Till jarring interests, of themselves create
The according music of a well-mix'd state.
Such is the world's great harmony, that springs
From order, union, full consent of things:

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 blesses, blest;
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 best:
For modes of faith let graceless zealots fight;
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 thwart this one great end;
And all of God, that bless mankind or mend.

Man, like the generous vine, supported lives;
The strength he gains is from the 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;

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 same.

EPISTLE IV.

ARGUMENT.

OF THE NATURE AND STATE OF MAN WITH RESPECT TO
HAPPINESS.

L. False notions of happiness, philosophical and popular, answered. II. It is the end of all men, and attainable by all. 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. 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. But, notwithstanding that inequality, the balance of happiness among mankind is kept even by Providence, by the two passions of hope and fear. 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. The error of imputing to virtue what are only the calamities of nature, or of fortune. IV. The folly of expecting that God should alter his general laws in favour of particulars. V. That we are not judges who are good; but that whoever they are, they must be happiest. VI. That external goods are not the proper rewards, but often inconsistent with, or destructive of, virtue. That even these can make no man happy without virtue:

-instanced in riches, honours, nobility, greatness, fame, superior talents, with pictures of human infelicity in men possessed of them all. VII. That virtue only constitutes a happiness, whose object is universal, and whose prospect eternal. 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.

I. O HAPPINESS! our being's end and aim !
Good, pleasure, ease, content! whate'er thy name :
That something still which prompts the eternal sigh,
For which we bear to live, or dare to die;
Which still so near us, yet beyond us lies,
O'erlooked, seen double, by the fool, and wise.
Plant of celestial seed! if dropp'd below,
Say, in what mortal soil thou deign'st to grow?
Fair opening to some court's propitious shrine,
Or deep with diamonds in the flaming mine?
Twined 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,

'Tis nowhere to be found, or everywhere:

"Tis never to be bought, but always free,

And fled from monarchs, ST JOHN ! dwells with thee.
Ask 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, some in ease,
Those call it pleasure, and contentment these;
Some sunk to beasts, find pleasure end in pain;
Some swell'd to gods, confess even virtue vain!
Or indolent, to each extreme they fall,
To trust in everything, 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; 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.

II. Remember, man, "the Universal Cause
Acts not by partial, but by general laws :
And makes what happiness we justly call
Subsist not in the good of one, but all.
There's not a blessing individuals find,
But some way leans and hearkens to the kind;
No bandit fierce, no tyrant mad with pride,
No cavern'd hermit, rests self-satisfied:

Who most to shun or hate mankind pretend,
Seek an admirer, or would fix a friend :
Abstract what others feel, what others think,
All pleasures sicken, and all glories sink :
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,
More rich, more wise; but who infers from hence
That such are happier, shocks all common-sense.
Heaven to mankind impartial we confess,
If all are equal in their happiness:

But mutual wants this happiness increase;
All nature's difference keeps all nature's peace.
Condition, circumstance is not the thing;
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
One common blessing, as one common soul.
But Fortune's gifts if each alike possest,
And each were equal, must not all contest?
If then to all men happiness was meant,
God in externals could not place content.

Fortune her gifts may variously dispose,
And these be happy call'd, unhappy those;
But Heaven's just balance equal will appear
While those are placed in hope, and these in fear:
Not present good or ill, the joy or curse,
But future views of better, or of worse.

O sons of earth! attempt ye still to rise,
By mountains piled on mountains, to the skies!
Heaven still with laughter the vain toil surveys,
And buries madmen in the heaps they raise.

III. 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; And peace, O virtue! peace is all thy own. The good or bad the gifts of fortune gain; But these less taste them, as they worse obtain. Say, in pursuit of profit or delight,

Who risk the most, that take wrong means, or right?

Of vice or virtue, whether blest or curst,

Which meets contempt, or which compassion first? Count all the advantage prosperous vice attains, 'Tis but what virtue flies from and disdains :

C

And grant the bad what happiness they would,
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,
Best knows the blessing, and will most be blest.
But fools, the good alone unhappy call,
For ills or accidents that chance to all.
See FALKLAND dies, the virtuous and the just!
See godlike TURENNE prostrate on the dust!
See SIDNEY bleeds amid the martial strife!
Was this their virtue, or contempt of life?
Say, was it virtue, more though Heaven ne'er gave,
Lamented DIGBY! sunk thee to the grave?
Tell me, if virtue made the son expire,
Why, full of days and honour, lives the sire?
Why drew Marseilles' good bishop purer breath,
When nature sicken'd, and each gale was death?
Or why so long (in life if long can be)
Lent Heaven a parent to the poor and me?
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!
Short, and but rare, till man improved it all.
We just as wisely might of Heaven complain
That righteous Abel was destroy'd by Cain,
As that the virtuous son is ill at ease
INHERITING FROM PARENTS dire disease.

IV. Think we, like some weak prince, the Eternal Cause, Prone for his favourites to reverse his laws?

Shall burning Etna, if a sage requires,

Forget to thunder, and recall her fires

On air or sea new motions be imprest,

O blameless Bethel, to relieve thy breast.

When the loose mountain trembles from on high,
Shall gravitation cease, if you go by?

Or some old temple, nodding to its fall,

For Chartres' head reserve the hanging wall?

V. 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;
But who but God can tell us who they are?
One thinks on Calvin Heaven's own spirit fell;

Another deems him instrument of hell;
If Calvin feel Heaven's blessing, or its rod,
This cries there is, and that, there is no God.
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 Cæsar-but for Titus too:

And which more blest? who chain'd his country, say,
Or he whose virtue sigh'd to lose a day?

"But sometimes virtue starves, while vice is fed."
What then? Is the reward of virtue bread?
That, vice may merit, 'tis the price of toil;
The knave deserves it, when he tills the soil,
The knave deserves it, when he tempts the main,
Where folly fights for kings, or dives for gain.
The good man may be weak, be indolent;
Nor is his claim to plenty, but content.
But grant him riches, your demand is o'er?

"No-shall the good want health, the good want pov er? Add health, and power, and every earthly thing.

"Why bounded power? why private? why no king?"
Nay, why external for internal given?

Why is not man a god, and earth a heaven?
Who ask and reason thus, will scarce conceive
God gives enough, while He has more to give:
Immense the power, immense were the demand;
Say, at what part of nature will they stand?

VI. What nothing earthly gives, or can destroy
The soul's calm sunshine, and the heartfelt joy,
Is virtue's prize: A better would you fix,
Then give Humility a coach and six,
Justice a conqueror's sword, or Truth a gown,
Or Public Spirit its great cure, a crown.

Weak, foolish man! will Heaven reward us there
With the same trash mad mortals wish for here?
The boy and man an individual makes,
Yet sigh'st thou now for apples and for cake?
Go, like the Indian, in another life
Expect thy dog, thy bottle, and thy wife:
As well as dream such trifles are assign'd,
As toys and empires, for a godlike mind.
Rewards, that either would to virtue bring
No joy, or be destructive of the thing:
How oft by these at sixty are undone
The virtues of a saint at twenty-one !
To whom can riches give repute or trust,