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Each individual seeks a sev’ral goal ;
But Heav’n’s great view is One, and that the Whole.
That counter-works each folly and caprice;
That disappoints th' effect of ev'ry vice; 240
That, happy frailties to all ranks apply'd;
Shame to the virgin, to the matron pride,
Fear to the statesman, rashnefs to the chief,
To kings presumption, and to crowds belief:
That, Virtue's ends from vanity can raise, 245
Which seeks no int’rest, 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 master, or a servant, or a friend,

250 Bids each on other for assistance call, 'Till one Man's weakness grows the strength of all. Wants, frailties, passions, closer ftill ally The common int'reft, or endear the tie. To these we owe true friendship, love sincere, 255 Each home-felt joy that life inherits here; Yet from the same we learn, in its decline, Those joys, those loves, those int'rests to resign ; Taught half by Reason, half by mere decay, To welcome death, and calmly pass away. 260

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 ;

The rich is happy in the plenty giv’n, 265
The poor contents him with the care of Heav'n.
See the blind beggar dance, the cripple fing,
The sot a hero, lunatic a king ;
The starving chemist in his golden views
Supremely blest, the poet in his Muse.

See some strange comfort ev'ry state attend,
And pride bestow'd on all, a common friend :
See some fit passion ev'ry age supply,
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,
And beads and

y'r-books are the toys of

age : Pleas'd with this bauble still, as that before;. 281 'Till tir'd he sleeps, and Life's poor play is o'er.

Ver. 270.-the poet in bis Muje.] The author having said, That no one would change his profession or views for those of another, intended to carry his observation still further, and thew that Men were unwilling to exchange their own acquirements even for those of the same kind, confessedly larger, and ipfinitely 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 instance of this truth when he published his last Edition of the Eflay, he reserved the lines above for fome following one,

Mean-while Opinion gilds with varying rays
Those painted clouds that beautify our days;
Each want of happiness by Hope supply'd, 285
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 loft, another still we gain;
And not a vanity is giv’n in vain ;

290 Ev'n mean Self-love becomes, by force divine, The scale to measure others wants by thine. See! and confess, one comfort still must rise; 'Tis this, Tho' Man's a fool, yet God is wise.

VER. 286. And each vacuity of sense by Pride :] An eminent Casuist, Father Francis Garasje, in his Somme Tbeologique, has drawn a very charitable conclufion from this principle. “ Selon “ la Justice (says this equitable Divine) tout travail honnête “ doit être recompensé de louange ou de satisfaction. Quand les “ bons esprits font un ouvrage excellent, ils font justement re.

compensez par les suffrages du Public. Quand un pauvre esprit “ travaille beaucoup, pour fair un mauvais ouvrage, il n'est

pas juste ni raisonable, qu'il attende des louanges publiques :

car elles ne lui font pas duës. Mais afin que les travaux ne “ demeurent pas sans recompense, Dieu lui donne une satisfaction

personelle, que personne ne lui peut envier fans une injustice “ plus que barbare ; tout ainsi que Dicu, qui est juste, donne de « la fatisfaction aux Grenouilles de leur chant. Autrement la “ blâme public, joint à leur mécontentement, seroit suffisant

pour les réduire au desespoir."





Of the Nature, and State of Man with refpeal to


I. THE whole Universe che fifer of Society, \ 7, &c.

Nothing made wholly for itself, nor yet wholly for another, $ 27. The happiness of Animals mutual, Ý 49. II. Reason or Instinct operate alike to the good of each Individual, x 79. Reason or Instinct of crate also to Society in all animals, x 109. III. How far Society carried by Instinct, x 115. How much further by ReaJoir, x 128. IV. Of that which is called the State of Nature, ý 144. Reason infiručied by Infiinit in the invention of Arts, x 166, and in the forms of Society, Ý 176. V. Origin of Political Societies, ¥ 196. Origin of Monarchy, Ý 207. Patriarchal Government, X 212. VI. Origin of true Religion and Government, from the same principle, of Love, ý 231, &c. Origin of Superstition and Tyranny, from the same principle, of Fear, x 237, &c. The Influence of Self-love oferating to the social and public Good, x 266 Restoration of true Religion and Government on their fir; principle, $ 285. Mixt Government, 288. Varicus Forms of each, and the true end of all, y 300, &c.

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