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With heaven's own thunders shook the world below,
And play'd the God an engine on his foe.

So drives self-love, through juft, and through unjust,
To one man's power, ambition, lucre, luft: 270
The same Self-love, in all, becomes the cause
Of what restrains him, Government and Laws.
For, what one likes, if others like as well,
What serves one will, when many

wills rebel? How shall he keep, what, sleeping or awake, 275 A weaker may surprize, a stronger take? His fafety must his liberty restrain : All join to guard what each desires to gain, Forc'd into virtue thus, by Self-defence, Ev’n Kings learn'd justice and benevolence : 280 Self-love forsook the path it first pursued, And found the private in the public good.

'Twas then the studious head or generous mind, Follower of God, or friend of human kind, Poet or Patriot, rofe but to restore

285 The Faith and Moral, Nature gave before; Rclum'd her ancient light, not kindled new; If not God's Image, yet his shadow drew : Taught Power's due use to People and to Kings, Taught nor to lack, nor strain its tender strings, 290 The less, or greater, set so justly true, That touching one must strike the other too; Till jarring interests of themselves create Th' according music of a well-mix'd State. Such is the world's great harmony, that springs 295 From Order, Union, full Consent of things : VOL. II.



Where small and great, where weak and mighty, made
To serve, not suffer, strengthen, not invade;
More powerful each as needful to the rest,
And, in proportion as it blefles, bleft;

300 Draw to one point, and to one centre bring Beast, Man, or Angel, Servant, Lord, or King.

For Forms of Government let fools contest; Whate'er is best administer'd is beft: For Modes of Faith, let graceless zealots fight; 305 His can't be wrong whose life is in the right; In Faith and Hope the world will disagree, But all Mankind's concern is Charity: All must be false that thwarts this One great End : And all of God, that bless Mankind, or mend.

310 Man, like the generous vine, supported lives : The strength he gains is from th' embrace he gives. On their own Axis as the Planets run, Yet make at once their circle round the Sun; So two consistent motions act the Soul;

315 And one regards Itself, and one the Whole.

Thus God and Nature link'd the general frame, And bade Self-love and Social be the fame.





Of the Nature and State of Man with respect to

Happiness. 1. FALSE Notions of Happiness, Philosophical and

Popular, answered from ver. 19 to 77. II. It is the End of all Men, and attainable by all, ver. 30. God intends Happiness to be equal; and to be so, it must be focial, fince all particular Happiness depends on general, and since he governs by general, not particular Laws, ver. 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, ver. 51. But, notwithstanding that inequality, the balance of Happiness among mankind is kept even by Providence, by the two Passions of Hope and Fear, ver. 70. III. What the Happiness of Individuals is, as far as is consistent with the constitution of this world; and that the Good Man has here the advantage, ver. 77. The error of imputing to Virtue what are only the calamities of Nature, or of Fortune, ver. 94. IV. The folly of expecting that God should alter his general Laws in favour of particulars, ver. 121. V. That we are not judges who are good; but that, whoever they are, they must be happiest, ver. 133, &c. VI, That external goods are not the proper rewards, but often inconsistent



with, or destructive of Virtue, ver. 167. That even these can make no Man happy without Virtue : Instanced in Riches, ver. 185. Honours, ver. 193. Nobility, ver. 205. Greatness, ver. 217. Fame, ver. 237. Superior Talents, ver. 257, &c. With pictures of human infelicity in Men, possessed of them all, ver. 269, &c. VII. That Virtue only constitutes a Happiness, whose object is universal, and whose prospect eternal, ver. 307. 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, ver. 326, &c.


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OH HAPPINESS Lour being's end and aim!

Good, Pleasure, Ease, Content! whate'er thy name : That something still which prompts th' eternal ligh, For which we bear to live, or dare to die, Which still fo near us, yet beyond us lies,

5 O’erlock'd, seen double, by the fool and wise. Plant of celestial seed! if dropt below, Say, in what mortal soul thou deign'st to grow ? Fair opening to some Court's propitious fine, Or deep with diamonds in the flaming mine? Twin'd with the wreaths Parnassian laurels yield, Or reap'd in iron harvests of the field ? Where grows ? where grows it not? If vain our toil, We ought to blame the culture, not the soil: Fix'd to no spot is happiness sincere,

15 'Tis no where to be found, or every

where: '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 thun mankind;



Ver. 1. Oh Happiness! &c.] in the MS. thus,

Oh Happiness, to which we all aspire,
Wing’d with strong hope, and borne by full desire;

ease, for which in want, in wealth we figh; That ease, for which we labour, and we die.


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