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The same ambition can destroy or save,
IV. This light and darkness in our chaos join'd, What shall divide? The God within the mind.
Extremes in nature equal ends produce,
Fools! who from hence into the notion fall,
V. Vice is a monster of so frightful mien,
Virtuous and vicious every man must be,
That happy frailties to all ranks applied,
Heaven forming each on other to depend,
Whate'er the passion, 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 given, The poor contents him with the care of Heaven. See the blind beggar dance, the cripple sing, The sot a hero, lunatic a king; The starving chymist in his golden views Supremely blest, the poet in his muse.
See some strange comfort every state attend,
Behold the child, by nature's kindly law,
Pleas'd with this bawble still, is that before ; 'Till tir'd he sleeps, and life's poor play is u'er.
Meanwhile opinion gilds with varying rays Those painted clouds that beautify our days : Each want of happiness by hope supplied, And each vacuity of sense by pride : These build as fast as knowledge can destroy; In folly's cup still laughs the bubble joy; One prospect lost, another still we gain; And not a vanity is givin in vain; Ev'n mean self-love becomes, by force divine, The scale to measure others' wants hy thine. See! and confess, one comfort still must rise ; 'Tis this, Though man's a fool, yet God is wise.
ARGUMENT OF EPISTLE III.
of the Nature and State of Man with respect to
I. The whole universe one system of society, ver. 7,
&c. Nothing made wholly for itself, nor ye wholly for another, ver. 27. The happiness of animals mutual, ver. 49. II. Reason or instinct operate alike to the good of each individual, ver. 79. Reason or instinct operate also to society in all animals, ver. 109. III. How far society carried hy instinct, ver. 115. How much farther by reason, ver. 128. IV. Of that wbich is called the state of nature, ver. 144. Reason in structed by instinct 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 government, ver. 212. VI. Origin of true religion and government, from the same principle of love, ver. 231, &c. Origin of superstition and tyranny, from the same principle of fear, ver. 237, &c. The influence of self-love operating to the social and public good, ver. 266. Restoration of true religion and go. vernmeot on their first principle, ver. 285. Mixed government, ver. 288. Various forms of each, and the true end of all, ver. 300, &c.
Acts to one end but acts by various laws.'
Let this great truth be present night and day;
I. Look round our world; behold the chain of love
Has God, thou fool! work'd solely for thy good, Thy joy, thy pastime, thy attire, thy food ? Who for thy table feeds the wanton fawn, For him as kindly spread the flowery lawn: Is it for thee the lark ascends and sings? Joy tunes his voice, joy elevates his wings. Is it for thee the linnet pours his throat ? Loves of his own and raptures swell the note. The bounding steed you pompously bestride, Shares with his lord the pleasure and the pride. Is thine alone the seed that strews the plain ? The birds of heaven shall vindicate their grain. Tline the full harvest of the golden year? Part pays, and justly, the deserving steer: The hog, that ploughs not, nor obeys thy call, Lives on the labours of this lord of all.
Know, nature's children all divide her care ; The fur that warms a monarch, warm'd a bear.