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But Heav'n's just balance equal will appear,
While those are plac'd in Hope, and these in Fear:
Not present good or ill, the joy or curse, 71.
But future views of better, or of worse.
Oh sons of earth! attempt ye still to rise,
By mountains pild on mountains, to the skies?
Heav'n still with laughter the vain toil surveys, 75
And buries madmen in the heaps they raise.

Know, all the good that individuals find,
Or God and Nature meant to mere Mankind,
Reason's whole pleasure, all the joys of Sense,
Lie in three words, Health, Peace, and Competence.
But Health consists with Temperance alone; 81
And Peace, oh Virtue ! Peace is all thy own.
The good or bad the gifts of Fortune gain ;
But these less taste them, as they worse obtain.

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NOTES. Ver. 79. Reason's whole | issue of Virtue ; or, in his pleasure, &c.] This is a own emphatic words, Peace beautiful paraphrafis for is all thy own ; a conclusive Happiness; for all we feel observation in his ar

argument, of good is by sensation and which stands thus : Is Hapreflection.

piness rightly placed in ExVer.82. And Peace, &c.] ternals ? No; for it confifts Conscious Innocence (says the in Health, Peace, and Compoet) is the only source of petence. Health and Cominternal Peace ; and known petence are the product of Innocence, of external ; Temperance, and Peace of therefore, Peace is the sole perfect Innocence.

Say, in pursuit of profit or delight,

85 Who risk the most, that take wrong means, or right? Of Vice or Virtue, whether bleft or curft, Which meets contempt, or which compassion first? Count all th’advantage prosp’rous Vice attains, 'Tis but what Virtue flies from and disdains :

90 And grant the bad what happiness they wou'd, One they must want, which is, to pass for good.

Oh blind to truth, and God's whole scheme below, Who fancy Bliss to Vice, to Virtue Woe! Who sees and follows that great scheme the best, 95 Best knows the blessing, and will most be bleft. But fools, the Good alone, unhappy call, For ills or accidents that chance to all. See FALKLAND dies, the virtuous and the just! See god-like TURENNE prostrate on the dust! 100

VARIATIONS.

After Ver. 92. in the MS.

Let sober Moralists correct their speech,
No bad man's happy: he is great or rich.

NOTES. Ver. 100. See god-like for any of his superior quaTurenne] This epichet has lities so much as for his proa peculiar justness; the vidential care of those whom great man to whom it is ap. he led to war ; which was so plied not being distinguish- extraordinary, that his chief ed, from other generals, I purpose in taking on him

See SIDNEY bleeds amid the martial strife!
Was this their Virtue, or Contempt of Life ?
Say, was it Virtue, more tho' Heav'n ne'er gave,
Lamented Digby! sunk thee to the grave ?
Tell me, if Virtue made the Son expire, 105
Why, full of days and honour, lives the Sire ?
Why drew Marseille's good bishop purer breath,
When Nature ficken'd, and each gale was death!
Or why so long (in life if long can be)
Lent Heav'n a parent to the poor

and me? IIO
What makes all physical or moral ill?
There deviates Nature, and here wanders Will.
God sends not ill; if rightly understood,
Or partial Ill is universal Good,
Or Change admits, or Nature lets it fall;

115 Short, and but rare, till Man improv'd it all.

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VARIATIONS.

After x 116. in the MS.

Of ev'ry evil, since the world began,
The real source is not in God, but man.

NOTES.

self the command of armies, of that famous campaign in seems to have been the Pre- which he loft his life. servation of Mankind. In Ver. 110. Lent Heav'n this god-like care he was more a parent, &c.] This last distinguishably employed instance of the poet's illuthroughout the whole course Atration of the ways of Pro.

120

We just as wisely might of Heav’n complain
That righteous Abel was destroy'd by Cain,'
As that the virtuous son is ill at ease
When his lewd father

gave

the dire disease. Think we, like some weak Prince, th'Eternal Cause, Prone for his fav'rites to reverse his laws ?

Shall burning Ætna, if a sage requires, Forget to thunder, and recall her fires? On air or sea new motions be impreft,

125 Oh blameless Bethel ! to relieve thy breast? When the loose mountain trembles from on high, Shall gravitation cease, if you go by?

Notes.

vidence, the reader fees, has | Providence of Heaven, ne. a peculiar elegance; where ver represents miracles as a tribute of piety to a pa. wrought for the sake of him rent is paid in a return of who is the object of them, thanks to, and made sub- but in order to give credit servient of, his vindication to fome of God's extraof, the Great Giver and Fa- ordinary dispensations to ther of all things. The Mo- Mankind. ther of the author, a per VER. 123. Shall burning son of great piety and cha-| Ætna, &c.] Alluding to rity, died the year this poem the fate of those two great was finished, viz. 1733. Naturalists, Empedocles and

VER. 121. Think we, Pliny, who both perished like some weak Prince, &c.] by too near an approach to Agreeably hereunto, holy 'Atna and Vesuvius, while Scripture, in its account of they were exploring the things under the common cause of their eruptions,

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Or some old temple, nodding to its fall,
For Chartres' head reserve the hanging wall? 130

But still this world (so fitted for the knave)
Contents us not. A better shall we have ?
A kingdom of the Just then let it be:
But first consider how those Just agree.
The good must merit God's peculiar care; 135
But who, but God, can tell us who they are?
One thinks on Calvin Heav'n's own spirit fell;
Another deems him inftrument of hell;
If Calvin feel Heav'n’s bleffing, or its rod,
This cries there is, and that, there is no God. 140
What shocks one part will edify the rest,
Nor with one system can they all be blest.
The very best will variously incline,
And what rewards your Virtue, punish mine.
WHATEVER IS, IS RIGHT.-This world, 'tis true,
Was made for Cæfar but for Titus too: 146
And which more blest? who chain'd his country, say,
Or he whole Virtue figh'd to lose a day?

« But sometimes Virtue ftarves, while Vice is fed.” What then? Is the reward of Virtue bread ?

150
VARIATIONS.
After Ver. 142. in some Editions,

Give each a System, all must be at strife ;
What different Systems for a Man and Wife?

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