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Nor God alone in the still calm we find,
He mounts the storm and walks upon the wind.
Passions, like elements, tho' born to fight,
Yet mix'd and soften'd in his work unite:
These 'tis enough to temper and employ;
But what composes Man, can Man destroy?
Suffice that Reason keep to Nature's road,
Subject, compound them, follow her and God.
Love, Hope, and Joy, fairPleasure's smiling train;
Hate, Fear, and Grief, the family of Pain:
These mix'd with art, and to due bounds confia'd,
Make and maintain the balance of the mind;
The lights and shades, whose well-accorded strife
Gives all the strength and color of our life.

Pleasures are ever in our hands and eyes;
And, when in act they cease, in prospect rise;
Present to grasp, and future still to find,
The whole employ of body and of mind.
All spread their charns, but charm not ali alike;
On diff'rent senses diff 'rent objects strike:
Hence diffrent Passions more or less inflame,
As strong or weak the organs of the frame;
And hence one master Passion in the breast,
Like Aaron's serpent, swallows up the rest.
As man, perhaps, the moment of his breath,
Receives the lurking principle of death;
The young disease, that must subdue at length,
Grows with his growth, and strengthens with his
So, castandiingled with his veryframe, [strength;
The mind's disease, its ruling passion came,
Each vital humor which should feed the whole,
Soon Hows to this, in body and in soul:
Whatever warms the heart, or fills the head,
As the mine opens and its functions spread,
Imagination plies her dang'rous art,
And pours it all upon the peccant part.

Nature its mother, habit is its nurse; Wit, spirit, faculties, but make it worse; Reason itself but gives it edge and pow'r; As heaven's blest beam turns vinegar more sour. We, wretched subjects tho' to lawful way, In this weak queen, some fav'rite still obey: Ah! if she lend not arms as well as rules, What can she more than tell us we are fools? Teach us to mourn our nature, not to mend? A sharp accuser, but a helpless friend! Or from a judge turn pleader, to persuade The choice we make, or justify it made; Proud of an easy conquest all along, She but removes weak passions for the strong: So, when small humors gather to a gout, The doctor fancies he has driven 'them out. Yes, nature's road must ever be preferr'd; Reason is here no guide, but still a guard; Tis here to rectify, not overthrow, And treat this passion more as friend than foe; A mightier Pow'r the strong direction sends, And sev'ral men impels to sev'ral ends: Like varying winds, by other passions tost, This drives them constant to a certain coast. Let pow'r or knowledge, gold or glory please, Or (oft more strong than all) the love of ease, Thro' life 'tis followed, even at life's expence; The merchant's toil, the sage's indolence,

The monk's humility, the hero's pride; All, all alike find Reason on their side.

Th' Eternal Art, educing good from ill, Grafts on this Passion our best principle: "Tis thus the Mercury of Man is fix'd, Strong grows the Virtue with his nature mix'd; The dross cements what else were too refin'd, And in one int'rest body acts with mind.

As fruits, ungrateful to the planter's care, On savage stocks inserted learn to bear; The surest Virtues thus from Passions shoot, Wild Nature's vigor working at the root. What crops of wit and honesty appear From spleen, from obstinacy, hate, or fear! See anger, zeal and fortitude supply: Ev'n av rice, prudence, sloth, philosophy; Lust, thro' soine certain strainers well refin'd, Is gentle love, and charms all womankind; Envy, to which th' ignoble mind's a slave, Is emulation in the learn'd or brave; Nor Virtue, male or female, can we name, But what will grow on Pride, or grow onShame. Thus Nature gives us (let it check our pride) The virtue nearest to our vice allied: Reason the bias turns to good from ill, And Nero reigns a Titus if he will. The fiery soul abhorr'd in Cataline, In Decius charms, in Curtius is divine: The same ambition can destroy or save, And makes a patriot as it makes a knaye.

This light and darkness in our chaos join'd, What shall divide? The God within the mind. Extremes in Nature equal ends produce; In man they join to some mysterious use: Tho' each by turns the other's bounds invade, As in some well wrought picture, light and shade, And oft so mix, the diff 'rence is too nice Where ends the Virtue, or begins the Vice.

Fools who from hence into the notion fall, That Vice or Virtue there is none at all. If white and black blend, soften, and unite A thousand ways, is there no black or white? Ask your own heart, and nothing is so plain; 'Tis to mistake them costs the time and pain. Vice is a monster of so frightful 'mien, As, to be hated, needs but to be seen; Yet, seen too oft, familiar with her face; We first endure, then pity, then embrace. But where th' Extreme of Vice, was ne'er agreed. Ask where's the North? at York, 'tis on the In Scotland, at the Orcades; and there, [Tweed At Greenland, Zembla,or theLord knows where No creature owns it in the first degree, But thinks his neighbour farther gone than he Ev'n those who dwell beneath its very zone, Or never feel the rage, or never own; What happier natures shrink at with affright, The hard inhabitant contends is right.

Virtuous and vicious ev'ry man must be; Few in th' extreme, but all in the degree: The rogue and fool, by fits, is fair and wise; And ev'n the best, by fits, what they despise. "I'is but by parts we follow good or ill! For, Vice or Virtue, Self directs it still;

Each

Fach individual seeks a sev'ral goal; [Whole:
But Heaven's great view is One, and that the
That counterworks each folly and caprice;
That disappoints th' effect of ev'ry vice;
That, happy frailties to all ranks applied -
Shame to the virgin, to the matron pride,
Fear to the statesman, rashness to the chief,
To kings presumption, and to crowds belief:
That, Virtue's ends from vanity can raise,
Which seeks no int'rest, no reward but praise;
And builds on wants, and on defects of mind,
The joy, the peace, the glory of Mankind.

Heaven, forming each on other to depend,
A master, or a servant, or a friend,
Bids each on other for assistance call, [all.
Till one Man's weakness grows the strength of
Wants, frailties, passions, closer still ally
The common int'rest, or endear the tie.
To these we owe true friendship, love sincere,
Each home-felt joy that life inherits here;
Yet from the same we learn, in its decline,
Those joys, those loves, those int'rests to resign;
Taught half by Reason, half by mere decay,
To welcome death, and calmly pass away.
Whate er the Passion, 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 rich is happy in the plenty given,
The
poor contents him with the care of Heaven.
See the blind beggar dance, the cripple sing,
The sot a hero, lunatic a king;

The starving chemist in his golden views
Supremely blest; the poet in his Muse.
See some strange comfort ev'ry state attend,
And pride, bestow'd on all, a common friend :
See some fit passion ev'ry age supply:
Hope travels through, nor quits us when we die.
Behold the child, by nature's kindly law,
Pleas'd with a rattle, fickled with a straw;
Some livelier plaything gives his youth delight,
A little louder, but as empty quite;
Scarfs, garters, gold, amuse his riper stage,
And beads and pray'r-books are the toys of age:
Pleas'd with this bauble still, as that before;
Till tir'd he sleeps, and Life's poor play is o'er.
Meanwhile Opinion gilds with varying rays
Those painted clouds that beautify our days;
Fach want of happiness by Hope supplied,
And each vacuity of sense by Pride":
These build as fast as knowledge can destroy;
In folly's cup still laughs the bubble, Joy:
One prospect lost, another still we gain;
And not a vanity is given in vain.
Ev'n mean Self-love becomes, by force divine,
The scale to measure others' wants by thine.
See! and confess, one comfort still must rise;
'Tis this tho' Man 's a fool, yet God is wise.
EPISTLE III.

ARGUMENT.

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

The whole Universe one System of Society-Nothing made wholly for itself, nor wholly for

another. The happiness of Animals mutual.

-

-Reason or Instinct operates alike to the good of each Individual. — Reason or Instinct operates also to Society in all animals.—How far Society is carried by Instinct.-How much farther by Reason. — Öf that which is called the State of Nature.. Reason instructed by Instinct in the Invention of Arts, and in the Forms of Society. Origin of Political Societies.Origin of Monarchy.- Patriarchal Government.. Origin of true Religion and Government, from the same principle of Love. · Origin of Superstition and Tyranny, from the same principle of Fear. The influence of Self-love operating to the social and public Good. Restoration of true Religion and Government on their first Principle.— Mixed Government.—l'arious Forms of each, and the true End of all.

---

HERE then we rest: " The Universal Canse

Acts to one end, but acts by various laws.' In all the madness of superfluous health, The train of pride, the impudence of wealth, Let this great truth be present night and day; But most be present, if we preach or pray.

[Love

Look round our World; behold the chain of Combining all below and all above. See plastic Nature working to this end; The single atoms each to other tend; Attract, attracted to the next in place, Form'd and impell'd its neighbour to embrace. See Matter next, with various life endued, Press to one centre still, the gen'ral Good, See dying Vegetables life sustain, See life dissolving vegetate again: All forms that perish other forms supply (By turns we catch the vital breath, and die); Like bubbles on the sea of Matter borne, They rise, they break, and to that sea return. Nothing is foreign; Parts relate to Whole; One all-extending, all-preserving Soul Connects each being, greatest with the least; Made Beast in aid of Man, and Man of Beast; All serv'd, all serving: nothing stands alone; The chain holds on, and where it ends unknown. Has God, thou fool! work'd solely for thy

good,

Thy joy, thy pastime, thy attire, thy food?
Who for thy table feeds the wanton fawn,
For him as kindly spreads the flow'ry lawn.
Is it for thee the lark ascends and sings?
Joy tunes his voice, joy elevates his wings.
Is it for thee the linnet pours his throat?
Loves of his own and raptures swell the note.
The bounding steed you pompously bestride
Shares with his lord the pleasure and the pride.
Is thine alone the seed that strews the plain?
The birds of heaven shall vindicate their grain.
Thine the full harvest of the golden year?
Part pays, and justly, the deserving steer.
The hog that ploughs not, nor obeys thy call,
Lives on the labors of this lord of all.

Now, Nature's children shall divide her care, The fur that warms a monarch warm'd a bear.

While Man exclaims, 'See all things for my use! | 'See man for mine!' replies a pamper'd goose: And just as short of reason he must fall, Who thinks all made for one, not one for all. Grant that the pow'rful still the weak control, Be Man the Wit and Tyrant of the whole : Nature that Tyrant checks; he only knows, And helps another creature's wants and woes. Say will the falcon, stooping from above, Smit with her varying plumage, spare the dove! Admires the jay the insect's gilded wings? Or hears the hawk when Philomela sings? Man cares for all: to birds he gives his woods, To beasts his pastures, and to fish his floods, For some his int'rest prompts him to provide, For more his pleasure, yet for more his pride: All feed on one vain Patron, and enjoy Th' extensive blessing of his luxury. That very life his learned hunger craves, He saves from famine, from the savage saves; Nay, feasts the animal he dooms his feast, And till he ends the being, makes it blest; Which sees no more the stroke, or feels the pain, Than favor'd Man by touch ethereal slain. The creature had his feast of life before; Thou too must perish when thy feast is o'er! To each unthinking being, Heaven a friend, Gives not the useless knowledge of its end! To Man imparts it; but with such a view A3, while he dreads it, makes him hope it too: The hour conceal'd, and so remote the fear, Death still draws nearer, never seeming near. Great standing miracle! that Heaven assign'd Its only thinking thing this turn of mind. Whether with Reason or with Instinct blest, Know, all enjoy that pow'r which suits them To bliss alike by that direction tend, [best; And find the means proportion'd to their end. Say, where full Instinct is th' unerring guide, What Pope or Council can they need beside? Reason, however able, cool at best, Cares not for service, or but serves when prest, Stays till we call, and then not often near; But honest Instinct comes a volunteer, Sure never to o'ershoot, but just to hit; While still too wide or short is human Wit; Sure by quick Nature happiness to gain, Which heavier Reason labors at in vain. This too serves always, Reason never long ; 'One must go right, the other may go wrong, See then the acting and comparing pow'rs One in their nature, which are two in ours; And Reason raise o'er Instinct as you can, In this 'tis God directs, in that 'tis Man.

Who taught the nations of the field and wood To shun their poison, and to choose their food? Prescient, the tides or tempests to withstand, Build on the wave, or arch beneath the sand? Who made the spider parallels design, Sure as De Moivre, without rule or line? Who bid the stork, Columbus like, explore Heav'ns, not his own, and worlds unknown before?

God, in the nature of each being, founds Its proper bliss, and sets its proper bounds: But as he fram'd the Whole, the Whole to bless, On mutual Wants built mutual Happiness; So, from the first, eternal order ran, And creature link'd to creature, man to man. Whate'er of life all quick'ning æther keeps, Or breathes thro'air, or shoots beneath the deeps, Or pours profuse on earth, one nature feeds The vital flame, and swells the genial seeds. Not man alone, but all that roam the wood, Or wing the sky, or roll along the flood, Each loves itself, but not itself alone; Each sex desires alike, till two are one. Nor ends the pleasure with the fierce embrace; They love themselves, a third time, in their race, Thus beast and bird their common charge attend, The mothers nurse it, and the sires defend. The young dismiss'd to wander earth or air, There stops the Instinct, and there ends the care; The link dissolves, each seeks a fresh embrace; Another love succeeds another race.

A longer care Man's helpless kind demands; That longer care contracts more lasting bands : Reflection, Reason, still the ties improve, At once extend the int'rest and the love: With choice we fix, with sympathy we burn; Each Virtue in each Passion takes its turn; And still new needs, new helps, new habits rise, That graft benevolence on charities. Still as one brood, and as another rose, These nat'ral love maintain, habitual those : The last scarce ripen'd into perfect Man, Saw helpless him from whom their life began: Mem'ry and forecast just returns engage; That pointed back to youth, this on to age: While pleasure, gratitude, and hope combin'd, Still spread the int'rest, and preserv'd the kind.

Nor think, in Nature's state they blindly trod;
The State of Nature was the reign of God:
Self-love and Social at her birth began;
Union the bond of all things, and of Man.
Pride then was not; nor Arts, that Pride to aid;
Man walk'd with beast, joint tenant of the shade;
The same his table, and the same his bed;
No murder cloth'd him, and no murder fed.
In the same temple, the resounding wood,
All vocal beings hymn'd their equal God:
The shrine with gore unstain'd, with gold un-
drest;

Unbrib'd, unbloody, stood the blameless priest:
Heaven's attribute was Universal Care ;
And Man's prerogative to rule, but spare.
Ah! how unlike the man of times to come!
Of half that live the butcher and the tomb;
Who, foe to Nature, bears the gen'ral groan,
Murders their species, and betrays his own.
But just disease to luxury succeeds,
And ev'ry death its own avenger breeds;
The fury passions from that blood began,
And turn'd on Man a fiercer savage, Man.

See him from Nature rising slow to Art! To copy Instinct then was Reason's part: Who calls the council, states the certain day? Thus then to Man the voice of Nature spakeWho forms the phalanx,and who points the way?" Go, from the Creatures thy instructions take:

Learn

** Learnfromthebirdswhat food the thicketsyield: | No ill could fear in God; and understood
"Learn from the beasts the physic of the field;
"Thy arts of building from the bee receive;
"Learn of the mole to plough, the wormto weave;
"Learn of the little Nautilus to sail,

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Spread the thin oar, and catch the driving gale. "Here too all forms of social union find, "And hence let Reason, late, instruct mankind: "Here subterranean works and cities see; "There towns acrial on the waving tree. "Learn each small People's genius, policies, "The Ant's republic, and the realm of Bees; "How those in common all their wealth bestow, "And Anarchy without confusion know; "And these for ever, tho' a Monarch reign,

A Sovereign Being but a sov'reign good.
True faith, true policy, united ran;
That was but love of God, and this of Man.

Who first taught souls enslav'd, and realms un-
Th' enormous faith of many made for one;[done,
That proud exception to all Nature's laws,
T invert the world, and counterwork its Cause?
Force first made Conquest, and that Conquest
Till Superstition taught the Tyrant awe; [Law,
Then shar'd the Tyranny, then lent it aid,
AndGods of Conquerors, Slaves of Subjects made:
She, 'midst the lightnings blaze, and thunder's
sound,

When rock'd the mountains, and when groan'd
the ground,

Threir sep'rate cells and properties maintain. Mark what unvaried laws preserve each state, *Laws wise as Nature, and as fix'd as Fate. "In vain thy Reason finer webs shall draw, "Entangle Justice in her net of Law; "And right, too rigid, harden into wrong, "Still for the strongtoo weak, theweaktoostrong. Yet go! and thus o'er all the creatures sway, "Thus let the wiser make the rest obey: "And for those arts mere Instinct could afford, Be crown'd as Monarchs, or as Gods ador'd." Great Nature spoke; observant Man obey'd; Cities were built, Societies were made: Here rose one little state; another near Grew by like means, and join'd thro' love or fear. Did here the trees with ruddier burdens bend, And there the streams in purer rills descend! What War could ravish,Commerce could bestow, And he return'd a friend who came a foe. Converse and Love mankind might strongly draw, When Love was Liberty, and Nature Law. Thus states were form'd; the name of King un-The same Self-love in all, becomes the cause

known,

Till common int'rest plac'd the sway in one.
Twas Virtue only (or in arts or arms,
Diffusing blessings, or averting harms),
The same which in a Sire the Sons obey'd,
A Prince the Father of a People made. [sate
Till then, by Nature crown'd, each Patriarch
King, Priest, and parent, of his growing state;
On him their second Providence, they hung;
Their law his eye, their oracle his tongue.
He from the wand'ring furrow call'd the food,
Taught to command the sire, control the flood,
Draw forth the monsters of th' abyss profound,
Or fetch th' aerial eagle to the ground.
Till drooping, sick'ning, dying they began,
Whom they reverd as God, to mourn as Man:
Then, looking up, from sire to sire, explor'd
One great First Father, and that First ador'd.
Or plain tradition that this All begun,
Convey'd unbroken faith from sire to son;
The worker from the work distinct was known,
And simple Reason never sought but one:
Ere Wit oblique had broke that steady light,
Man, like his Maker, saw that all was right;
To Virtue in the Paths of Pleasure trod,
And own'da Father when he own'd a God.
Love all the faith and all th' allegiance then:
For Nature knew no right divine in Men,

She taught the weak to bend, the proud to pray,
To Pow'r unseen, and mightier far than they:
She from the rending earth, and bursting skies,
Saw gods descend, and fiends infernal rise:
Here fix'd the dreadful, there the blest abodes;
Fear made her Devils, and weak Hope herGods;
Gods partial, changeful, passionate, unjust,
Whose attributes were Rage, Revenge, or Lust;
Such as the souls of cowards might conceive,
And, form'd like tyrants, tyrants would believe,
Zeal then, not charity, became the guide!
And hell was built on spite, and heaven on pride.
Then sacred seem'd th' ethereal vault no more;
Altars grew marble then, and reek'd with gore:
Then first the Flamen tasted living food,
Next his grim idol smear'd with human blood;
With heaven's own thunders shook the world
And play'd the god an engine on his foe. [below,
So drives Self-love, thro' just, and thro' unjust,
To one man's pow'r, ambition, lucre, lust:

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 be keep, what, sleeping or awake,
A weaker may surprise, a stronger take?
His safety must his liberty restrain:
All join'd to guard what each desires to gain.
Forc'd into Virtue thus by Self-defence,"
Ev'n 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 gen'rous mind,
Follower of God, or friend of human kind,
Poet or Patriot, rose but to restore
The faith and moral Nature gave before;
Resum'd her antient light, not kindled new;
If not God's image, yet his shadow drew;
Taught Powr's 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 int'rests 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
made

To serve, not suffer: strengthen, not invade

More

More pow'rful 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 greatEnd:
And all of God, that bless Mankind, or mend.
Man, like the gen'rous vine, supported lives!
The Strength he gains is from the 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 gen'ral frame,
And bade Self-love and Social be the same.
EPISTLE IV.
ARGUMENT.

Of the Nature and State of Man, with respect
to Happiness.

That something still which prompts the eternal
For which we bear to live, or dare to die; [sigh,
Which still so near us, yet beyond us lies;
O'erlook'd, seen double, by the fool and wise.
Plant of celestial seed! if dropt below,
Say, in what mortal soil thou deign'st to grow?
Fair op'ning 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 to the field? [toil,
Where grows? where grows it not? if vain our
We ought to blame the culture, not the soil.
Fix'd to no spot is happiness sincere,
"Tis no where to be found, or ev'ry where:
'Tis never to be bought, but always free; [thee.
And fled from monarchs, St. John, dwells with
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 ev'n virtue vain!
Or indolent to each extreme they fall,
To trust in ev'ry thing, or doubt of all.
Who thus define it, say they more or less

Take Nature's path, and mad opinions 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;

False Notions of Happiness, Philosophical and Popular It is the End of all Men, and at-Than this, that happiness is happiness? tainable 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 peuce and welfare of Society, that external And mourn our various portions as we please, goods should be unequal, Happiness is not Equal is common sense and common ease. made to consist in these. But, notwith- Remember, Man," the Universal Cause standing that inequality, the balance of" Acts not by partial, but by gen'ral laws;" Happiness among mankind is kept even by And makes what Happiness we justly call Providence, by the two Passions of Hope and Subsist not in the good of one, but all. Fear. What the Happiness of Individuals There's not a blessing individuals find, is, as far as is consistent with the con-But some way leans and hearkens to the kind. stitution of this world; and that the Good No bandit fierce, no tyrant mad with pride, Man has here the advantage. The error No cavern'd hermit rests self-satisfied:" of imputing to Virtue what are only the cala- Who most to shun or hate mankind pretend, mities of Nature or of Fortune. The folly Seek an admirer, or would fix a friend: of expecting that God should alter his general Abstract what others feel, what others think, laws in fuvor of particulars. — That we are All pleasures sicken, and all glories sink; not judges who are good; but that, whoever Each has his share; and who would more obtain, they are, they must be happiest. That ex-Shall find the pleasure pays not half the pain. ternal goods are not the proper rewards, but Order is Heaven's first law; and this confest, often inconsistent with, or destructive of, Some are, and must be, greater than the rest, Virtue. That even these can make no Man More rich, more wise; but who infers from hence happy without Virtue: Instanced in Riches-That such are happier, shocks all common sense. Honors-Nobility - Greatness Fame- Heaven to mankind impartial we confess, Superior Talents-With pictures of human If all are equal in their happiness: infelicity in Men possessed of them all.-That But mutual wants this happiness increase; Virtue only constitutes a Happiness whose ob- All nature's diff'rence keeps all nature's peace, ject is universal, and whose prospect eternal. Condition, circumstance, is not the thing; That the perfection of Vertue and Happiness Bliss is the same in subject or in king consists in a conformity to the Order of Pro- In who obtain defence, or who defend, vidence here, and a Resignation to it here and In him who is, or him who finds a friend":" hereafter. Heaven breathes thro' ev'ry member of the whole One common blessing, as one common soul. But fortune's gifts if each alike possess'd, And each were equal, must not all contest?

O HAFFINESS! out being's end and aim!
Good, Pleasure, Ease, Content, whate'er thy
Ráfue;

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