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That happy frailties to all ranks applied,
Heaven forming each on other to depend,
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 given, The poor contents him with the care of Heaven. See the blind beggar dance, the cripple sing, The sot, a hero, lunatic a king; The starving chymist in his golden views Supremely blest, the poet in his muse.
See some strange comfort every state attend, Aud 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 play-thing gives bis 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 bawble 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 supplied, 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 givin in vain; Ev'n mean self-love becomes, by force divine, The scale to measure others' wants hy thine. See! and confess, one comfort still must rise; 'Tis this, Though man's a fool, yet God is wise. ARGUMENT OF EPISTLE III.
Of the Nature and State of Man with respect to
I. The whole universe one system of society, ver. 7,
&c. Nothing made wholly for itself, nor ye wholly for another, ver. 27. The happiness of aninials mutual, ver. 49. II. Reason or instinct operate alike to the good of each individual, ver. 79. Reason or instinct operate also to society in all animals, ver. 104. III. How far society carried hy instinct, ver. 115. How much far. ther by reason, ver. 128. IV. Of that which is called the state of uature, ver. 141. Reason in structed by instinct 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 government, ver. 212. VI. Origin of true religion and government, from the same principle of love, ver. 231, &c. Origin of superstition and tyranny, from the same principle of fear, ver. 237, &c. The influence of self-love operating to the social and public good, ver. 266. Restoration of true religion and go. vernment on their first principle, ver. 285. Mixed government, ver. 288. Various forms of each, and the true end of all, ver. 300, &c.
Acts to one end but aots by various laws.'
Let this great truth be present night and day;
I. Look round our world; behold the chain of love
Has God, thou fool! work'd solely for thy good, Thy joy, thy pastiine, thy attire, thy food ? Who for thy table feeds the wanton fawn, For him as kindly spread the flowery lawn: Is it for thee the lark ascends and sings? Joy tunes his voice, joy elevates his wings. Is it for thee the linnet pours his throat ? Loves of his own and raptures swell the note. The bounding steed you pompously bestride, Shares with his lord the pleasure and the pride. Is thine alone the seed that strews the plain ? The birds of heaven shall vindicate their grain. Thine the full harvest of the golden year? Part pays, and justly, the deserving steer: The hog, that ploughs not, nor obeys thy call, Lives on the labours of this lord of all.
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:
Grant that the powerful still the weak control ;
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. The creature had his feast of life before; Thou too must perish, when thy feast is o'er! To teach unthinking being, Heaven, a friend, Gives not the useless knowledge of its end : To man imparts it; but with such a view As, while he dreads it, makes him hope it too: The hour conceal'd, and so remote the fear, Death still draws nearer, never seeming near. Great standing miracle! that Heaven assign'd Its only thinking thing this turn of mind.
I. Whether with reason or with instinct blest, Know, all enjoy that power which suits them best; To bliss alike by that direction tend, And find the means proportion'd to their end. Say, where full instinct is th' unerring guide, What pope or council can they need beside ?