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What happier natures shrink at with affright,
Virtuous and vicious every man must be,
For, vice or virtue, Self directs it still;
VI. But Heaven's great view, is one, and that the
That counter-works each folly and caprice;
Heaven forming each on other to depend,
Bids each on other for assistance call,
Till one man's weakness grows the strength of all.
To these we owe true friendship, love sincere,
Taught half by Reason, half by mere decay,
Whate'er the passion, knowledge, fame, or pelf, Not one will change his neighbour with himself. The learn'd is happy Nature to explore,
The fool is happy that he knows no more.
See some strange comfort every state attend, And pride bestow'd on all, a common friend: See some fit passion every age supply; Hope travels through, nor quits us when we die. Behold the child, by Nature's kindly law, Pleas'd with a rattle, tickled with a straw; Some livelier plaything gives his youth delight, A little louder, but as empty quite : Scarfs, garters, gold, amuse his riper stage, And beads and prayer-books are the toys of age: Pleas'd with this bauble still, as that before; 'Till tir'd he sleeps, and Life's poor play is o'er. Meanwhile Opinion gilds with varying rays Those painted clouds that beautify our days: Each want of happiness by Hope supply'd, And each vacuity of sense by Pride: These build as fast as Knowledge can destroy; In Folly's cup still laughs the bubble, Joy; One prospect lost, another still we gain; And not a vanity is giv'n in vain ;
Ev'n mean Self-love becomes, by force divine,
OF THE NATURE AND STATE OF MAN WITH RESPECT TO SOCIETY.
I. The whole universe one system of society. Nothing made wholly for itself, nor yet wholly for another. The happiness of animals mutual. II. Reason or instinct operate alike to the good of each individual. Reason or instinct operate also to society in all animals. III. How far society carried by instinct. How much farther by reason. IV. Of that which is called the state
Reason instructed by instinct in the invention of arts, and in the forms of society. V. Origin of political societies. Origin of mo
narchy. Patriarchal government. VI. Origin
of true religion and government, from the same principle, of love. Origin of superstition and tyranny, from the same principle of fear. influence of self-love operating to the social and public good. Restoration of true religion and government on their first principle. Mixed government. Various forms of each, and the true end of all.
HERE then we rest; "the Universal Cause
Let this great truth be present night and day;
I. Look round our world; behold the chain of Combining all below and all above. See plastic Nature working to this end, The single atoms each to other tend, Attract, attracted to, the next in place Form'd and impell'd its neighbour to embrace. See matter next, with various life endued, Press to one centre still, the general good. See dying vegetables life sustain,
See life dissolving, vegetate again :
All forms that perish other forms supply,
They rise, they break, and to that sea return.
Has God, thou fool! work'd solely for thy good,
Is thine alone the seed that strews the plain?
Know, Nature's children all divide her care; The fur that warms a monarch, warm'd a bear. While man exclaims, " See all things for my use!" "See man for mine!" replies a pamper'd goose : And just as short of reason he must fall, Who thinks all made for one, not one for all.
Grant that the powerful still the weak controul; Be man the wit and tyrant of the whole : Nature that tyrant checks; he only knows, And helps, another creature's wants and woes. Say, will the falcon, stooping from above, Smit with her varying plumage, spare the dove? Admires the jay the insect's gilded wings? Or hears the hawk when Philomela sings? Man cares for all: to birds he gives his woods, To beasts his pastures, and to fish his floods : For some, his interest prompts him to provide, For more his pleasure, yet for more his pride: All feed on one vain patron, and enjoy Th' extensive blessing of his luxury. That very life his learned hunger craves, He saves from famine, from the savage saves; Nay, feasts the animal he dooms his feast, And, till he ends the being, makes it blest : Which sees no more the stroke, or feels the pain, Than favour'd man by touch ethereal slain.