« VorigeDoorgaan »
Fear to the statesman, rashness to the chief,
Heav'n forming each on Øther to depend, A maiisr, or a servant, op'a friend,
250 Bids each on other for affiftance call, 'Till one Man's weakness grows the strength of all. Wants, frailties, passions, closer still ally The common int'rest, or endear the tie. To these we owe true friendship, love sincere, 255 Each home-felt joy that life inherits here ; Yet from the same we learn, in its decline, Those joys, those loves, those int'rests to resign ; Taught half by reason, half by mere decay, To welcome death, and calmly pass away. 250
Whate'er the Paffion, 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 giv'n, 265 The poor contents him with the care of Heav'n. See the blind beggar dance, the cripple fing, The sot a hero, lunatic a king ; The starving chemift in his golden views Supremely blest, the poet in his Mufe.
270 VER. 270.
-she poet in bis Mufe.] The author having said, That no one would change his profession or views for those
See some strange comfort ev'ry state attend,
Behold the child, by nature's kindly law, 275
of another, intended to carry his observation ftill further, and fhew that Men were unwilling to exchange their own acquirements even for those of the same kind, confeiredly larger, and infinitely more eminent, in another. To this end he wrote,
What partly pleases, totally will shock :
I question much, if Toland would be Locke. but wanting another proper instance of this truth when he published his last Edition of the Essay, he reserved the lines above for some following one,
VER, 286. Ard each vacuity of sense by Pride :] An eminent Casuist, Father Francis Garalle, in his Somme Tbcologique, has drawn a very charitable conclusion from this principle. “ Se“ lon la Justice says this equitable Divine) tout travail hon" nète doit être recompensé de, louange ou de satisfaction.
These build as fast as knowledge can destroy;
GOD IS WISE.
“ Quand les bons esprits font un ouvrage excellent, ils font
justement recompensez par les suffrages du Public. Quand
un pauvre esprit travaille beaucoup, pour-fair un mau“ vais ouvrage, il n'est pas juste ni raisonable, qu'il attende “ des loüanges publiques : car elles ne lui sont pas duës. “ Mais afin que ses travaux ne demeurent pas sans iecom
pense, Dieu lui donne une satisfaction personelle, que per“ fonne ne lui peut envier fans une injustice plus que bar" bare ; tout ainsi que Dieu, qui est juste, donne de la fa“ tisfaction aux Grenouilles de leur chant, Autrement la “ blâme public, joint à leur mécontentement, feroit Luffi“'fant pour les réduire au desespoir."
EPIS T L E III.
Of the Nature and State of Man with respect to
I. THE whole Universe one system of Society, ver. 7
etc. Nothing made wholly for itself, nor yet wholly for another, ver. 27. The happiness of Animals mutual, ver. 49. II. Reason or Instinct qperate 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 by Inftinet, ver. 115. How much farther by Reason, ver. 128. IV. Of that which is called the State of Nature, ver. 144. Reason instructed by Infinĉt 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 Governent, ver. 212.. VI. Origin of true Religion and Government, from the same principle, of Love, ver. 231, etc. Origin of Superstition and Tyranny, from the same principle, of Fear, ver, 237, etc. The Influence of Selflove operating to the social and public Good, ver. 266. Restoration of true Religion and Government on their first principle, ver. 285. Mixt Government, ver. 288. Various forms of each, and the true end of all, ver.