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'Tis never to be bought, but always free, And fled from Monarchs, St. John! dwells with thee.
Alk of the Learn’d the way? The Learn'd are blind; This bids to serve, and that to shun mankind; Some place the bliss in action, sonie in eafe, Tho fe call it pleafure, and contentment these ; Some funk to Beasts, find pleasure end in pain; Some swellid to Gods, confess ev'n Virtue vain; Or indolent, to each extreme they fall, To trust in ev'ry thing, or doubt of all.
Who thus define it, say they more or less Than this, that Happiness is Happiness?
Take Nature's path, and mad Opinion's leave; All states can reach it, and all heads conceive; 30 Obvious her goods, in no'extreme they dwell; There needs but thinking right and meaning well; And mourn our various portions as we please, Equal is Common Sense, and Common Ease. Remember, Man, « the Universal Cause
35 “ Acts not by partial, but by gen'ral laws;" And makes, what Happiness we justly call, Subfift, not in the good of one, but all.
There's not a blessing Individuals find, But some way loans and hearkens to the kind, 40 No Bandit fierce, no Tyrant mad with pride, No cavern'a Hermit refts felf-satisfy'd : Who moft to shun or hate mankind pretend,
an'admirer, or would fix a friend : Meinet what others feel, what others think,
45 All pleasures ficken, and all glories fink: Each has his share; and who would more obtain, Shall find, the pleasure pays not half the pain.
Order is Heav'n's first law; and this confert, Some are, and must be, greater than the rest,
50 More rich, more wise; but who infers from hence That such are happier, shocks all common sense. Heav'n to Mankind impartial we confess, If all are equal in their Happiness : But mutual wants this Happiness increase;
55 All Nature's diff'rence keeps all Nature's peace.
ESSAY ON MAN. Ep. IV.
Fortune her gifts may variously dispose, i
Oh son's of earth! attempt ye still to rise,
Know, all the good that individuals find,
Oh blind to truth, and God's whole scheme below,
On Oh Wh
Shal Or For
Con Ak But TIC But
But fools the Good aloné, unhappy call,
What makes all physical or moral ill?
120 Think we, like fome weak Prince, th' Eternal Cause', Prone for his fav’rites to reverse his laws?
Shall burning Ætna, if a fage requires, Forget to thunder, and recall her fires ? On air or sea new motions be imprest,
125 Oh blameless Bethel !. to relieve thy breast ! When the loofé mountain trembles from on high, Shall gravitation cease, if you go by ? Or fome old temple, nodding to its fall, For Chartres' head reserve the hanging wall? 13.0
But still this world (so fitted for the knave) Contents us not. A better fall we have ? A kingdom of the suit then let it be: But firit. conlider how those Just agree. The good must merit God's peculiar care; 1,35 But who, but God, can tell us who they are ?
One thinks on Calvin Heav'n's own Spirit fell;
140 And which more bļest? who chain'd his country, say, Or he whole Virtue figh’d to lose a day?
" But sometimes Virtue starves, while Vice is fed.” What then? Is the reward of Virtue bread ?
159 That, Vice may merit,, 'tis the price of toil.;. The knave deferves' it, when he tills the soil, The knave deserve it, when he tempts the main, Where folly fights for kings, or dives for gain. The good man may be weak, be indolent;
15 Nor is his claim to plenty, but content. But grant him Richies, your demand is o'er? • No Thall the good want Health, the good wants
Why bounded Pow'r? why. private ? why no king? « Nay, why external for internal giv'n?
161 " Why is not Man a God, and Earth a Heav'n!" Who ask and reason thus, will scarce conceive God gives enough, while he has more to give : Immense the pow'r, immense were the demand; 165 Say, at what part of nature will they stand?
What nothing carthly gives, or can destroy,
175 Yet figh's thou now for apples and for cakes?
Go, like the Indian, in another life ..
190 Whose life is healthful, arut whofe conscience clear, Because he wants a thousand pounds a year..
Honour and shame from no condition rise;
Stuck o'er with titles, and hung round with frings 205