These build as faft as knowledge can destroy;
In folly's cup still laughs the bubble, joy;
One prospect loft, another still we gain ;
And not a vanity is giv'n in vain;
290
Ev'n mean Self-love becomes, by force divine,
The scale to measure others wants by thine.
See! and confefs, one comfort ftill muft rife;
'Tis this, Tho' Man's a fool, yet GOD IS WISE,

NOTES.

has drawn a very charitable conclufion from this principle. Selon la Juftice" fays this equitable Divine) "tout tra"vail honnête doit être recompenfé de loüange ou de fatis"" faction Quand les bons efprits font un ouvrage excellent, "ils fon justement recompenfez par les fuffrages du Public. "Quand un pauvre efprit travaille beaucoup, pour fair un "mauvais ouvrage, il n'eft pas jufte ni raifonable, qui'l at

tende des loanges publiques; car elles ne lui font pas "des. Mais afin que fes travaux ne demeurent pas fans re"compenfe, Di lui donne une fatisfaction perfonnelle, que per"fonne ne lui peut envier fans une injuftice plus que barbare; "tout ainfi que Dieu, qui eft jufte, donne de la fatisfaction 46 aux Grenouilles de leur chant. Autrement la blâme public, joint à leur mécontentement, ferait fuffifant pour les réduire au defefpoir."

ARGUMENT OF

EPISTLE

III.

Of the Nature and State of Man with respect to Society.

1. THE whole Universe one system of Society, Ver. 7, &c. Nothing made wholly for itself, nor yet wholly for another, Ver. 27. The happiness of Animals mutual, Ver. 49. II. Reafon or Inftinct operate alike to the good of each Individual, Ver. 79. Reafon or Inftinct operate also to Society, in all animals, Ver. 109. III. How far Society carried by Inftinet, Ver. 115. How much farther by Reafon, Ver. 128. IV. Of that which is called the State of Nature, Ver. 144. Reafon inftructed by Inftinct 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 Government, Ver. VI. Origin of true Religion and Government, from the fame principle, of Love, Ver. 231, &c. Origin of Superftition and Tyranny, from the fame principle, of Fear, Ver. 237, &c. The Influence of Selflove operating to the focial and public Good, Ver. 266. Restoration of true Religion and Government on their Mixt Government, Ver. firft principle, Ver. 285. 288. Various Forms of each, and the true end of all, Ver. 300, &c.

212.

I 2

EPISTLE III.

ERE then we reft: "The Univerfal Caufe "Acts to one end, but acts by various laws,"

HER

VARIATIONS.

VER. 1. in feveral Edit. in 4to.

Learn, Dulness, learn! "The Universal Cause," &c.

COMMENTARY.

We are now come to the third epiftle of the Effay on Man. It having been fhewn, in explaining the origin, ufe, and end of the Paffions, in the fecond epiftle, that man hath focial as well as felfish paffions, that doctrine naturally introduceth the third, which treats of man as a SOCIAL animal; and connects it with the second, which confidered him as an INDIVIDUAL. And as the conclufion from the fubject of the first epistle made the introduction to the fecond, fo here again, the conclufion of the second

"(Ev'n mean Self-love becomes, by force divine, "The fcale to measure others wants by thine.)" maketh the introduction to the third,

"Here then we reft: The Universal Cause
"Acts to one end, but acts by various laws."

The reafon of variety in thofe laws, which tend to one and the fame end, the good of the Whole generally, is, because the good of the individual is likewife to be provided for; both which together make up the good of the Whole univerfally. And this is the caufe (as the Poet fays elsewhere) that

"Each individual feeks a fev'ral goal."

Ravenet sculp.

N.Blakey inv. et del.

See some fit Passion every Age supplyHope travels through, nor quits us when

when we die. Gray on Man. Ep. II.

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