290

These build as faft as knowledge can destroy;
In folly's cup still laughs the bubble, joy;
One profpect loft, another still we gain ;
And not a vanity is giv'n in vain ;
Ev'n mean Self-love becomes, by force divine,
The scale to measure others wants by thine.
See! and confefs, one comfort ftill must rife;
'Tis this, Tho' Man's a fool, yet GOD IS WISE,

NOTES.

tout tra

has drawn a very charitable conclufion from this principle. "Selon la Juftice" fays this equitable Divine) "vail honnête doit être recompenfé de louange ou de fatis"faction Quand les bons efprits font un ouvrage excellent, ❝ils fon justement recompenfez par les fuffrages du Public. "Quand un pauvre efprit travaille beaucoup, pour fair un "mauvais ouvrage, il n'eft pas jufte ni raifonable, qui'l at

tende des louanges publiques; car elles ne lui font pas "dues. Mais afin que fes travaux ne demeurent pas fans re"compenfe, Di lui donne une fatisfaction perfonnelle, que per"fonne ne lui peut envier fans une injuftice plus que barbare; "tout ainfi que Dieu, qui eft jufte, donne de la fatisfaction "aux Grenouilles de leur chant. Autrement la blâme public, joint à leur mécontentement, ferait fuffifant pour les réduire au defefpoir."

ARGUMENT OF

EPISTLE

III.

Of the Nature and State of Man with respect to Society.

1. THE whole Univerfe one fyftem of Society, Ver. 7, &c. Nothing made wholly for itself, nor yet wholly for another, Ver. 27. The happiness of Animals mutual, Ver. 49. II. Reafon or Inftinct operate alike to the good of each Individual, Ver. 79. Reafon or Inftinct operate alfo to Society, in all animals, Ver. 109. III. How far Society carried by Instinct, Ver. 115. How much farther by Reafon, Ver. 128. IV. Of that which is called the State of Nature, Ver. 144. Reafon inftructed 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 fame principle, of Love, Ver. 231, &c. Origin of Superftition and Tyranny, from the fame principle, of Fear, Ver. 237, &c. The Influence of Selflove operating to the focial and public Good, Ver. 266. Reftoration of true Religion and Government on their firft principle, Ver. 285. Mixt Government, Ver. 288. Various Forms of each, and the true end of all, Ver. 300, &c.

I 2

EPISTLE III.

HER

ERE then we reft: "The Univerfal Caufe "Acts to one end, but acts by various laws,'

VARIATIONS.

VER. 1. in feveral Edit. in 4to.

Learn, Dulness, learn! "The Univerfal Caufe," &c.

COMMENTARY.

We are now come to the third epistle of the Essay on Man. It having been fhewn, in explaining the origin, ufe, and end of the Paffions, in the fecond epiftle, that man hath focial as well as felfish paffions, that doctrine naturally introduceth the third, which treats of man as a SOCIAL animal; and connects it with the second, which confidered him as an INDIVIDUAL. And as the conclufion from the subject of the first epistle made the introduction to the fecond, fo here again, the conclufion of the fecond

"(Ev'n mean Self-love becomes, by force divine,
"The fcale to measure others wants by thinc.)"

maketh the introduction to the third,

"Here then we reft: The Univerfal Caufe

"Acts to one end, but acts by various laws."

The reafon of variety in thofe laws, which tend to one and the fame end, the good of the Whole generally, is, because the good of the individual is likewife to be provided for; both which together make up the good of the Whole univerfally. And this is the caufe (as the Poet fays elsewhere) that

"Each individual feeks a fev'ral goal."

N.Blakey inv. et del.

Ravenet sculp.

See some fit Passion every Age supply, Hope travels through, nor quits us when we die

Gray on Man. Ep. I.

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