ing my Head, by a Collection of innumerable Springs, connected with one another, fome of which produce the Charms of Virtue, and others the Horrors of Vice, but all of them equally neceffary to the Prefervation of the Univerfe. One Virtue more, or one Crime lefs, would be the Effect of a Spring's being broke, or a Link intercepted, and from thence the Disorder would multiply from one Part to another, and the Universe be in Danger of a total Overthrow. Mr Pope does me the Favour to lead me to the Contemplation of God upon this Earth, and under this Sun, where he has plac'd me. He gives me leave to form an Idea of myself from what I perceive in myself, of my Ideas which I ought to confult, of my Liberty, which I ought to determine, to follow thofe Ideas which are clear, and hinder me from chußing precipitately, when this Clearnefs does not give me Light.

UPON thefe Principles are founded, both the Truth of Mr Pope's Reflections, the Wisdom of his Advice, and the Juftness of his Cenfures. Destroy these Foun dations, and all that we read in the laft Pages

Pages of his Book will amount only to high Expreffions, and pompous Periods, but of no fort of Ufe, apply'd to Machines. This Theory of Principles, and the Morality which is the Confequence of it, put me in mind of a Preacher, who, after he had talk'd himself out of Breath, in proving that we can do nothing, at length takes time to regain it, affumes a new Vigor, and beftirs himself to cenfure, threaten, and make those fear the most dreadful Punishments, who fhould neglect to fulfil that which is not in their Power fo much as to begin.

Look next on Greatness, fay where Greatness lies? Ver. 207.

He proves extremely well that Greatnefs does not lie in what the Vulgar admire of it, any more than in what the moft Part of those who think themselves: great makes it confift. Mr Pope fhews. how much Deceit and Littlenefs there are: in their Notions, and it feems certain to me, that no reasonable Man would be great at fuch a Price, for he would have: too much to reproach himself with; but

It does not follow from hence, that all thofe, who are infatuated with Grandeurs of this Nature, reproach themselves in this Manner with them, and by that means difturb their Pleafure. Vice is: not always accompanied by Uneasiness, and is very far from being punish'd in this Life as much as it deferves. There are certain Men, who are pleased with: Tumult, and when in Dangers, are ins their Element. They are in the wrong, but are far from agreeing that they arefo, and their Grandeur will not suffer any one to tell it them. There are certain Perfons, who take Delight in Tricking and Confufion.

BRING them to live in Peace and Innocence, at least outwardly; remove from them all Opportunities of deceiving, andraifing Confufions; 'tis then that you pu-nifh them, and deprive them of all the Happiness they knew any Thing of.

MEN form to themfelves Notions of Refolution and Courage according to their Humour, and these Notions are often ridiculous. There was a certain Father, who efp ifed one of his Sons as a Coward, be-

caufe:

caufe he would not fight with his Brother, merely to give a Proof of his Courage; and an elder Brother treated his younger as a Coward, because he was afraid of getting fome Mischief in a bad House.

.t

* SOCRATES, (ver. 226.) was a great Manin his Life, and appears ftill greater in his Death; but it had been more agreeable to him to have liv'd, and been liften'd to by his Fellow Citizens, than to fee himself condemn'd to die by Poison.

What's Fame? that fancied Life in others Breath! Ver. 227%

IT is certain that the Defire of gain ing a Name difquiets and disturbs our Repose, in proportion as it is vehement : The Disputes, or rather Quarrels, of one Part of the Learned prove this but too much. A reafonable Man confines his Cares to the Improvement of his Talents, and the rendering them ufeful to others, when he is advis'd to it, and has Opportunities for it; he is not troubled about the Succefs. He loves Truth, and neglects nothing to make it reign in himself, and, if

poffible

poffible in others. He loves all thofe who affift him in this Defign: He admires the Gifts of the Creator in them, and thinkshimself oblig'd to them for the Ufe which they make of those Gifts. If he holds the first, second, tenth, or hundredth Rank among those who endeavour at the fame Defign, thefe are Comparisons which he is far from entering into, and it is no Pleasure to him to be entertain'd about them.

One felf-approving Hour whole Years out-weighs Of Stupid Starers, and of loud Huzza's. V.246.

This is very true, with regard to a reafonable Man; but if the Author pretends that with many People the Joy of seeing themselves applauded by great Numbers, and those too not the most discerning, so far from being fuperior, is not equal to the Pleasure of a wife Man, he may find himfelf mistaken. As long as Folly lafts, and as long as there are People to cherish it, its Fits will be much more lively than the Satisfactions of a wife Man. Confider a Company of Debauchees, finging, and giving themfelves up to every thing that