See fome ftrange comfort every ftate attend,
And pride beftow'd on all, a common friend:
See fome fit paffion every age fupply ;

Hope travels through, nor quits us when we die.
Behold the child, by niture'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,

275

H

EPISTLE III.

ERE then we reft; "the Univerfal Caufe
"Acts to one end, but acts by various laws."
In all the madness of fuperfluous health,
The train of pride, the impudence of wealth,

And beads and prayer-books are the toys of age i 280 Let this great truth be present night and day;

Pleas'd with this bauble ftill, as that before;

'Till tir'd he fleeps, and Life's poor play is o'er.
Meanwhile Opinion gilds with varying rays
Thofe painted clouds that beautify our days a
Each want of happinefs by Hope fupply'd,
And each vacuity of fenfe by Pride

Thefe build as faft as knowledge can deftroy ;

In folly's cup till iaughs the bubble, joy:
One profpe&t loft, another fill we gain;
And not a vanity is giv'n in vain ;

Ey'n mean Self-love becomes, by force divine,
The feale to measure other's wants by thine.
See! and confefs one comfort ftill muft rife;

But most be pretent, if we preach or pray.

'Tis this, Though Man's a fool, yet GOD IS WISE. (By turns we catch the vital breath, and die)

20

Like bubbles on the fea of Matter borne,
They rife, they break, and to that sea return.
Nothing is foreign; Parts relate to whole;
One all-extending, all-preferving Soul
Connects each being, greatest with the leaft
Made Beaft in aid of Man, and Man of Beaft;
All ferv'd, all ferving nothing ftands alone;
The chain holds on, and where it ends, unknown.
Has God, thou fool! work'd folely for thy good,
Thy joy, thy paftime, thy attire, thy food!
Who for thy table feeds the wanton fawn,
For him as kindly fpread the flowery lawn:

25

30

Of the Nature and State of Man with refpect is it for thee the lark afcends and fings?

ver. 109.

to Society.

Rea

Joy tunes his voice, joy elevates his wings.
Is it for thee the linnet pours his throat?
Tho bounding fteed you pompously bestride,
Loves of his own and raptures swell the note.
Shares with his lord the pleafure and the pride,
Is this alone the feed that ftrews the plain?
The birds of Heaven fhall vindicate their grain.
Thine the full harveft of the golden year?
Part
hog, that ploughs not, nor obeys thy call,
pays, and justly, the deserving steer:
Lives on the labours of this lord of all.

The

35

I. THE whole Univerfe sne fyftem of Society, ver. 7. &c. Nothing made wholly for itself, nor yet wholly for another, ver. 27. The happiness of Animals mutual, ver. 49. II. Reafon or inftinet operate alike to the good of cach Individual, ver. 79. fon or Inftinet operate alfo to Society in all animals, 11. How far Society carried by Inftinet, ver. 115- How much farther by Reafon, ver. 328. IV. Of that which is called the State of Nature, ver. 144. Reajon infructed by Infine in the Invention of Arts, ver. 166. and in the Forms Know, Nature's children all divide her care; of Society, ver. 176. V. Origin of Political So-The fur that warms a monarch, warm'd a bear. cieties, ver. 195. Origin of Monarchy, ver. 207. While Man exclaims, "See ali things for my ufe "45 Patriarchal Government, ver. 212. VI. Origin of "See man for mine!" replies a pamper'd gocle: true Religion and Government, from the fame prin- And just as short of reafon He must fall, ciple, of Love, ver. 231, &c. Origin of Super- Who thinks all made for one, not one for all. Aition and Tyranny, from the fame principle of Fear, ver. 237, &c. The Irfluence of Self-love operat. ing to the focial and public Good, ver. 266. Refloration of true Religion and Government, on their first principle, ver. 285. Mixed Government, ver. 288. Various Forms of each, and the true end of all, ver. 300, &c.

Grant that the powerful ftill the weak controu);
Be Man the Wit, and Tyrant of the whole:
Nature that Tyrant checks; he only knows,
And helps, another creature's wants and w.es.
Say, will the falcon, stooping from above,
Smit with her varying plumage, spare the cove?
Admires the jay the infect's gilded wings?
Or hears the hawk when Philomela fings?
Man cares for all: to birds he gives his woods,
To beafts his pastures, and to fish his floods:

II. Whether with Reafon, or with Inftinet bleft,
Know, all enjoy that power which fuits them beft; 80
To blifs alike by that direction tend,
And find the means proportion'd to their end.
Say, where full Inftinct is th' unerring guide,
What Pope or Council can they need befide?
Reason, however able, cool at beft,
Cares not for fervice, or but ferves when preft,
Stays till we call, and then not often near;

Sure as De Moivre, without rule or line?
Who bid the ftork, Columbus-like, explore
Heavens not his own, and worlds unknown before?
Who calls the council, ftates the certain day?
Who forms the phalanx, and who points the way?

100

See him from Naturë rifing flow to Art! To copy instinct then was reafon's part Thus then to Man the voice of Nature spakeGo, from the Creatures thy instructions take: Learn from the birds what food the thickets yield; "Learn from the beafts the phyfic of the field; "Thy arts of building from the bee receive; 175 "Learn of the mole to plough, the worm to weave; 115 "Learn of the little Nautilus to fail, deeps," Spread the thin oar, and catch the driving gale. "Here too all forms of focial union find,

Learn each fmall People's genius, policies, "The Ant's republic, and the realm of Bees; "How thofe in common all their wealth beftow, 185

That proud exception to all Nature's laws,
T'invert the world, and counter-work its Caufe?
Foree first made Conqueft, and that co queft, Law;
Till Superftition taught the tyrant awe, [245
Then fhar'd the Tyranny, then lent it aid,
And Gods of Conquerors, Slaves of Subjects made:
She 'midft the lightning's blaze, and thunder's
found,

"And Anarchy without confufion know;
"And thefe for ever, though a Monarch reign,
"Their separate cells and properties maintain.
"Mark what unvary'd laws picferve each itate,
"Laws wife as Nature, and as fix'd as Fate.
"In vain thy Reason finer webs fhad draw,
"Entangle Juftice in her net of Law,
"And right, too rigid, harden into wrong;
"Still for the strong too weak, the weak too strong.
"Yet go! and thus o'er all the creatures fway, 195
"Thus let the wifer make the :eft obey:
"And for thofe Arts mere inftin&t could afford,
"Be crown'd as Monarchs, or as Gods ador’d.”
V. Great Nature spoke, o feryant Man obey'd;
Cities were built, Societies were made
Here rofe one little fate; another near
Grew by like means, and join'd, through love or Zeal then, not charity, became the guide;
fear.

When rock'd the mountains, and when groan'd the
ground,

250

She taught the w ak to bend, the proud to pray,
To Power unfeen, end mightier far than they:
She, from the rending earth, and burfting skies,
Saw Gods def end, and fiends infernal rife
Here fix'd the dreadful, there the best abodes; 255
Fear made he Devils, and weak Hope her Gods;
Sods partial, changeful, paffionate, unjust,
Whofe attributes were Rage, Revenge, or Luft;
2couch as the fouls or cowards might conce vẽ,

Did here the trees with ruddier burdens bend,
And there the streams in purer rills defend? [205!
What War could ravish, Commerce could beftow;
And he return'd a friend, who came a toe.
Converfe and Love mankind might frongly draw,
When Love was Liberty, and Nature Law.
Thus ftates were form'd; the name of King
known,

And, form'd like tyrants, tyrants would believe. 260

265

And hell was built on fpite, and heaven on pride.
Then facred feem'd th' ethereal vault no more;
Altars grew marble then, and reek'o with gore:
Then first the Flamen tafted living food:
Next his grim idol smear'd with human blood;
With heaven's own thunders fhook the world be-
low,

un-And play'd the God an engine on his foe.

Till common intereft plac'd the fway in one. 210
'Twas VIRTUE ONLY (or in arts and arms,
Diffufing bleffings, or averting harms)
The fame which in a fire the ons obey'd
A Prince the Father of a People nade.

VI. Till then, by Nature crown'd, each Patriarch
fate,

215

So drives Self-love, through juft, and through unjust,

270

To one man's power, ambition, lucre, luft:
The fame Seir love, in all, becomes the cause
Of what reftrains him, Government and Laws.
For, what one hkes, if others like as well,
What ferves one will, when many wills rebel?
How shall he keep, what, fleeping or awake, 275
A weaker may furprize, a stronger take?
His fafety muft his liberty reftrain:
All join to guard what cach defires to gain.
Forc'd into virtue thus, by Self-defer.ce,
Ev'n Kings learn'd justice and benevolence:
Self-love forfook the path it firft pursued,
And found the private in the public good.
'Twas then the fudious head or generous mind,
Follower of God, or friend of human kind,
225 Poet or Patriot, rofe but to restore

King, priest, and parent, of his growing state:
On him, their fecond Providence, they hung,
Their law his eye, their oracle his tongue.
He from the wondering furrow call'd the food,
Taught to command the fire, controu! the flood, 220
Draw forth the monsters of th' abyfs profound,
Or fetch th' aerial eagle to the ground.
Till drooping, fickening, dying, they began
Whom they rever'd as God to mourn as Man:
Then, looking up from fire to fire, explor'd
One great First Father, and that first ador'd.
Or plain tradition that this All begun,
Convey'd unbroken faith from fire to fon;
The worker from the work diftinét was known,
And fimple Reafon never fought but one:
Ere Wit oblique had broke that steady light,
Man, like his Maker, faw that all was right;
To Virtue, in the paths of Pleasure trod,
And own'd a Father when they own'd a God.

280

285

The Faith and Moral, Nature gave before;
Relum'd her ancient light, not kindled new ;
If not God's Image, yet his fhadow drew:
Taught Power's due ufe to People and to Kings,
230 Taught nor to flack, nor ftrain its tender ftrings,
The lefs, or greater, fet so justly true,
That touching one must strike the other too;
Till jarring interefts of themselves create
Th' according mufic of a well-mix'd State.

[290

Love all the faith, and all th' allegiance then; 235 Such is the world's great harmony, that springs 295

For Nature knew no right divine in Men,
No ill could fear in God; and understood
A fovereign being, but a fovereign good.
True faith, true policy, united ran;
That was but love of God, and this of Man.
Who first taught fouls enflav'd, and realms

done,

The enormous faith of many made for one;
VOL. VI.

For Forms of Government let fools conteft;
Whate'er is best administer'd is best:
For Modes of Faith let graceless zealots fight; 305
His can't be wrong whofe life is in the right;
In Faith and Hope the world will difagree,
But all Mankind's concern is Charity:
All must be falfe that thwarts this One great End;
And all of God, that blefs Mankind, or mend. 310
Man, like the generous vine, fupported lives:
The ftrength he gains is from th' embrace he gives.
On their own Axis as the Planets run,
Yet make at once their circle round the Sun;
So two confiftent motions act the Soul;
And one regards Itfelf, and one the Whole.
Thus God and Nature link'd the general frame,
And bade Self love and Social be the fame.

OF

ARGUMENT OF

EPISTLE IV.

315

rewards, but often inconfiftent with, or deftrudive of Virtue, ver. 167. That even thefe can make no Man happy with out Virtue: Inflanced in Riches, ver. 185. Honours, ver. 193. Nobility, ver. 205. Greatness, ver. 217. Fame, ver. 237. Superior Talents, ver. 257, &c. With pictures of human infelicity in Men, poffeffed of them all, ver. 269, &c. VII. That Virtue only conftitutes a Happiness, whofe object is univerfal, and whofe profped eternal, ver. 307. That the perfection of Virtue and Happiness confifls in a confor mity to the Order of Providence here, and a Refignation to it here and hereafter, ver. 326, &c.

EPISTLE IV.

H HAPPINESS! our being's end and aim!

F THE NATURE AND STATE OF MAN O God, Pleasure, Eafe, Content! whate't

WITH RESPECT TO HAPPINESS.

thy name:

That fomething fill which prompts th' eternal figh,
For which we bear to live, or dare to die,'

toil,

5

10

We ought to blame the culture, not the foil:
Fix'd to no spot is Happiness fincere,
Tis no where to be found, or every where:
And fled from monarchs, St. JoHN! dwells with
I is never to be bought, but always free,

thee.

Afk of the Learn'd the way? The Learn'd are blind:

1. Falfe Notions of Happiness, Philofophical Which still fo near us, yet beyond us lies, and Popular, anfwered from ver. 19 to 77. O'erlook'd, feen double, by the fool and wife: il. It is the End of all Men, and attain- Plant of celeftial feed! if dropp'd below, able by all, ver. 30. God intends Hap- Say, in what mortal foil thou deign'ft to grow? pinefs to be equal; and to be fo, it muft Or deep with diamonds in the flaming mine? Fair opening to fome Court's propitious fhrine, be focial, fince all particular Happiness Twin'd with the wreaths Parnaffian laurels yield, depends on general, and fince he governs Where grows? where grows it not? If vain our Or reap'd in iron harvefts of the field? by general, not particular Laws, ver. 37 As it is neceflary for Order, and the peace and welfare of Society, that external goods Should be unequal, Happiness is not made to confft in thefe, ver. 51. But, notwithstanding that inequality, the balance of Happiness among mankind is kept even by Providence, by the two Paffions of Hope This bids to ferve, and that to fhun mankind; 20 and Fear, ver. 70. III. What the Hap- Some place the blifs in action, fome in ease, pinefs of Individuals is, as far as is con Thofe call it Pleafure, and Contentment thefe : fiftent with the conflitution of this world; Some, funk to Beafts, find Pleasure end in Pain; and that the Good Man has here the ad- Some, fwell'd to Gods, confefs ev`n Virtue vain Cr, indolent, to each extreme they fall, vantage, ver. 77. The error of imput-To truft in ev'ry thing, or doubt of all. ing to Virtue what are only the calamities Who thus define it, fay they more or less, of Nature, or of Fortune, ver. 94. IV. Than this, that Happiness is Happin fs? The folly of expecting that God fhould alter All states can reach it, and all heads conceive; 30 his general Laws in favour of particulars, Obvious her goods, in no extreme they dwell; ver. 121. V. That we are not judges There needs but thinking right, and meaning well; who are good; but that, whoever they And, mourn our various portions as we please, are, they must be happiest, ver. 133, &c. Equal is Common Sense, and Common Eale. VI. That external goods are not the proper" Acts not by partial, but by gen'ral laws;" Remember, Man," the Universal Cause

Take Nature's path, and mad Opinions leave;

25

35

And

100

See Falkland dies, the virtuous and the juft!
See godlike Turenne proftrate on the duft!
See Sidney bleeds amid the martial ftrife!
4c Was this their Virtue, or contempt of Life?
Say, was it Virtue, more though Heaven ne'er

gave,

105

Lamented Digby! funk thee to the grave?
Tell me, if Virtue made the Son expire,
45 Why, full of days and honour, lives the Sire?
Why drew Marfeilles' good bishop purer breath,
When Nature ficken'd, and each gale was death?
Or why fo long (in life if long can be)
Lent Heaven a parent to the poor and me?
What makes all phyfical or moral ill ?
There deviates Nature, and here wanders will,
God fends not ill; if rightly understood,
Or partial Ill is univerfal Good,

And makes what Happiness we justly call,
Subfift not in the good of one, but all.
There's not a bleffing Individuals find,
But fome-way leans and hearkens to the kind:
No Bandit fierce, no Tyrant mad with pride,
No cavern'd Hermit, refts felf-fatisfy'd:
Who moft to fhun or hate Mankind pretend,
Seek an admirer, or would fix a friend:
Abstract what others feel, what others think,
All pleasures ficken, and all glories fink:
Each has his fhare; and who would more obtain,
Shall find, the pleasure pays not half the pain.
ORDER is Heaven's firft Law; and this confeft,
Some are, and must be, greater than the reft,
More rich, more wife; but who infers from hence
That fuch are happier, fhocks all common fenfe.
Heaven to Mankind impartial we confess,
If all are equal in their Happiness :
But mutual wants this Happinefs increafe;
All Nature's difference keeps all Nature's peace.
Condition, circumflance, is not the thing;
Blfs is the fame, in fubject, or in king,
In who obtain defence, or who defend,
In him who is, or him who finds a friend:
Heaven breathes through every member of
whole

One common bleffing, as one common foul.
But Forture's gifts if each alike poffeft,
And each were equal, muft not all conteft?
if ther to all Men Happiness was meant,
God in Externals could not place Content.

Fortune her gifts may varioufly di'pofe,
And thefe be happy call'd, unhappy thofe ;
Dut Heaven's juft balance equal will appear,
While thofe are plac'd in Hope, and thefe
Fear:

Not prefent good or ill, the joy or curfe,
But future views of better, or of worse.

Ob, fons of earth! attempt ye ftill to rife,
By mountains pil'd on mountains, to the skies?
Heaven fill with laughter the vain toll furveys,
And buries madmen in the heaps they raife.

50

55

110

115

Or Change admits, or Nature lets it fall,
Short, and but rare, till Man improv'd it all.
We just as wifely might of Heaven complain
That righteous Abel was deftroy'd by Cain,
As that the virtuous fon is ftill at eafe
When his lewd father gave the dire difeafe.
60 Think we, like fome weak Prince, th' Eternal
Caufe

the

Prone for his favourites to reverfe his laws?

Shall burning Ætna, if a fage requires,
Forget to thunder, and recall her fires?
On air or fea new motions be impreft,

120

125

65 Oh blameless Bethel! to relieve thy breast?
When the loofe mountain trembles from on high,
Shall gravitation ceafe, if you go by?
Or fome old temple, nodding to its fall,
For Chartres' head referve the harging wall?

130

But ftill this world (fo fitted for the knave)
70 Contents us not. A better fhall we have?
A kingdom of the Just then let it be :
But first confider how thofe Just agree.

The good muft merit God's peculiar care;

in

75

135

But who, but God, can tell us who they are?
One thinks on Calvin Heaven's own Spirit fell;
Another deems him inftrument of hell;
If Calvin feel Heaven's bleffing, or its rod,
This cries, there is, and that, there is no God. 140
What fhocks one part, will edify the reft,
Nor with one fyftem can they all be bleft.
80 The very beft will varioufly incline,

Know, all the good that individuais find,
Or God and Nature meant to mere Mankind,
Reafon's whole pleasure, all the joys of Senfe,
Lie in three words, Health, Peace, and Compe-

tence.

But Health confifts with Temperance alone;
And Peace, oh Virtue! Peace is all thy own.
The good or bad the gifts of Fortune gain;
But thefe lefs tafte them, as they wore obtain.
Say, in purfuit of profit or delight,

85

Who rifk the moft, that take wrong means, or right?

90

Of Vice or Virtue, whether bleft or curst,
Which meets contempt, or which compaffion first?!
Count all th' advantage profperous Vice attains,
'Tis but what Virtue flies from and difdains:
And grant the bad what happiness they would,
One they must want, which is, to pafs for pood.
Oh blind to truth, and God's whole fcheme below,
Who fancy Blifs to Vice, or Virtue Woe!
Who fees and follows that great fcheme the beft, 95
Beft knows the bleffing, and will moft be bleft.
But fools, the Good alone, unhappy call,
For ills or accidents that chance to all.

What then? Is the reward of Virtue bread?
That, Vice may merit, 'tis the price of toil;
The knave deserves it, when he tills the foil;
The knave deferves it, when he tempts the main,
Where folly fights for kings, or dives for gain.
The good man may be weak, be indolent;
Nor is his claim to plenty, but content.
But grant him riches, your demand is o'er?
"No-fhall the good want Health, the good want
"Power?"
Add

3 B 2

155