, and still your life retain, 
 No longer from the glorious food refrain ; 
 But haste precipitately to the tree, 
 For you may eut, for Heaven has made you free< 
 
 Thus spoke the Serpent, (with an evil view,) 
 When Eve to prove their wise Creator true 
 Heplics sfcdately*^berpent, will you strive 
 To prove our Maker, (by whose care w« live,) 
 liaise, Author, and Creator, or the cause 
 pf evil? When his attributes and laws 
 
 } 
 
 t 
 

 All stand contratsted, and tjpposed to those 
 
 That you retain, or these which you disclose ? 
 
 God's attributes aiid Jaws all coincide, 
 
 They stand opposM to the decrees of pridet 
 
 His laws leads beings in the paths of joy 
 
 And lasting bliss— but those of pride decoy 
 
 Fools from true happiness, and fills their breast 
 
 With motives which Angelic minds detest. 
 
 And envy, falsehood, malice, and deceit, 
 
 A thirst for power, contention, aed debate, 
 
 Originate from pride. Such motives Angels hate. 
 
 Free from such views, the bright Angelic choirs 
 
 Retain more holy, aiid more pure desires. 
 
 Humility, benevolence, and love, 
 
 And love of tnith, controuls the choirs above* 
 
 Iti that bright realifn no Idsehood can abides 
 
 No evil view, or evil can reside, 
 
 Nor any attributes of that vile spirit pride. 
 
 There Holy Seraphs in harmonious bands, 
 
 Obey their Mak^r*^ wise, and kind commands 5 
 
 Their love of truth and hatred to deceit, 
 
 Preserves the union of that glorious state* 
 
 No one can dw^eil in that celestial sphere 
 
 That is not holy, constant, and sincere : 
 
 To be a member in that bright abode, 
 
 All must be with true holiness endow'd. 
 
 (Our wise Creators image,) and delight 
 
 In deeds benevolent, in acts upright ; 
 
 Such motives are requir'd, and such are requisite. 
 
 For where deceit and evil passions dwell, 
 
 And all are seeking others to excell, 
 
 It cannot be a heaven, it sure must be a hell 1 
 
 Then does our Maker, (holy, pure, and great,) 
 
 Inspire our hearts, or in our souls create 
 
 Unholy views, or any one inspire 
 
 With an unholy, vile, or proud desire ? 
 
 No, he cannot iti any minds instill 
 
 A disposition to transgress his will, 
 
 Or break his laws. Then seek no more to prove^ 
 
 That evil springs from the wise Power above. 
 
 
n6 TRUE AND FALSE 
 
 This speech of Eve, to prove her Maker true, 
 Did not well suit the serpents haughty view : 
 Enrag'd she heard, resentful she replies-^ 
 Are all our Makers dispensations wise ? 
 Does not all evil from his throne proceed ? 
 Is not all evil by one power decreed ? 
 If He's Almighty Sovereign, and Supreme, 
 We ought attribute every thing to hinfi. 
 From the first cause, and former of all things, 
 Both every good, and every evil springs. 
 He can be false, as well as wise and true, 
 Both good and evil does from him issue. 
 He form'd all things by his Almighty word. 
 And over all he stands a sovereign Lord. 
 Great is his power, he does all minds inspire 
 With every noble, vain, and pioud desire. 
 If there is such a thing as views obscene. 
 Or evil motives, arrogant, and mean ; 
 Or a vile being, to induce our minds, 
 To break the Holy law that He enjoins 
 Upon us Eve— He form'd the self same power 
 To tempt us, and our happiness devour. 
 Thus evil does from powers above proceed, 
 All good and evil is by Him decreed. 
 He fore ordains all evil that takes place. 
 And every deed and action of our race. 
 And *tis a crime in you to seek to prove, 
 That evil does not spring from powers above. 
 
 The Serpent thus, (proud, haughty, vain and blind,) 
 Accuses Heaven ; the constant Eve enjoin'd :— • 
 Serpent, how inconsistent is thy speech, 
 And the false doctrine you attempt to teach ; 
 It is metbinks, blasphemy, to assert 
 That our Creator does to us impart 
 Unholy views, or tempieth us to sin— 
 For if he plants corrupt desires within, 
 He must possess a mind or spirit that's unclean. 
 
 } 
 
FRIENDSHIP. 157 
 
 :.} 
 
 Henc^^'^Py who say that the wise power supreme 
 Hath Jeoefean views, or spirit, do blaspheme — 
 Or those y^ho do assert, vile motives spring from him 
 It is bta^hemy (Serpenti) to accuse "^ 
 
 A boly^SSphg, of unholy v»ew!» ; J> 
 
 Or to adlert that<J>ride from holiness issues. J 
 
 For pridic, (by ilfture,) is corrupt and vile, 
 It fills the heart with motives that defile ? 
 ContentioB^ envy, malice, and deceit, 
 And evil views, spring or originate 
 From pride — And pride 'tis evident and true, 
 Cannot from holiness spring, or issue : 
 For pride and holiness can't be allied ; "^ 
 
 They stand contrasted, and they differ wide ; J> 
 
 Pride cannot spring from truth, or holiness from pride J 
 For how can holiness and truth create 
 Contention, envy, malice, and deceit ? 
 Then how can our Creator, (wise and true,) 
 Create a being with an evil view ? 
 Or form a spirit different from h?s own ? 
 Or being to all eviJ motives prone ? 
 The attributes of the wise power above 
 Are meekness, truth, benevolence and love. 
 Humility. Stich virtues constitute "^ 
 
 His image, or his holy attribute ; ^ 
 
 And every virtuous grace, we may to him impute. J 
 Such ideas We may entertain of him 
 That form'd k\l worlds, and is in power supreme. 
 But to believe that power who form'd this earth, 
 And gave vast worlds and numerous regions birth ; 
 Who gave that glorious radiance to the sun, 
 And c&us'd the stars in different orbs to run, 
 And in harmonious order roll around 
 1 his blissful realm, and gave the sea a bound ; 
 And spoke us into being by a word, 
 Can e'er, prove false, must be a view absurd ; 
 How can our Maker, (holy, pure, and dean,) 
 Be the Creator of all good and sin ? 
 Or how can evil views originate from him ? 
 O 
 
 } 
 
J 
 
 } 
 
 Ua TRUE AND FALSE 
 
 'Tis inconsistent to believe that power, 
 
 Will his own works, or his own self devour; 
 
 Or that he form'd a being to oppose 
 
 His government, or just and hoiy laws. 
 
 Reason opposes this, and demonstrates, 
 
 That there are two distinct, and stperate states; 
 
 "Whose nature differ, and were ne'er allied, "^ 
 
 The one a fount of love, and one of pride, ^ 
 
 And rurd by views and aims, which cannot coincide. J 
 
 Both self-existent, one the source of joy, 
 
 The other vile, and seeking to destroy 
 
 The glories of the first, and all our bliss annoy. 
 
 This truth to us, is by our reason taught. 
 
 That good from Heaven, and every evil thought 
 
 Originates from pride, (that power below. 
 
 By nature vile ) which seeks to overthrow 
 
 All holiness, and the bright powers above. "^ 
 
 Pride tempts all beings to forsake thtir love, I 
 
 And to their hearts and vows, false and inconstant j 
 
 prove. J 
 
 It this be truth, which is most safe to trust, 
 The friendship of the last, or of the first ? 
 If this be true, in which shall we confide ; *^ 
 
 Say, which ought be our monitor and gu de ? L 
 
 Which ? Virtue, love, and truth, or falsehood, fame j 
 
 and pride ? J 
 
 This speech the Serpent heard* but disbelieves 
 This reasoning and this argument of Eve's ; 
 And with a scornfiil sneer, she heard this word, 
 Or speech of Eve, and thinks the same absurd : 
 For the deceitful, arrogant, and vile, 
 Or those possest with motives that defile ; 
 Or those controul'd by envy and deceit, *1 
 
 Can't bear to hear, or view thtir real state, p> 
 
 Or know from whence vile views do first originate. J 
 Now in reply, the Serptnt thus exprest 
 Hsr evil views : Does evil self exist ? 
 Does it exist without the aid of him 
 Who form'd all things, and is in power supreme ? 
 
FRIENDSHIP, JS9 
 
 Coitld evil spring, or out of nothing rise, °1 
 
 To stand a contrast with the power most wise ? )> 
 
 How vain is thy belief or things that you surmise* J 
 
 Scarcely you have far from true reason err'd ; 
 
 Thy arguments and reasoning are absurd ; 
 
 They can't be founded on a thing that's true, 
 
 For evil must from the first cause issue. 
 
 All things spring from one author ; he creates 
 
 All good and evil, saints and reprobates 
 
 All evil does, as well as good proceed 
 
 From povyers above, and is by heaven decreed. 
 
 Yet you will still believe your Maker just. 
 
 And in his laws put confidence and trust. 
 
 This vile delusive speech, unmov'd she heard. 
 And still her Maker's wise commands rever'd ; 
 Once more to prove her wise Creator true, 
 And that no evil did from him issue, 
 Eve sought, and to the Serpent thus replies-— 
 What reason demonstrates, we may surmise ; 
 What reason teaches us let us embrace ; 
 If we attempt originals to trace, 
 How that high power that form'd this glorious state? 
 Did first exist, or haw he did create 
 Vast numerous v/orlds, and did the same suspend 
 In boundless space, we cannot comprehend, 
 But to. believe that glorious power untrue, "] 
 
 Must be a vile, erroneous, evil view, ^ 
 
 For nothing that's obscene^ can irom that power issue* J 
 J^othing but good originates from him, 
 For he is holy, glorious, and supreme- 
 If there is evil, it has always stood 
 111 contrast with that glorious source of good, 
 And self-existent, for no evil view 
 Can spring from one that's holy, just, and true. 
 For truth and falsehood cannot be allied ; 1 
 
 For how can falsehood in the truth abide, ^ 
 
 When they in contrast stand, and ccinnot coincide ? J 
 How can a being holy, pure, and clean, 
 Be the first cau«e, or origin of sin ? 
 
ilSO TRUE AND FALSE 
 
 Can evil motives dwell in holy minds, 
 Or our Creator have two fix'd designs ? 
 Or to inspire all beings with delight, 
 And at the same time with vile views excite 
 Their hearts and minds, and make them scorn hJs love, 
 And of his wise commandments, disapprove ? 
 Can the same fountain at the self same time, 
 Yield a pure stream^ and send forth filth and slime ? 
 Can bitter water be in sweet conceal'd i 
 Or can a fig-tree olive berries yield ? 
 Or on the vine can figs in clusters grow, 
 Or bitter streams from a pure fountain flow ? 
 Or can there from that glorious fount above, 
 (That fount of truth, of harmony and love,) 
 Spring evil views, or a vile evil power, 
 That would all holiness and joy devour ? 
 No Serpent, envy, malice, £ame, and f^ride,^ "^ 
 
 Did never in the realms of light abide ; I 
 
 Nor were they forra'd by truth, or e'er with truth j 
 allied. ^ J 
 
 Nor can such motives dwell in realms of bliss, 
 For they're destructive to all happiness* 
 Nor do they from our wise Creator flow, 
 But spring from that infernal power below. 
 They in their nature tend to sink the mind 
 Vrom happiness, and from emotions kind. 
 They are the image of an evil power, 
 Oppos'd to truth, which seeketh to devour 
 The joys implanted by the power above. 
 And the delights that flow or spring from love. 
 Such are their nature, they have always stood 
 In contrast with the glorious source of good. 
 Yet truth will stand in spite of fame and pride, 
 And over all created worlds preside ; 
 And stand a sovereign power and universal guide. 
 In vain shall pride against the truth conspire, 
 For truth must stand like a consuming fire. 
 All evil minds must feel its burning flame, 
 All those who thirst for unjust power or fame ; 
 Or seek by vile pursuits to gain a lasting name. 
 
FRIENDSHIP. 16i 
 
 No berng can its burning rays forego, *\ 
 
 Who wear the image of the power below : p 
 
 They must forever sink m gulphs of lasting woe. J 
 And 'tis absurd, and criminal m you, 
 To seek to prove the power above untrue. 
 
 Thus Eve with reason wisely sought to prove, "^^ 
 That no vile motive dwelt in realms above ; )> 
 
 That they (by nature,) stood opposM to truth and love»J i 
 But the vile Viper could not bear to hear, "1 
 
 Eve from all blame her wise Creator clear, p» 
 
 Or prove the power above just, holy, or sincere. J j 
 Or seek to prove that falsehood, fame and pride, '^ 
 Did never in the realms of truth abide, J> 
 
 Or spring at first from him that does in lightreside%J ^ 
 For those who wear the image of that power, 
 (By nature vile,) which seekeih to devour. 
 Wish to impute all evil unto him "} ' 
 
 Who form'd all worlds^ and is in power supreme ; J> 
 That they may have a cloak or an excuse for sin* J - 
 The Serpent still continues Jo pursue, "^ 
 
 To prove their wise Creator was untrue ; ^ 
 
 And that all evil did spring or from him issue. J 
 
 And that it was erroneous to surmise, 
 That their Creator, (infinitely wise,) 
 Was not the cause or origin of sin, 
 Or of all views that beings feel within. 
 And thus (to Eve,) say will you still persist 
 In thy belief, that evil does exist 
 Of its own self, coequal with that power 
 That gave us life, and form*d this realm and bower ^ 
 Could not that power that does o*er worlds preside, J 
 Be the Creator of deceit and pride ? > 
 
 And cannot falsehood (Eve,)in realms of light abide ? } 
 Pride is not evil, 'tis a noble view, 
 It makes all beings noble ends pursue ; 
 It does excite us to aspire above 
 All vain pursuits, and the vain joys of love, 
 O 2 
 
162 TRUE AND FALSE 
 
 It in our minds excites a brave desire, "^ 
 
 To seek for honor in a region higher ; J> 
 
 And to Angelic seats it ttmpts us to aspire. J 
 
 With noble views it animates our breast, 
 
 To think our own opinion far the best ; 
 
 It places us high in our own estetm 
 
 Above the birds, or fishes of the stream. 
 
 It animates us with a thirst for fame, 
 
 And with desires to gain a lasting name. 
 
 It fills our breasts with a desire to rule. 
 
 And brings all others under our controul. 
 
 Angels (no doubt,) who do in Heaven reside, 
 
 Are animated or controul'd by pride : 
 
 Now will you (^Eve,) call pride an evil vieWj 
 
 Or passion vjle, unworthy to pursue ? 
 
 Or now assert it is oppos'd to bliss, 
 
 Or tending to destro/ cur happiness ? 
 
 The Serpent thus, exprest her evil views,. 
 And sought in Eve vile motives to infuse. 
 But Eve more wise, by heavenly gifts adorn'd, . 
 Rejected her advice, and counsels scorn'd : 
 Still heavenly wisdom was her friendly guide, 
 She yet rejects the vile pursuits of pride: 
 Thus to the Serpent — Will you still persist,. 
 Or seek to prove that pride and fame exist 
 In realms of bliss, or that Angelic choirs 
 Are mov'd and governed by such vain desires ? 
 Surely vain Viper, thy pretence is vile. 
 For pride, (by nature,) tendeth to defile ; 
 From pride, 'tis true, mo^t evils do proceed ; 
 By pride, vile deeds, and evil is decreed : 
 IL is by nature, vile, corrupt, and base, 
 And sinks its votaries in deep disgrace : 
 It is a flame that seeketh to devour, 
 (Hateful to truth,) a vile infernal power ! 
 It is the power of darkness, and it stands 
 OpposM to holiness, and Heaven's commands; 
 It is the cause of discord and debate. 
 It sunk the Angels from their happy state • 
 
FRIENDSHIP. iai 
 
 It did exist before the Anj^els fell. 
 
 For it was pride that caus'd them to rebel i 
 
 Tempted by pride, once AngeU did conspire 
 
 Against Heavens laws, and. sought a station higher^ 
 
 Too proud to be controui'd by holy views, 
 
 They were condemned with the vile state they chose 5 
 
 They are condemned with just deservmg fate, 
 
 By being banish*d from those joys they hate. 
 
 Thus, pride sunk Angels from the realms of blissi 
 
 Aiid drove them from a state of happiness. 
 
 This proves that pride is in its nature base^ 
 
 And tending to involve us in disgrace, 
 
 And from our liearts and minds the noblest views 
 
 effiice. 
 Base in Us nature,- it has ever stood 
 In contrast witii the glorious source of good — 
 Nothing but good springs from the power above ; 
 No pride, or falsehood, can abde in love. 
 Or spring fram the wise Author of our bliss, 
 For they're destructive to all happiness — > 
 No evil springs if rightly understood. 
 From the eternal source of every good ? 
 For all our bless ngs from that fountain flowj 
 And every evil springs from powers below. 
 If this be true, then let us e'er confide 
 In Heaven's wise lav/s, and shun that spirit pride^^ 
 From that wise law now wrote within our heart, 
 Let pride ne'er tempt us basely to depart. 
 Serpent, with grief I view thy heart deprav'd 
 Of holy views — and evil views engrav'd 
 Within thy breast — to think that power unjust, 
 That gave us life, and form'd all worlds at first, 
 Or his kind Providence, or care for us distrust ! 
 Great is his love and providential care 
 For his creation, most on those who wear 
 His Holy Image, and who constant prove 
 Unto their vows, and constant in their love. 
 Round to all realms his boundless love extends^ 
 In one vast chain of love, he comprehends 
 Seraphic hosts-^and vast Angelic choirs^ 
 
164 TRUE AND FALSE 
 
 And numerous beings fill'd with kind desires : 
 O'er all this realm his Providence presides, 
 And for us, all delicious food provides. 
 All in this realm, alike, his glories share, "^ 
 
 Beasts, fish, and insects, and the fowls of air, ^ 
 
 Feel his true friendly smiles, and providential care. J 
 He with one love unites and lies , the whole 
 Unto himself, the Author and tht Soul 
 Of all created thin gs-p-und h.s comtnands 
 Are given to protect these numerous bands 
 From the infernal friendship of that power, 
 Or spirit pridci which seeketh to devour* 
 Therefore his wise commands we ought revere, 
 And to believe them friendly and smcere. 
 For our own happiness his laws are givenv 
 They constitute the joys and bliss of Heaven : 
 By the same laws the heavenly hosts are tied, '\ 
 
 Seraphs and Angels are as one allied ; ^ 
 
 Love is thtir monitor, and truth their law and guide.J 
 This law of truth, and monitor of l©ve>. 
 Preserves the union of the choirs above. 
 While love's our monitor, and truth's our guidOf T 
 So long shall we in happiness abide, ^ 
 
 And be with seraphimsin holy bands allied* J^ 
 
 But if we break that law divine and pure. 
 Deep grief and sorrow, we must sure endure ;. 
 Or our Creator's wise commandments break, 
 Or ofthat vile forbidden food partake. 
 We sure must die and meet deserving fate, 
 And loose this jj^lorious, blissful, happy state. 
 And be from this delightful garden drove, \ 
 
 And be forsaken by the choirs above ; L 
 
 Then how important 'tis, that we should constant a 
 prove. J 
 
 Let us with constancy the truth maintain, 
 And from the vile forbidden food refrain. 
 And shun that food (by nature) base, and vile, 
 Forbid by Heaven, for 'twill our hearts defile. 
 If we partake it, 'twill our lives destroy, 
 And all the bliss and pleasure we enjoy. 
 
FRIENDSHIP* i^ 
 
 Thus spoke fair Eve, the Serpent's vile reply- 
 Was this, (but false.) ye shall not surely die, 
 For God doth know the day you eat the food, 
 You'Jl be as Gods, knowinj^ evil from the good : 
 For m its boughs some hidden wonder liesj 
 It js a tree designed to make us wise ; 
 A tree that's fair and pleasant to the sight ; 
 'Twill fill our taste witu pleasure and delights 
 Such is its nature^, and its influence such^ 
 It IS not death to eat, or s n to touch. 
 No longc r then from that fair food refrain. 
 But eat, and live, and. higher joys, obtain. 
 
 The Serpent thus, endeavors to ensnare, 
 And with her treacherous words entice the Fair «^ 
 But Eve rejects the friendship she displayed, 
 And still proves true unto her promise made. 
 Stdi true to Heaven, and to her promise ties, 
 Unto the Viper, siie sedate replies-— 
 Will you yet seek to prove the Pov/er above 
 False or uMfriendiy, or attempt to prove 
 That our Creator, (holy, just, and clean,) 
 Can plant corrupt and evil views within ? 
 True is the friendship; he to us displays. 
 Constant and true, unchangeable his wayss 
 No evtl motive can from him issue, 
 His words, his laws, and his commands are true » 
 He cannot tempt with evil, or entice 
 A being to pursue the paths of vice. 
 Now if we taste or eat this food forbid, 
 How can we e'er the threatened fate evade ? 
 For 'tis impossible for God to lie ; 
 We cannot from our Maker's sentence fly ; 
 But in the day we eat, *tis certain we shall die. J 
 
 Thus Eve, (yet true,) exprest her views, and fears, 
 And her belief. The serpent perseveres 
 In her attempt, to make the Fair believe "^ 
 
 Her Maker false, untrue, and influence Eve ^ 
 
 . To break her vows to Man; and Food forbid> receive- J ^ 
 
 i: 
 
U6 TRUE AND FALSE 
 
 Thus to the Fair— I now will prove to you, 
 That our Creator's threai'nings are untrue ; 
 Tliat we uninjured by the threat'ned fate^ 
 May of the Tree of Knowledge, freely eat- 
 Four days have past since I, (myself,) received 
 The glorious food, and now four days I've liv'd 
 Since I partook, and eat, does this not prove, 
 That there is falsehood in the Power above ? 
 Does this not prove our Maker's threat*nings void, 
 When I have cat, and am not yet destroy *d ? 
 And furthermore, I'll now convince you Eve^ "^ 
 
 (If you do not what I assert believe,) V 
 
 That Heaven's commands are false— Pve of the food ; 
 receiv'd. J 
 
 Go view me eat of the forbidden Tree, 
 Thus will I prove what I assert to thee. 
 Then to the Tree, with a majestic air, 
 The Serpent M^alk'd, and eat before the Fair. 
 Thus to the Fair, she her vile views exprest, 
 Ancl the vile depravations of her breast. 
 Behold me cat, and can you hesitate 
 To shar^, and with your friend participate, 
 Those hidden joys, or share this sweet repast^ 
 So sweet and so delicious to the taste 1 
 Come Eve, no longer hesitate to eat 
 This glorious food, but make thyself complete 
 With noble views. Come and exalt thy mind, 
 By eating food tor that wise end design*d% 
 Now I have prov'd onr Maker's ihreat'nings vain, 
 How can you longer from the food refrain ? 
 You sure can eat the food, and still your life retain. 
 
 } 
 
 Surprised Eve, view'd the Serpent eat the food ; 
 The threat'ned fate, she then, not understood ; 
 For 'twas not death of body, but that love, 
 Or glorious image of the Power above. 
 That was to die in the same day they eat 
 The food forbid — this was the threat'ned fate ; 
 But the vile Serpent made the Fair btlieve 
 •Twas death of body — thus she blmded Eve, 
 To thmk her Maker false, and the vile f oou receive 
 
 ive. J 
 
FRIENDSHIP. Id? 
 
 T«!ot76H Eve bacj long with true and wise repUts,"^ 1 
 Shun'd the vile Serpents intrig^ues. arts, and lies, j» 
 Vet she was doom'd at last to fall a sacr»fice 1 Jj 
 
 What constancy could stand in such an hour ! 
 Hell hovered round, and us*d its utmost power, 
 Full bent on Eve's destruction, she now stands 
 Tempted by pride, and by infernal bands J 
 Why did her Maker in that hour, forbear, 
 To snatch from vile intrigue the graceful Fair ? 
 *Twa3 this, that beings might beh<ild his grace. 
 In the redemption of a fallen race ; 
 And know by Us sad influence on the mind, 
 Infernal friendship from the true and kind. 
 Ar d let the Serpent for a moment boast, 
 That Paradise was by her influence lost— 
 That he might his vmdictive justice show 
 In her defeat, disgrace, and overthrow. 
 That Man might triumph and extol his name? 
 in turning her own boasts, to her own shame. 
 
 The Serpent now by Satan's self inspired. 
 With thirst of fame, and with vile mahce fii'd. 
 Now us'd her utmost arts to blind the Fair, 
 And to delude her to the fatal snare. 
 Now envy, malice, falsehood, wrath, and pride, 
 Deceit, malignity, and ra^e allied, 
 Swell'd her proud heart, (for sa^an lent her a^d,) "^^ 
 And gave her po\ver, while she her arts displayed ; ^ 
 And Eve, tho* innocent, becomes at last betray'd. J 
 While the vile V.per laboured to controul, "^ 
 
 Down her fair cheeks the tears successive roll, 
 (Unwilling to forsake, the dictates of her soul ) 
 
 }, 
 
 While briny tears forth issue from her eyes, "^ I 
 She to the Serpetit with regret replies— ^ 
 
 Is our Creator false< or his commands unwise ? J ^ 
 
 When he haswarn'd us with a solemn threat 
 Of dissolution, if we touch, or eat 
 This Tree of Knowledge ? Does he not fulfill 
 The threatened fafe on those who break his will ? 
 
568 TRUE AND FALSE 
 
 If he is false, unfriendly, and unjust, 
 
 In whonxcan beings safely put their trust ? 
 
 Thus spoke Eve, (trembling,) for surpris'd she saw 
 The serpent break her Maker's iioly luw» 
 Stili the vile Viper with delusive arts, 
 Unto the Fair, her evil views imparts— 
 Have I not yet convinc'd you by this deed, 
 That every evil does from Heaven proceed ? 
 And that the friendship 1 retain for you, 
 Is real friendship, wise, sedate, and true ? 
 And that our Maktr*s strict commands are vain ^ 
 That we may eat, (and sliU our lives retain,) 
 Of this delicious Tree ? By Heaven design'd 
 To make us wise, and to exalt our mnd 
 With Koble views, and to unclose our eyes, 
 And make us by our own experience wise ? 
 Come eat the food that does jr ys unfold j 
 Your eyes will then be opened to behold 
 Vv hat*s real wisdom, what are noble views j 
 No longer Eve my wise advice rt fuse- 
 But eat at once of this delicious Tree, 
 Made for our use, delightful, fair, and free* 
 
 Eve now by art deluded to believe 
 Her Maker false, was tempted to receive 
 The Tree forbid, and of its branches taste, 
 And with tne serpent share the vile repast. 
 Just as tne Sun, (with a celestial ray,) *^ 
 
 Had trac'd one half of the ethereal way, I 
 
 From Its first dawning state, to where its beams de- ; 
 cay, J 
 
 Fair Eve deluded, her own bliss forsakes, 
 And of the vile forbidden Tree partakes ; 
 Half forc'd, ?»nd half persuaded, she receives 
 The food forbid, and eats the posonous leaves ! 
 And finds at once her peaceful nature changed, 
 And her contented happy miad dcrang'd— 
 
\ 
 
 1FRIENDSH1P. les 
 
 For in that hour her Maker's Image died, ^ 
 
 That love of truth which long had been her guide, p* 
 
 And her late happy breast, fill'd with deceit and pridc.J 
 
 Vile image of that evil power below, 
 
 From whence all grief and all our sorrows flow. 
 
 And cause of all the woes that mortals undergo. J 
 
 Eve now becomes the lover of deceit. 
 And Heaven's fair image, (holiness,) her hate. 
 And ever since through every age we find, 
 Deception planted in the female mind ; 
 False in their love, they promise and deceive^ 
 And in dissimulation copy Eve. 
 But few excepted act a nobler part, 
 And constant heed the dictates of their heart. 
 
 The Serpent now pleas'd with her great successj> 
 Jn making Eve her Maker's laws transgress ; 
 And mov'd by pride, she seeks to sink the rest^ 
 And to efface Heaven's image from their breast; 
 First she advises Eve to break her vows, 
 And to partake the Tree. Delude her spouse? 
 And to betray him she persuades the Fair, 
 While she herself, would labour to ensnare 
 The beasts, and birds, to break the law divine, 
 And overthrow Heaven's wise, and kind design. 
 
 Now Eve in intrigue with the Serpent joined, 
 (For like desires, and motives swell'd her mind ;} 
 With art, her friend and partner to deceive, 
 P Into like fate, becomes the aim of Eve. 
 
 The Serpent's image now her bosom mov'd, 
 And of her plans and intrigues she approv'd — 
 Unto the Serpent's counsels she adheres, 
 And Heaven*s commandments she no more reveres^ 
 Now by the Serpent's vile advice controurd, 
 
 tShe feels a thirst for praise, for fame, and gold* 
 Fill'd now with pride, she thinks herself above "^ 
 
 Her promise vows, and the delights of love, j- 
 
 And wise and friendlvlaws, enjoin'd bv power's above* f 
 
170 TRUE AND FALSE 
 
 She thinks the Serpent, now a friend sincere; 
 And does to all her vile advice adherct 
 
 The vicious Viper fill'd with vile capricej 
 Thus, unto Eve, continues her advice — 
 Now Eve be wise, go and retract thy vows, 
 I'hat you once made to thy intended spouse, 
 And thy past promises of friendship break, 
 And with fair words delude him to partake 
 Of this forbidden Tree. Go wisely Eve, "^ 
 
 And prove inconstant, and thy friend deceive, J> 
 
 And yet with artful words, induce him to believe J 
 That I am truly friendly unto him, 
 But that the Owls, and I, and others deem 
 This thy connection, not an union, wise, 
 And that he ought to seek for other ties. 
 Since we so of your union disapprove, 
 You ought to break these solemn vows of love% 
 
 Thus the vile Viper with instructions base, 
 Instructed Eve to seek her own disgrace ! 
 And thus the Serpent fili'd her heart with pride, 
 While jidam musing near the crystal tide. 
 Stray 'd from the stream, and from the fountain roves, 
 To seek his partner *mid the blissful groves- 
 Joyful he finds her in the fragrant bower, 
 (But what distress attends the fatal hour !) 
 She, who of late had crown*d his life with joy, 
 Now with deception seeketh to destroy : 
 Seeks to betray him with delusive art, 
 And pierce with broken vows, a constant heart. 
 
 Thus unto Eve, he his high joy exprest ; 
 Dear friend and partner, high with virtue blest; 
 What wonderous gifts our Maker has bestow'd 
 On all who dwell in this bright fair abode ; 
 We from his hand vast numerous gifts receive. 
 And by his care in this fair realm we live. 
 Now we who do these blissful fields traverse, 
 Can with the beasts, and with the fish conYcrsc— 
 
FRIENDSHIP. in 
 
 And talk v^ith insects, and with flying birds, 
 And understand, and comprehend their words. 
 What greater bliss can Heaven on us bestow? 
 Than those we fee), or by experience know ? 
 Our joy's complete, and perfect is our bliss, 
 Angels ne'er felt sublimer joys than this. 
 As long as we from food forbid refrain, 
 So long shall we those blissful joys retain, " 
 
 And feel those high delightful joys of love. 
 And live high honour'd by the powers above. 
 
 Thus spoke He thoughtless of her fallen state ! *) • 
 (Confiding in her promises of late,) \ 
 
 When Eve, now fiil'd with pride, deludes him by f 
 
 deceit. J 
 
 For the vile Serpent, (late,) had taught the Fair ? 
 How to betray him, and her friend ensnare. 
 Obedient to her base infernal guide, 
 (The vicious Viper,) Eve sedate replied — 
 Great are the gifts our Maker has bestow'd, 
 On all who dwell in tiiis bright fair abode : 
 Great are his gifts, and wonderfal the power 
 Displayed in the creation of each flower : 
 Each blooming flower, each grove, and crystal stream. 
 Show the great goodness of this power supreme* 
 Yet that wise power that form'd all by his word, 
 Has gave us laws unfriendly and absurd- 
 Laws which if broke, will high exalt our mind, "^ 
 And place us high above each beast or kind, J> 
 And vain the penalty unto his law enjoin'd— j 
 For we may now the food forbid receive 
 And freely eat, and yet uninjured live. 
 For all that threat'ned penalty is void, 
 That we should surely die or be destroyed 
 In the same day we eat. Now ought we trust 
 The Power above, and think him wise and just ^ 
 Since he forbears the threat'iiing to fulfill. 
 On those who break his law, or break his will ? 
 For our true friend, (the Serpent,) has partook 
 Of the fair food, and Hearen's^ commandments broke 1 
 
172 TRUE ANU FALSR 
 
 Four days she*s liv'd, uninjured by the taste, 
 And with her I have shared the sweet repast i 
 Sweet is the food disign'd to make us wise, 
 Sweet to the taste and pleasant to the eyes- 
 Pure in its nature, and by Heaven disign'd, 
 Hij^h to exalt and animate our mind. 
 It fills the mind with high and noble views. 
 It in our hearts will noble thoughts infuse : 
 It will create new motives in the breast, 
 And will exalt us high above the rest ! 
 O'er beasts and birds, and fishes of the stream, 
 This food will place us sove'reign, and supreme^- 
 It will create new motives in thy soul ; 
 This race will still be under your controul. 
 If such the glories of forbidden fruit, 
 It is an object worthy your pursuit 
 Delicious food ! Design'd to make us wise ; "^ 
 
 De&ign'd to open or unclose our eyes J> 
 
 To view what wisdom is, and where true wisdom lies. J 
 Then from the fair suspending drooping boughs, "^ 
 She plucks a poisonous Apple for her spouse, J> 
 
 Hegardless of her late sedate, and solemn vows J 
 
 To prove sincere, and constant in her love. 
 And to the law cnjoinM by powers above I 
 False to her word, she to her friend presents 
 The food forbid ! While he with grief relents 
 Her depravation— for he view'd the change. 
 And her once constant, holy mind derang'd* 
 Of holy views he finds his friend deprav'd, 
 And evil motives in her heart engrav'd. 
 ;? Deeply he mourns her loss and fallen state, 
 "With grief he views the Serpent's vile deceit I 
 He views his friend in whom he late had plac'd 
 All confidence, by vile advice disgrac'd I 
 Sunk from the highest bliss, he views the Fair ; 
 Concludes at once to eat, and with her share 
 His Maker's just displeasure, or the fate 
 That Eve must suffer in her fallen state. 
 But first with tears his fallen friend addressMf 
 And thus his sorrow and his grief express'd-—- 
 
PRIENDSHIR irs 
 
 And hast thou then thy late made vows forsook. 
 
 And of the food forbid by Heaven partook I 
 
 Dost thou believe Heaven false ? Or dost thou Eve> 
 
 The Serpent's counsels for thy guide receive ? 
 
 Are not the laws cnjoin'd by powers above, 
 
 Our wisest guide ? And ought you to approve 
 
 Of counsels, which entice you to forsake 
 
 Thy proniises, or Heaven's commandments bre^k ? 
 
 Are not the law or counsels of thy breast, 
 
 The wisest guide, the wisest law and best ? 
 
 Vile is the arts the Serpent has displayed ; 
 
 By her false friendship, you are (Eve,) betray 'd I 
 
 False is the friendship she retains for you, "1 
 
 'Twas not thy good, but 'twas her selfish view )*» 
 
 Made her advise thee Eve, to eat and prove unirue. J 
 
 'Twas not thy bliss or happiness she sought^ 
 
 Nor does she wish thy glory to promote. 
 
 Nor did she think 'twould make your joys complete^ 
 
 When she advis*d you to partake and eat 
 
 The food forbid I But 'twas her view and aim^ 1l 
 
 To sink you Eve, in deep disgrace and shame, |^ 
 
 And to exalt herself, or her own power and fame* J 
 
 Such is her friendship, and her view is this, 
 
 To break our tiesj and to destroy our bliss. 
 
 And for instruction and advice occur, 
 
 Or make this race ail bow and yield to her. 
 
 Such is the views that actuates her breast. 
 
 She means to guide and govern all the rest, 
 
 And make them all believe her own opinion best. 
 
 A sovereign guardianship she means to claim 
 
 O'er all this race, this is the Serpent's aim, 
 
 She seeks not for our bliss, or to exalt our name. 
 
 Ought we then Eve yield to the Serpent's pride? 
 
 And let her stand our monitor and guide ? 
 
 And let that lov« implanted in our souU 
 
 Be under her direction or controul ? 
 
 Shall she now disunite the different kinds. 
 
 And make a speculation of their minds ? 
 
 If we unto her vile advice adhere, 
 
 Or think her friendship unto us sincere, 
 
 And from our Maker's wise commands depart 
 
I 
 
 174 TRUE AND FALSE 
 
 (That law divine engraved vjrithin our heart,) 
 Or loose our image of the power above^ 
 We must be from this blissful garden drove ; 
 And loose our Maker's favour, and be driven 
 Far from the favour and the smiles of Heaven. 
 
 Thus spoke he, but his counsels were too late, 
 Eve had already lost her happy state, 
 And eat the food forbid, which penalty was fate t J 
 Nothing could be obtained thac could restore, 
 Her deprav*d heart, to what it felt before. 
 She'd eat the food, now to true wisdom blind, 
 She to her friend again expressed her mind — 
 What means thy grief, or why do you distrust 
 The Serpent's friendship, can it be unjust? 
 Has she not eat of the forbidden food, 
 And found it sweet, delicious, fair and good ? 
 And prov'd that we may the same food receive^ 
 And eat uninjured, and survive and live ? 
 Live and survive, although the power on high, 
 To us declared that we should surely die 
 In the same day we of the tree partook I 
 And yet the Serpent has touch'd, eat, and broke 
 That strong injunction, and prov'd vain the threat 
 Of certain death, the day they touch, or eat ? 
 No longer then forbear, but take the food, 
 Pleasant, delicious, glorious, fair, and good* 
 
 Deluded by these friendly words of Eve, 
 (Not thinking she intended to deceive,) 
 He takes the food, presented from her hand, 
 (Regardless of his Maker's strict command) 
 Precipitately eats, and finds his breast 
 With different views, and different thoughts imprest ; 
 For in that hour his heart becomes deprav'd, 
 And evil views were in his breast engrav'd. 
 He fell from holiness, that fatal hour, 
 And lost the image of the heavenly power. 
 And his Creator's likeness ; and become 
 A child of pride ; such was his choice and doom* 
 Instructed by the Serpent how to act, 
 
FRffiNDSHIP. J 75 
 
 } 
 
 I 
 
 The fallen Eve does thus her vows retract, 
 And to her friend thus her intent disclos'dj 
 Our friend, (the Serpent^) to our ties oppos'd : 
 As she IS oldest, she must be obey*d, 
 Therefore I must retract my promise made, 
 Obedient to her words, I mu»t thy sight evade. 
 And yet the Serpent is a friend sincere 
 Unto thee Adam — and you ought revere 
 Her words and counsels, and obey her will, 
 Though it don't coincide with what you ieel. 
 She adds no more, for so she had been taught 
 By the vile Viper, (who with art had sought 
 To break their ties, and to destroy their love, 
 And make them false unto each other prove.) 
 
 Now by the Viper's vile deceit and art, 
 They from each other for a while depart, 
 And disregard the law implanted in their heart. J 
 Far from her kind, (inconstant) Eve now flies, "^ 
 
 Pleas'd with the hope of winning higher ties, l 
 
 And thinks the Serpent's counsels, friendly, true and j 
 wise. J 
 
 While her true friend whom she had now betrayed, 
 To mourn her loss into a forest stray'd. 
 Deeply deprest, he mourns his fallen state, "| 
 
 Laments his own, and Eve's unhappy fate ; )> 
 
 While the proud Serpentiiird with malice anddeceit,J 
 Derides his disappointment, and reviles 
 His deep depression, with contempt and smiles* 
 O'er Man she triumphs, thoughtless of her doom 
 Or condemnation, or of wrath to come. 
 For wrath immense, was by her Maker stored, 
 To be some future day upon her pour'd. 
 To show his justice, and his power to all, *) 
 
 In dooming her upon her breast to crawl, J» 
 
 And giving Man a time to triumph in her fall. J 
 
 Now the vile Viptr all her pov/er exerts. 
 To change and plac^ new motives In the hearts 
 Of beasts, and birds, now spread around the bowers^ 
 And blissful parterres cloth'd with golden flowers. 
 
176 TRUE AND l^ALSE 
 
 Hound the fair garden the vile Serpent rave^, 
 
 And with her counsel the fair race depraves ; 
 
 Tempts all to prove inconstant to their love, 
 
 And the fair image of the power above* 
 
 Advises all to eat torbidden food, 
 
 And spreads destruction round the fair abode. 
 
 As raging winds on desarts burn't with thirst, 
 
 Contaminate and fill the air with dust ; 
 
 Pour showers of sand into a neighbouring vale, 
 
 Destroys its plants, and softens to a gale. 
 
 So the vile Serpent with her vile advice, 
 
 Spreads sad destruction round fair Paradise. 
 
 Seeks with her counsels all the race to guide, 
 
 And to implant that evil spirit pride. 
 
 Within their hearts, and from their hearts destroy. 
 
 Their kind affections, (source of all their joy.) 
 
 One after one, successively forsakes 
 
 1 heir Maker's law, and of the food partakes — 
 
 Till all the numerous kinds of beasts and birds 
 
 Partook, (deluded by her treacherous words.) 
 
 All lost the image of the Power above, 
 
 And proved inconstant to the joys of love. 
 
 Thus was the race of Paradise deprav'd. 
 And evil motives in their heart cPgrav'd- 
 Thus Man, and beasts, Rnd birds, and insects fell, 
 And did from their own happiness rebel. 
 Thus all that did in Paradise reside, 
 Become the children, or the slaves of pride. 
 
 What woes attended their unhappy fate, 
 Or fall from holiness, or joys sedate, ' 
 What discord, wars, & strife, pride did in them create. 
 And how they left the bright celestial sphere, 
 Drove out with conscious guilt, and deadly fear, 
 Will in another work, (in stile like this,) appear. 
 
 } 
 
% 
 
 ERRATA. 
 
 The reader will please to correct the following er- 
 rors, which escaped notice. 
 
 Page 16 line 9 read show instead of through. 
 
 25 29 tied tried. 
 
 31 last line beneath in. 
 
 32 9 V le his. 
 42 37 with wite. 
 45 25 each. with. 
 56 1 sad and* 
 5% 15 think between and Scthe. 
 60 12 the their. 
 67 35 elfs else. 
 71 24 g»ft gilt. 
 83 13 and in^ 
 
 107 23 motives, between counsels 8c plans. 
 
 109 8 and, between mmds 8c forms. 
 
 118 24 be, between now 8c join*d, 
 
 123 last line behoof reproof. 
 
 134 34 pearls hearts. 
 
 146 13 she'll she wilh 
 
 159 4 surely scarcely^ 
 

 
 
 $ • • 
 
 
 *>* J^ ^ * Deacidified using the Bookkeeper process. 
 
 ^*^ -^^ ,. * ^^ Neutralizing agent; Magnesium Oxide 
 
 §ii^^*^' "^ ^ *iC!v^Cy Treatment Date: Sept. 2009 
 
 ^f^* ^"^"^ "^H P"'6servationTechnologies 
 
 ^3^r^ * 'V^ ^^ *^^3iiS ^ WORLD LEADER IN COLLECTIONS PRESERVATION 
 
 ^^ c^^** X yA ♦J^^'^ 1 1 1 Thomson Park Drive 
 
 «* • * .V' '^^ •* Cranberry Township. PA 16066 
 
 Ay ^^fcILT'^i^ '*^ (724)779-2111 
 
,0 
 
 
 
 ,»V ^. 
 
 ^ *» "■> 
 
 v^ 
 
 
 
 ,^^ 
 
 
 O 
 
 
 ^O' 
 
 
 
 
 ^ "^ <V^ "^^ "''^' A^ 
 
 *0. A^