Whate'er is best administer'd is best: But all mankind's concern is charity: 307 All must be false that thwarts this one great end; On their own axis as the planets run, Yet make at once their circle round the sun; 315 Thus God and nature link'd the general frame, And bade self love and social be the same. 306. His mode of faith can't be wrong, &c. 309-310. All modes of faith must be false, &c. And all modes must be of God, &c. d. EPISTLE IV. O HAPPINESS! our being's end and aim! Good, pleasure, ease, content! whate'er thy name sigh, For which we bear to live, or dare to die, 5 10 Where grows? where grows it not? If vain our We ought to blame the culture, not the soil: 15 EPISTLE IV. 1-2. End and aim connected, good, &c., are in app. with happiness. Whatever-see note to line 26, Epistle II. 6. O'erlooked is a per. part. agreeing with happiness. O'erlooked by those who are simple enough to seek it in any thing but virtue; seen double by those who admit any thing else to have a share in procuring it. -or growest those in 9. Growest the opening fair, &c.— the fair opening. 'Tis nowhere to be found, or everywhere: "Tis never to be bought, but always free, And fled from monarchs, St. John! dwells with thee. 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'rything, or doubt of all. Who thus define it, say they more or less, Than this, that happiness is happiness? 25 Take nature's path, and mad opinion's 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; And, mourn our various portions as we please, Equal is common sense, and common ease. 25. Indolent is an adj. agreeing with they. 26. To trust is in the inf. mood absolute. 27-28. Do they, who thus define it, say more or less than to say this, &c., in which case, to say would follow than in the infinitive, which it does in place of a noun, and sometimes, of the ind. or poten. mood." 29. Take nature's path and leave mad opinion's path. 32. There is needed only thinking right and meaning well. Here the active form of the verb is used for the passive, and the sub. phrase is the nom. case. 33. Mourn-see note to line 49, Epistle I. Π Remember, man, "the Universal Cause 35 41 46 Each has his share; and who would more obtain, Shall find, the pleasure pays not half the pain. If all are equal in their happiness: But mutual wants this happiness increase; 55 37. And makes that, which we call happiness, to subsist, &c. 43. They, who most pretend to shun, or hate, mankind, seek, &c. 45. Abstract-see note to ver. 49, Epistle I. 49. And this confest. This is in the nom. case absolute with confest, or (being) confest. 51. But he, who infers from hence, that such are hap pier, shocks, &c. Hence is an adj. put after from, as a sub. in the obj. case, or from hence is an adverbial phrase. All nature's difference keeps all nature's peace. In who obtain defence, or who defend, In him who is, or him who finds a friend: [whole Fortune her gifts may variously dispose, Know, all the good that individuals find, Or God and nature meant to mere mankind, 59. In (those) who obtain defence, &c. 62. As (it breathes) one common soul. 65 76 68. These may be called happy, those may be callea unhappy. 71-72. Present good or ill is not the joy or curse. But our future views, &c. are the joy or curse. 78. Or thank God and nature meant to (i. e. designed |