Fear to the statesman, rashness to the chief, A maier, or a fervant, or a friend, Bids each on other for affiftance call, 245 250 'Till one Man's weakness grows the strength of all. Wants, frailties, paffions, clofer ftill ally The common int'reft, or endear the tie. To these we owe true friendship, love fincere, 255 Yet from the fame we learn, in its decline, 260 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 ftarving chemist in his golden views 265 270 VER. 270. the poet in his Mufe.] The author having faid, That no one would change his profession or views for those See fome ftrange comfort ev'ry state attend, Scarfs, garters, gold, amuse his riper stage, 275 And beads and pray'r books are the toys of age: 280 285 of another, intended to carry his obfervation still further, and fhew that Men were unwilling to exchange their own acquirements even for those of the same kind, confetfedly 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 inftance of this truth when he published his last Edition of the Effay, he reserved the lines above for fome following one. VER. 286. Ard each vacuity of fenfe by Pride:] An eminent Casuist, Father Francis Garasse, in his Somme Theologique, has drawn a very charitable conclufion from this principle. "Se"lon la Juftice (fays this equitable Divine) tout travail hon"nète doit être recompenfé de loüange ou de fatisfaction. These build as fast as knowledge can destroy; One profpect loft, another still we gain ; And not a vanity is giv'n in vain ; 295 Ev'n mean Self-love becomes, by force divine, The scale to measure others wants by thine. Quand les bons esprits font un ouvrage excellent, ils font "justement recompenfez par les fuffrages 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 loïanges publiques: car elles ne lui font pas duës. "Mais afin que fes travaux ne demeurent pas fans ¡ecom"penfe, Dieu lui donne une fatisfaction perfonelle, que per"fonne ne lui peut envier fans une injuftice plus que bar"bare; tout ainfi que Dieu, qui eft jufte, donne de la fa"tisfaction aux Grenouilles de leur chant. Autrement la "blâme public, joint à leur mécontentement, feroit fuffi“'sant pour les réduîre au desespoir.” ARGUMENT OF EPISTLE III. Of the Nature and State of Man with reffect to Society. I. THE whole Univerfe one fyftem 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 Inftinct operate alike to the good of each Individual, ver. 79. Reason or Inftinct operate also 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 Infint 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 fame principle, of Love, ver. 231, etc. Origin of Superftition and Tyranny, from the fame principle, of Fear, ver. 237, etc. The Influence of Selflove operating to the social and public Good, ver. 266. Refloration 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, etc. |