EPISTLE IV. Of the Nature and State of Man, with respect to Happiness. False notions of happiness, philosophical and popular, answered, from verse 19 to 27. It is the end of all men, and attainable by all, 30. God intends happiness to be equal; and to be so, it must be social, since all particular happiness depends on general, and since he governs by general, not particular laws, 37. As it is necessary for order, and the peace and welfare of society, that external goods should be unequal, happiness is not made to consist in these, 51. But notwithstanding that inequality, the balance of happiness amongst mankind is kept even by Providence, by the two passions of hope and fear, 70. What the happiness of individuals is, as far as it is consistent with the constitution of this world; and that the good man has here the advantage, 77. The error of imputing to virtue what are only the calamities of nature, or of fortune, 94. The folly of expecting that God should alter his general laws in favor of particulars, 121. That we are not judges who are good; but that whoever they are, they must be happiest, 133, &c. That external goods are not the proper rewards, but often inconsistent with, or destructive of virtue, 167. That even these can make no man happy, without virtue-instanced in riches, 185. -Honors, 193. Nobility, 205. Greatness, 217. Fame, 237. Superior talents, 259, &c. With pictures of human infelicity in men possessed of them all, 269, &c. That virtue alone constitutes happiness, whose object is universal, and whose prospect is eternal, 309. That the perfection of virtue and happiness consists in a conformity to the order of providence here, and a resignation to it here and hereafter, 316, &c. OH Happiness! our being's end and aim! Good, pleasure, ease, content! whate'er thy name : That something still which prompts the eternal sigh, Where grows? where grows it not? If vain our toil, 5 10 15 'Tis no where to be found, or every where : 'Tis never to be sought, but always free, 20 And fled from monarchs, St. John! dwells with thee. To trust in every thing, or doubt of all. 25 Who thus define it, say they more or less Than this, that happiness is happiness? II. Take nature's path, and mad opinions leave; All states can reach it, and all heads conceive: 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. 30 Remember, man, the "Universal Cause 35 40 45 Each has his share, and who would more obtain, Shall find the pleasure pays not half the pain. Order is heaven's first law; and this confest, 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. If all are equal in their happiness; But mutual wants this happiness increase; 55 All nature's difference keeps all nature's peace. Bliss is the same in subject or in king, In who obtain defence, or who defend, In him who is, or him who finds a friend : Heaven breathes through every member of the whole But fortune's gifts, if each alike possest, 60 65 Fortune her gifts may variously dispose, III. Know, all the good that individuals find, But these less taste them, as they worse obtain. Say, in pursuit of profit or delight, 80 85 Who risk the most, that take wrong means, or right? Who fancy bliss to vice, to virtue woe! 90 Oh, blind to truth, and God's whole scheme below, Who sees and follows that great scheme the best, 95 Best knows the blessing, and will most be bless'd, For ills or accidents that chance to all. See Falkland dies, the virtuous and the just! See godlike Turenne prostrate on the dust! 100 105 When nature sicken'd, and each gale was death? Lent Heaven a parent to the poor and me? 110 There deviates nature, and here wanders will. Or partial ill is universal good, Or change admits, or nature lets it fall, 115 When his lewd father gave the dire disease. 120 Think we, like some weak prince, the Eternal Cause Prone for his favorites to reverse his laws! IV. Shall burning Ætna, if a sage requires, Forget to thunder, and recall her fires? On air or sea new motions be impress'd, 125 Oh blameless Bethel! to relieve thy breast? When the loose mountain trembles from on high, Or some old temple, nodding to its fall, For Chartres' nead reserve the hanging wall? 130 V. But still this world (so fitted for the knave) Contents us not. A better shall we have? |