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Fear to the statesman, rashness to the chief,
To kings prefumption, and to crowds belief:
That, Virtue's ends from vanity can raise,
Which feeks no int'reft, no reward but praise;
And build on wants, and on defects of mind,
The joy, the peace, the glory of Mankind.
Heav'n forming each on other to depend,

A maier, or a fervant, or a friend,

Bids each on other for affiftance call,

245

250

'Till one Man's weakness grows the strength of all. Wants, frailties, paffions, clofer ftill ally

The common int'reft, or endear the tie.

To these we owe true friendship, love fincere, 255
Each home-felt joy that life inherits here;

Yet from the fame we learn, in its decline,
Thofe joys, thofe loves, those int'refts to refign;
Taught half by reafon, half by mere decay,
To welcome death, and calmly pass away.

260

Whate'er the Paffion, 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 ;
The rich is happy in the plenty giv❜n,
The poor contents him with the care of Heav'n.
See the blind beggar dance, the cripple fing,
The fot a hero, lunatic a king;

The ftarving chemist in his golden views
Supremely bleft, the poet in his Mufe.

265

270

VER. 270. the poet in his Mufe.] The author having faid, That no one would change his profession or views for those

See fome ftrange comfort ev'ry state attend,
And pride beftow'd on all, a common friend :
See fome fit paffion ev'ry age fupply,
Hope travels thro', 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 play-thing gives his youth delight, '
A little louder, but as empty quite :

Scarfs, garters, gold, amuse his riper stage,

275

And beads and pray'r books are the toys of age: 280
Pleas'd with this bauble ftill, as that before;
'Till tir'd he fleeps, and Life's poor play is o'er.
Mean-while Opinion gilds with varying rays
Those painted clouds that beautify our days;
Each want of happiness by Hope fupply'd,
And each vacuity of fenfe by Pride:

285

of another, intended to carry his obfervation still further, and fhew that Men were unwilling to exchange their own acquirements even for those of the same kind, confetfedly larger, and infinitely more eminent, in another. To this end he wrote,

What partly pleases, totally will shock :

I question much, if Toland would be Locke.

but wanting another proper inftance of this truth when he published his last Edition of the Effay, he reserved the lines above for fome following one.

VER. 286. Ard each vacuity of fenfe by Pride:] An eminent Casuist, Father Francis Garasse, in his Somme Theologique, has drawn a very charitable conclufion from this principle. "Se"lon la Juftice (fays this equitable Divine) tout travail hon"nète doit être recompenfé de loüange ou de fatisfaction.

These build as fast as knowledge can destroy;
In folly's cup still laughs the bubble, joy;

One profpect loft, another still we gain ;

And not a vanity is giv'n in vain ;

295

Ev'n mean Self-love becomes, by force divine,

The scale to measure others wants by thine.
See! and confefs, one comfort ftill must rise;
"Tis this, Tho' Man's a fool yet GOD IS WISE.

Quand les bons esprits font un ouvrage excellent, ils font "justement recompenfez par les fuffrages du Public. Quand

un pauvre esprit travaille beaucoup, pour fair un mau"vais ouvrage, il n'est pas juste ni raisonable, qu'il attende "des loïanges publiques: car elles ne lui font pas duës. "Mais afin que fes travaux ne demeurent pas fans ¡ecom"penfe, Dieu lui donne une fatisfaction perfonelle, que per"fonne ne lui peut envier fans une injuftice plus que bar"bare; tout ainfi que Dieu, qui eft jufte, donne de la fa"tisfaction aux Grenouilles de leur chant. Autrement la "blâme public, joint à leur mécontentement, feroit fuffi“'sant pour les réduîre au desespoir.”

ARGUMENT OF

EPISTLE

III.

Of the Nature and State of Man with reffect to Society.

I. THE whole Univerfe one fyftem of Society, ver. 7, etc. Nothing made wholly for itself, nor yet wholly for another, ver. 27. The happiness of Animals mutual, ver. 49. II. Reason or Inftinct operate alike to the good of each Individual, ver. 79. Reason or Inftinct operate also to Society in all animals, ver. 109. III. How far Society carried by Instinct, ver. 115. How much farther by Reafon, ver. 128. IV. Of that which is called the State of Nature, ver. 144. Reafon inftructed by Infint in the invention of Arts, ver. 166, and in the Forms of Society, ver. 176. V. Origin of Political Societies, ver. 196. Origin of Monarchy, ver. 207. Patriarchal Governent, ver. 212. VI. Origin of true Religion and Government, from the fame principle, of Love, ver. 231, etc. Origin of Superftition and Tyranny, from the fame principle, of Fear, ver. 237, etc. The Influence of Selflove operating to the social and public Good, ver. 266. Refloration of true Religion and Government on their firft principle, ver. 285. Mixt Government, ver. 288. Various Forms of each, and the true end of all, ver. 300, etc.

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