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this Kind. Again, if, by Forms of Government, must needs be meant legitimate Government, because that is the Subject under Debate, then by Modes of Faith, which is the correspondent Idea, must needs be meant the Modes or Explanations of the true Faith, because the Author is here too on; the Subjedt of true Religion: i. . . .

Relum'd her antient Light, not kindled new. Besides, the very Expression (than which nothing can be more precise) confines us to understand, by Modes of Faith, those human Explanations of Chriftian Mysteries, in contesting which, Zeal and Ignorance have so perpetually violated Charity.

Secondly, if we confider the Context ; to suppose him to mean, that all Forms of Government are indāf ferent, is making him directly contradict the preceding Paragraph; where he extols the Patriot for disa criminating the true from the falfe Modes of Govern ment. He, says the Poet,

Taught Pow'r's due Ufe to People and to Kings, Taught not to flack, nor strain its tender Stringsi

The less and greater set fo justly true, - That touching one must ftrike the other two;

Till jarring Int'rests of themfelves create Th’according Musick of a well-mix'd State.. Here he recommends the true Form of Governmenti which is the mixt. In another Place he as strongly condemns the falfe, or the absolute Jure Diving Form: For Nature knew'no Right Divine in Men.

L. 237. To fuppose him to mean, that all Religions are indifferent, is an equally wrong as well as an uncharita


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and his Expressions full, yet concise, and in general very distinct ; he has asserted chiefly, that the two Principles Self Love and Social, are two Motions of the Appetite to Good, which induces Man to seek his own Happiness in the Happiness of the Whole :

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. Which is a Confirmation of what he had said before, namely, that the Paffions were all but modified Self Love, and that nothing was made wholly for itself, or wholly for another: And having spoke of Man with regard to the Deity, as an Individual, and as a fociable Creature, pur Poet in his fourth and last Epiftle, discourses of the Nature and State of Man with respect to Happiness : This Epistle begins with an Invocation, as neither of the other had done, and as the ancient Poets had done by their Gods, he invokes Happiness by several Names, Good, Pleafure, Content, Ease, or by what other Name ever known: Plant of celestial Seed if drop'd below, Say, in what mortal Soil thou deign'st to grow. . Where making Enquiry after Happiness, he takes an Opportunity to make a very great Compliment to the Lord Bolinbroke:

Where grows-where grows it not?mif vain our We ought to blame the Culture, not the Soil: [Toil, Fix'd to no Spot is Happiness sincere ;

Tis no where to be found, or ev'ry where; 'Tis never to be bought, but alwaysiffree, And Aed from Monarchs, St. John! dwells with thee, VOL. II.



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