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Fear to the statesman, rashness to the chief,
To kings presumption, and to crowds belief :
That, Virtue's ends from vanity can raise,

Which feeks 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 maiisr, or a servant, or'a friend,

250 Bids each on other for affiftance call, 'Till one Man's weaknefs


the strength of all. Wants, frailties, passions, closer still ally The common int'rest, 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’refts to resign ; Taught half by reason, half by mere decay, To welcome death, and calmly pass away. 250

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, 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 bleft, the poet in his Muse.


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

See some ftrange comfort ev'ry ftate attend,
And pride bettow'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, 275
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 pray’r books are


toys.of age: 280 Pleas'd with this bauble still, as that before ; 'Till tir'd he sleeps, 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 supply'd, 285 And each vacuity of sense by Pride :

of another, intended to carry his observation ftill further, and shew 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 instance of this truth when he publimed his last Edition of the Essay, he reserved the lines above for some following one,

Ver. 286. Ard each vacuity of sense by Pride :] An eminent Casuist, Father Francis Garalle, in his Somme Tbcologique, has drawn a very charitable conclusion from this principle. “ Se“ lon la Justice (says this equitable Divine) tout travail hon“ nète doit être recompensé de louange ou de satisfaction,

These build as fast as knowledge can destroy;
In foly's cup still laughs the bubble, joy ;
One prospect loit, another still we gain;
And not a vanity is giv'n in vain;
Ev'n mean Self-love becomes, by force divine,
The scale to meafure others wants by thine.
See! and confess, one comfort ftill must rise;
'Tis this, Tho' Man's a fool


GOD is wise.


“ Quand les bons esprits font un ouvrage excellent, ils font “ justement recompensez 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 louanges publiques : car elles ne lui font pas duës. “ Mais afin que ses travaux ne demeurent pas sans recom

pense, Dieu lui donne une satisfaction personelle, que per“ fonne ne lui peut envier sans une injustice plus que bar" bare ; tout ainsi que Dieu, qui est juste, ne de la fa“ tisfaction aux Grenouilles de leur chant, Autrement la " blâme public, joint à leur mécontentement, feroit fuffia “'fant pour les réduire au desespoir,"




Of the Nature and State of Man with respect to


I. THE whole Universe one system of Society, ver. 7,

etc. Nothing made wholly for itself, nor yet wholy for another, ver. 27. The happiness of Animals mutual, ver. 49. II. Reason or Instinct qperate alike to the good of each Individual, ver. 79. Reason or i Instinct operate also to Society in all animals, ver. 109. III. How far Society carried by Inftinet, ver. 115. How much farther by Reason, ver. 128. IV. Of that which is called the State of Nature, ver. 144. Reason instructed by Infinĉt 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.

VI. Origin of true Religion and Government, from the same principle, of Love, ver. 231, etc. Origin of Superstition and Tyranny, from the same principle, of Fear, ver, 237, etc. The Influence of Sef love operating to the social and public Good, ver. 266. Restoration of true Religion and Government on their firf principle, ver. 285. Mixt Government, ver. 288. Various forms of each, and the true end of all, verv


300, etc.

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