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Such is the World's great harmony, that springs From Order, Union, full Consent of things : 296 Where small and great, where weak and mighty,
made To serve, not suffer, strengthen, not invade; More pow’rful each as needful to the rest, And, in proportion as it blesses, blest ; 300 Draw to one point, and to one centre bring Beast, Man, or Angel, Servant, Lord, or King.
For Forms of Government let fools contest; Whate'er is best administer'd is best : For Modes of Faith let graceless zealots fight; 305 His can't be wrong whose life is in the right:
Ver. 303. For forms of | sort of Government, when Government, &c.] The au- the form of it is preserved, thor of these lines was far and the administration corfrom meaning that no one rupt, is most dangerous. P. form of government is, in VER. 305. For Modes of itself, better than another; Faith let graceless zealots (as, that mixed or limited fight ;] These latter Ages Monarchy, for example, is have seen so many scandanot preferable to absolute) lous contentions for modes of but that no form of Go. Faith, to the violation of vernment, however excel. Christian Charity, and dislent or preferable, in itself, honour of sacred Scripture, can be fufficient to make a that it is not at all strange people happy, unless it be they should become the obadministered with integrity. jest of so benevolent and On the contrary, the best wisean Author's resentment.
In Faith and Hope the world will disagree,
Notes. But that which he here heads, they had but chanced seemed to have more par to reflect on the senfe of ticularly in his eye was the one Greek word, ΑΠΕΙΡΙΑ, long and mischievous squab- that it signifies both infible between Wd and NITY and IGNORANCE, JACKSON, on a point con- fingle equivocation might fessedly above Reason, and have saved them ten thouamongst those adorable my- land, which they expended fteries which it is the ho- | in carrying on the contronour of our Religion to find verfy. However those Mifts unfathomable. In this, by that magnified the Scene, the weight of answers and enlarged the Character of replies, redoubled upon one the Combatants : and no another without mercy, they body expecting common sense made so profound a pro- on a subject where we have gress, that the One proved, no ideas, the defects of dulnothing hindered, in Na- ness disappeared, and its ture, but that the Son might advantages (for, advantages have been the Father ; and it has) were all provided the Other, that nothing for. hindered, in Grace, but The worst is, such kind that the Son may be a mere of Writers seldom know Creature. In a word, they | when to have done. For made all things disputable writing themselves up into but their own dullness; and the same delusion with their this they left unquestioned; Readers, they are apt to and it was the only thing venture out into the more they did leave, of which open paths of Literature, their readers could be cer- where their reputation, tain. But if, instead of made out of that Auff, throwing so many Greek which Lucian calls Exótos Fathers at one another's loróxgoos, presently falls from
All must be false that thwart this One great End; And all of God, that bless Mankind or mend. 310
them, and their nakedness | chimeras. Yet they'would appears. And thus it fared needs venture out. What with our two Worthies. they got by it was only to The World, which must be once well laughed at, have always something to and then forgotten. But one amuse it, was now in good odd circumstance deserves time grown weary of its to be remembered ; tho' play-things, and catched at they wrote not, you may a new object that promised | be sure, in concert, yet them more agreeable enter each attacked his Adversary tainment. Tindal, a kind at the same time, faftened of Bastard Socrates, had | upon him in the fame place, brought our speculations and mumbled him just in from Heaven to Earth : the same manner. But the and, under the pretence of ill success of this escape soon advancing the Antiquity of brought them to themselves. Christianity, laboured to The One made a fruitless undermine its original. This effort to revive the old was a controversy that re game, in a discourse on quired another manage. The importance of the Doc
Clear sense, severe trine of the Trinity ; and reasoning, a thorough know- the Other has been ever ledge of prophane and sa-since, till very lately, ramcred Antiquity, and an in- bling in SPACE. timate acquaintance with This short history, as inhuman Nature, were the fignificant as the subjects of qualities to determine upon it are, may not be altogethis Question. A very unther unuseful to pofterity. promising adventure for Divinęs may learn by these these metaphysical nurslings, examples to avoid the milbred
up under the made of chiefs done to Religion and
Man, like the gen'rous vine, supported lives; The strength 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 consistent motions act the Soul;
315 And one regards Itself, and one the Whole.
Thus God and Nature link'd the gen’ral frame, And bade Self-love and Social be the same.
Literature thro' the affecta- | ing beyond what can be tion of being wise above understood. what is written, and know
E P I S T L E
Of the Nature and State of Man with respect to
I. FALSE Notions of Happiness, Philosophical and
Popular, answered from x 19 to 77. II. It is the End of all Men, and attainable by all, ý 30. God intends Happiness to be equal ; and to be so, it must be social, since all particular Happiness depends on general, and since he governs by general, not particular Laws, v 37. As it is necessary for Order, and the peace and welfare of Society, that external goods should be unequal, Happiness is not made to consist in these, x 51. But, notwithstanding that inequality, the balance of Happiness among Mankind is kept even by Providence, by the two Pafions of Hope and Fear, x 70. III. What the Happiness of Individuals is, as far as is consistent with the conftitution of this world; and that the good Man has here the advantage, ý 77. The error of imputing to Virtue what are only the calamities of Nature, or of Fortune, 94. IV. The folly of expecting that God should alter his general Laws in favour of particulars, ý 121.
V. That we are not judges who are good; but that, whoever they are, they must be happiest, x 133, &c. VI. That external goods are not the proper rewards, but