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The same felf-love, in all, becomes the cause
'Twas then the studious head or generous mind,
Draw to one point, and to one centre bring
For forms of government let fools contest;
Thus God and Nature link'd the general frame,
E P I S T L E
Of the Nature and State of Man with respect to
1. FALSE notions of happiness, philosophical and
popular, answered from v. 19 to 77. II. It is the end of all men, and attainable by all, v. 30. 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, v. 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, v. 51. But notwithstanding that inequality, the balance of happiness among mankind is kept even by Providence, by the two passions of hope and fear, v. 70. III. What the happiness of individuals is, as far as is consistent with the conItitution 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, v. 94. IV. The folly of expecting that God should alter his general laws, in favour of particulars, v. 121, V. That we are not judges who are good; but that whoever they are, they must be happiest, v. 133, &c. VI. That external goods are not the proper rewards, but often inconsistent with,
or destructive of virtue, v. 167. That even there can make no man happy without virtue: Instanced in riches, ver. 185. Honours. v. 193. Nobiiity, v. 205. Greatness, v. 217. Fame, ver. 237. Superior talents, v. 259. &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 witose prospect is eternal, v. 309, &c. 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, v. 326, &c.
OH HAPPINESS ! our being's end and aim!
Good, pleafure, 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 so near us, yet beyond us lies, O'er-look’d, seen double, by the fool, and wise. Plant of celestial feed ! if dropt below, Say, in what mortal foil thou deign'st to grow? Fair opening to fome court's propitious shine, Or deep with di'monds in the faming 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, 'Tis no where to be found, or every where : 'Tis never to be bought, but always free, And Aed from monarchs, St. Joun! dwells with thee.
Alk of the Learn’d the way? The Learn'd are blind; This bids to serve, and that to shun mankind ; Some place the bless in action, fome in ease, Those call it pleasure, and contentment these; Some funk to beasts, find pleasure end in pain ; Some swellid to gods, confess even virtue vain ; Or indolent, to each extreme they fall, To trust in ev'ry thing, 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;
" the Universal Cause