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And gave you Beauty, but deny'd the Pelf
That buys your sex a Tyrant o'er itself.
The gen'rous God, who Wit and Gold refines,
And ripens Spirits as he ripens Mines,

290 Kept Dross for Duchesses, the world fhall know it, To you gave Sense, Good-humour, and a Poet.

Beauty, but deny'd the Pelf] The poet concludes his Epistle with a fine Moral, that deserves the serious attention of the public: It is this, that all the extravagances of these vicious Characters here described, are much inflam’d by a wrong Education, hinted at in $ 203; and that even the best are rather secured by a good natural than by the prudence and providence of parents; which observation is conveyed under the sublime classical machinery of Phæbus in the ascendant, watching the natal hour of his favourite, and averting the ill effects of her parents mistaken fondness: For Phæbus, as the god of Wit, confers Genius; and, as one of the astronomical influences, defeats the adventitious byas of education.

In conclusion, the great Moral from both these Epistles together is, that the two rarest things in all Nature are a DISINTERESTED MAN, and a REASONABLE WOMAN.





Allen, Lord Bathursi.


Of the Use of RICHES.

THAT it is known to fer, most falling into one of the

extremes, Avarice or Profufion, ý 1, &c. The Point discuss’d, whether the invention of Money has been more commodious, or pernicious to Mankind, s 21 to 77. That Riches, either to the Avaricious or the Prodigal, cannot afford Happiness, scarcely Necesaries, 89 to 160. That Avarice is an absolute Frenzy, without an End or Purpose, x 113, &c. 152. Conjectures about the Motives of Avaricious men, x 121 to 153. That the conduct of men, with respect to Riches, can only be accounted for by the Order OF PROVIDENCE, which works the general Good out of Extremes, and brings all to its great End by Perpetual Revolutions, 161 to 178. How a Mi

ser afts upon Principles which appear to him reasonable, ø 179. How a Prodigal does the same, $ 199. The due Medium, and true use of Riches, y 219. The Man of Ross, Ý 250. The fate of the Profuse and the Covetous, in two examples ; both miserable in Life and in Death, x 300, &c. The Story of Sir Balaam, x 339 to the end.

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P. HO shall decide, when Doctors disagree,

And foundeft Casuists doubt, like you

and me? You hold the word, from Jove to Momus giv'n, That Man was made the standing jest of Heav'n ;

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EPISTLE III.] This Epistle was written after a violent out. cry against our Author, on a supposition that he had ridiculed a worthy nobleman merely for his wrong tafte. He justified himself upon that article in a letter to the Earl of Burlington; at the end of which are these words : “ I have learnt that there

are some who would rather be wicked than ridiculous; and " therefore it may be safer to attack vices than follies. I will “ therefore leave my betters in the quiet possession of their idols, “ their groves, and their high places ; and change my subject from their pride to their meanness, from their vanities to their $6 miseries ;

and as the only certain way to avoid misconstructions, “ to lessen offence, and not to multiply ill-natured applications, “ I may probably, in my next, make use of real names instead 66 of fictitious ones.

Ver. 3. Momus giv'n,] Amongst the earliest abuses of reafon, one of the first was to cavil at the ways of Providence. But as, in those times, every Vice as well as Virtue, had its Patron-God, Momus came to be at the head of the old Freethinkers. Him, the Mythologists very ingeniously made the Son of Slecp and Night, and so, consequently, half-brother to Dulness. But having been much employed, in after ages, by the Greek Satirists, he came, at last, to pass for a Wit; and The next a Fountain, under this idea, he is to be considered in the place before us.

Who uçes palerMammon
Jees but'a backward Sten
This year akeservoir, to

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Who uceo pale Mammon pine amidst his Store
Seeo but'a backward Iteward for the Poor
This Year a Reservoir, to keepí and pare?
The next a Jountain, spouting thro historien

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