pinefs fhould be unequal. But Fact and Truth, which are contrary to this Confequence, fhould for that Reafon make the Principle be abandon'd from whence this Confequence flows.

If this Principle, and this Confequence, be admitted, a very rich Man will behave himself confequently to the fublime Notions with which he is enlighten'd, when he fays to a poor Man, who begs Relief from him, What is it you want? Son of Earth, infatiable Man, Learn that thou art not less happy than I.

I HAVE Only a few more Remarks, Sir, to communicate to you upon the Remainder of this Work, which you have engag'd me in the Study of: And fince we are upon the Subject of Happiness, I will briefly repeat to you what I believe I have formerly entertain'd you with.

THE first Error that Men fall into, with regard to Happiness, confifts in their flattering themselves they may attain a perfect one in this Life, or at leaft expecting a more perfect one than is consistent with our Abode upon Earth. From hence arife their Impatience and Complaints, when,

not

notwithstanding all their Care, they find themselves ftill very far from that End to which they afpir'd. 'Tis this Scheme of Happiness that has deceiv'd the Philofophers, Experience never anfwering what they promis'd us with so much Confidence.

MAN is a Being capable of Knowledge, Action, and Sentiment. The Juftness of his Ideas, without doubt, contributes to his Happiness. Born for Truth, he finds the Knowledge of it delightful in itself, but the Happiness which it procures him is imperfect as well as its Caufe: This Happinefs is capable of being increased, and merits our Thanksgivings : Its being bounded ought not to make Men impatient, and lofe Courage, fince they are Travellers, and expect to be fully enlightned when they fhall have reach'd their Country.

To be fond of living conformably to right Notions, or, in other words, to be pleased with doing our Duty, ought to give, and in reality does gives us a ftill greater Satisfaction: This Satisfaction too increases by Degrees, juft as our Virtue

does

does: This Increafe gives us Repose, without making us quit our Endeavours, and every Advance excites us to make ftill new ones.

BUT however extenfive, lively, and firm our Knowledge and Virtues may be, they do not exempt us from being fenfible not only of Pain, but mere Unea fineffes, and divers Accidents. It is in vain that Philofophers, out of a Zeal for Truth and Virtue, have difplay'd all their Art and Eloquence to perfuade us that nothing but Error and Vice deferve the Name of Evil. In Matters of Reafoning, it is not allow'd to deny Facts, in order to fupport an Hypothefis, which ought, on the contrary, to ferve for an Explanation of them. It is my Duty to have a fincere Love for Mankind, and to have the fame Concern for them as for myself: How is it poffible then for me to fee them fuffer, and content myself with telling them, that this is nothing? How can I fee thofe to whom I am engaged by a tender Friendship fnatched away from me by Death, and content myself with faying, upon fuch a Lofs, I do not fuffer at

all by this, fince it does not make me the worse Man. In a word, fince Vice is really an Evil, how is it poffible to fee Men guilty of it, without being concerned?

VIRTUE fhines in its utmoft Splendor, and fhews itself to be real and well grounded, when it gives us the Strength to renounce certain Pleasures, and fupport certain Afflictions, rather than to deviate from our Duty in acquiring these Pleasures, and fecuring ourfelves from thefe Afflictions by wrong Compliances. But of what Value would all these Sacrifices be, if what we renounce, or what we refolve to bear, did not deserve the Name either of Good or Ill, and contributed nothing to make us either happy or miferable?

MR Pope does not forfake these Notitions, when he makes, Verfe 77,

Reafon's whole Pleafures, all the Joys of Senfe, Lie in three Words, Health, Peace, and Competence.

He adds,

But

But Health confifts with Temperance alone,
And Peace, O Virtue! Peace is all thy own.

As to what are called the Gifts of Fortune,

The Good or Bad the Gifts of Fortune gain;
But thefe lefs taste them, as they worse obtain.

EXPERIENCE teaches, that Health is, at leaft, as often the Effect of a good Conftitution, as of an exact Moderation in Eating and Drinking. So that this Motive ought not to be the only one that determines us to Temperance.

THAT inward Peace which is the Fruit of Virtue, is of a quite different Nature from the Security and Indolence of a Man, who looks upon all Events with the fame Eye, who fets himself above the Cenfures of the World, who will always be pleas'd with himself, and does not care upon what Grounds it be: Throughly refolv'd not to fatigue himself by making any Efforts, but tranquilly give himself up to his Fate, without disturbing himself with Examinations of his Conduct, or difquieting himfelf with Reproaches: Who gives this Security the Name of Faith, and the glori R 2

ous