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275

Blends, in exception to all general rules,
Your Tafte of Follies, with our Scorn of Fools:
Reserve with Frankness, Art with Truth ally'd,
Courage with Softness, Modesty with Pride;
Fix'd Principles, with Fancy ever new;
Shakes all together, and produces---You. 280

Be this a Woman's Fame: with this unbleft,
Toasts live a scorn, and Queens may die a jest.
This Phoebus promis'd (I forget the year)
When those blue eyes firft open'd on the sphere;
Afcendant Phoebus watch'd that hour with care,
Averted half your Parents' fimple Pray'r; 286
And gave you Beauty, but deny'd the Pelf
That buys your Sex a Tyrant o'er itself.

NOTES.

VER. 285, &c. Afcendant Phoebus watch'd that hour with care, Averted half your Parents' fimple Pray'r;

And gave you Beauty, but deny'd the Pelf] The Poet concludes his epiftle with a fine Moral, which deferves the serious attention of the public: It is this, that all the extravagancies of thefe vicious characters here defcribed, are much inflamed by a wrong education, hinted at in Ver. 203; and that even the best are rather fecur'd by a good natural, than by the prudence and providence of parents: Which obfervation is conveyed under the fublime claffical machinery of Phoebus in the afcendant, watching the natal hour of his fav'rite, and averting the ill effects of her parents miftaken fondnefs: For Phoebus, as the God of Wit, con

The gen'rous God, who Wit and Gold refines, And ripens Spirits as he ripens Mines, 290 Kept Drofs for Ducheffes, the world shall know it,

To you gave Senfe, Good-humour, and a Poet.

NOTES.

fers genius; and, as one of the astronomical influences, defeats the adventitious bias of education.

In conclufion, the great Moral from both these epistles together is, that the two rareft things in all nature are a DISINTERESTED MAN, and a REASONABLE WOMAN.

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Allen Lord Bathurst.

ARG U MEN T.

Of the Ufe of RICHES.

THAT it is known to few, most falling into one of the extremes, Avarice or Profufion, Ver. 1, &c. The Point difcuffed, whether the invention of Money bas been more commodious, or pernicious to Mankind, Ver. 21 to 77. That Riches either to the Avaricious or the Prodigal, cannot afford Happiness, fcarcely Neceffaries, Ver. 89 to 160. That Avarice is an abfolute Frenzy, without an End or Purpofe, Ver. 113, &c. 152. Conjectures about the Motives of Avaricious Men, Ver. 121 to 153. That the conduct of Men, with refpect to Riches, can only be accounted for by the ORDER OF PROVIDENCE, which works the general Good out of Extremes, and brings all to its great End

by perpetual Revolutions, Ver. 161 to 178. How a Mifer acts upon Principles which appear to him reafonable, Ver. 179. How a Prodigal does the fame, Ver. 199. The due Medium, and true Ufe of Riches, 219. The Man of Ross, Ver. 250. The fate of the Profufe and the Covetous, in two examples; both miferable in Life and in Death, Ver. 300, &c. The Story of Sir Balaam, Ver. 339 to the End.

THE NEW YORK PUBLIC LIBRARY

ABTOR, LENOX AND
TILDEN FOUNDATIONS,

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