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The same self-love in all becomes the cause
Of what restrains him, government and laws.
For, what one likes if others like as well,
What serves one will, when many wills rebel?
How shall he keep what, sleeping or awake,
A weaker may surprise, a stronger take?
His safety must his liberty restrain:

All join to guard what each desires to gain.
Forc'd into virtue thus by self-defence,
E'en kings learn'd justice and benevolence :
Self-love forsook the path it first pursued,
And found the private in the public good.
"Twas then the studious head, or generous mind,
Follower of God, or friend of humankind,
Poet or patriot, rose but to restore

The faith and moral Nature gave before;
Relum'd her ancient light, not kindled new;
If not God's image, yet his shadow drew;
Taught powers due use to people and to kings,
Taught nor to slack nor strain its tender strings,
The less or greater set so justly true,

That touching one must strike the other too;
Till jarring interests of themselves create
Th' 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,

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 th' 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.






1. False notions of happiness, philosophical and popular, answered. 2. 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. 3. 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. 4. The folly of expecting that God should alter his general laws in favour of particulars. 5. That we are not judges who are good; but that whoever they are, they must be happiest. 6. 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 pic

tures of human infelicity in men possessed of them all. 7. 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.

O HAPPINESS! our being's end and aim!
Good, pleasure, ease, content! whate'er thy name:
That something still which promps th' eternal sigh,
For which we bear to live, or dare to die;
Which still so near us, yet beyond us lies,
O'erlook'd, 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 shine,
Or deep with diamonds in the flaming 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 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 e'en virtue vain!

Or indolent, to each extreme they fall,
To trust in every 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;
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.
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:

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