« VorigeDoorgaan »
and that to poffefs any of the Sensative Faculties in a higher Degree, would render him Miserable, 181,
That throughout the whole visible World, an Univerlal Order and Gradation in these is observed, which causes a Subordination of Creature to Creature, and of all Creatures to Man. The Gradations of Sense, Instinct, Thought, Refle£tion, Reafon, 199 to 224. How much farther this Order and Subordination of living Creatures may extend, above and below us. 225 Were any part of this broken, not that Part only, but the Whole connected Creation must be destroyed. The Extravagance, Madness, and Pride of such a Defire, 239, &c. Consequently, the absolute Submission due to Providence, both as to our Present and Future State,
EPIST LE II. Of the NATURE and State of MAN, with
respect to HIMSELF, as an Individual. The Business of Man, not to pry into God, but to ftudy Himself. His Middle Nature; his Powers and Frailties, and the Limits of his Capacity, Ver. 3, to 43. His two Principles, Self-Love and Reason, 43. Both necessary, 49. Self-love the stronger, and why? 57. their End the same, 71. The PASSIONS, and their Use, 84, to 120. The PREDOMINANT Passion, and it's Force, 122, to 150. it's Necessity in directing Men to different Purposes, 151. it's Providential Ufe, in fixing our Principle, and ascertaining our Virtue, 163. Virtue and Vice joined in our mixed Nature; the Limits near, yet the Things Separate and evident. What is the Office of Reason? 181, &c. How odjous Vice in itself, and how we deceive ourselves into it ? 200. That however, the Ends of Providence and
geo neral Good are answered in our Pasions, and Imperfections, 222, &c. How usefully they are distributed 10 all Orders of Men, 227. how useful they are to Feciety, 235. and to the Individuals, 247. frate, and in every Age of Life, 257, to the End.
EPIS T L E III.
Of the NATURE and State of MA N, with
respect to Socier Y.
The Whole Universe one System of Society, VER. 7, &c. Nothing is made wholly for Itself, nor yet wholly for Another, 27. The Happiness of Animals inutual, 53. Reason or Instinst operate alike to the Good of each Individual, 83: Reafon or Instinct operate to Society, in all Animals, 109. How far Society carry'd by Instinct, 119. How much farther by Realon, 131. Of that which is called the State of Nature, 149. Reason instructed by Instinct in the Invention of Arts, 169, and in the forms of Society, 179. Origin of political Societies, 199. Origin of Monarchy, 211, Patriarchal Government, 215. Origin of True Religion and Government ; from the fame Principle of Love, 226, &c. Origin of Superftition and Tyranny ; from the same Principle of Frar, 241, &c, The Infuence of Self-love operating to the Social and Public Good, 269. Restoration of true Religion and Government on their first Principle, 285. Mix'd Government, 289. Va rious Forms of each, and the True End of All, 303, 65c.
EPIS T L E IV.
Of the NATURE and State of MAN, with
respect to HAPPIN E S S. Happiness ill defined by the Philosophers, VER. 19. That it is the End of all Men, and attainable by all, 28. God governs by general; not particular Laws ; intends Happiness to be equal, and to be so, it must be focial, since all particular Happiness depends on general, 35. As it is necessary for Order, and the Peace and Welfare of Society, that External Goods fhould be unequal, Happiness is not made to confift in these, 47. But notwithstanding the Inequality, the
Balance of Happiness among Mankind is kept even by Providence, by the two Paslions of Hope and Fear, 66. What the Happiness of Individuals is. As far as is confistent with the Constitution of this World, 76. That the good Man has here the Advantage, 80. The Error of imputing to Virtue what are only the Calamities of Nature, or of Fortune, 92. The Folly of expecting that God should alter his General Laws in favour of Particulars, 118. That we are not Judges who are good, but that whoever they are, they must be happiest, 130, &c. That External Goods are not the proper Rewards, often inconsistent with, or destructive of birtur, 166. But that even these can make no Man. happy without Virtue. Instanced in Riches, 176. Honours, 184. Birth, 198. Greatness, 208. Fame, 228. Superior Talents, 252. With Pictures of human Felicity in Men possessed of them all, 275, &c.That VIRTUE ONLY constitutes a Happiness, whose Object is universal, 306; and whose Prospect eternal, 340. The Perfection of which consists in a Conformity to the Order of Providence, here, and in a Reßgnation to it, here and hereafter, 349. Or (in other Words; in Love of God, and Cbarity to all Men, &c. to the Ende
WAKE, my Lelius, leave all meaner Things
To low Ambition, and the Pride of Kings.
Than juft to look about us, and to die)
A mighty Maze! but not without a Plans
Laugh where we must, be candid where we can,
Say, firit of God above, or Man below,
20 Thro' Worlds unnumber'd, tho' the God be known, 'Tis ours to trace him, only in our own. He, who thro' vaft Immensity can pierce, See Worlds on Worlds compose one Universe, Observe how System into System runs, What other Planets, and what other Suns ? What vary'd Being peoples ev'ry Star? May tell why Heaven made all Things as they are. But of this Frame the Bearings, and the Ties, The strong Connections, nice Dependencies, 30 Gradations juft, has thy pervading Soul Look'd thro’? Or can a Part contain the Whold? Is the great Chain, that draws all to
agree, And drawn, fupports, upheld by God, or Thee !
Presumptuous Man! the Reason wouldst thou find 35 Why form'd so weak, fo little, and so blind; First, if thou canst, the harder Reason guess, Why form'd no weaker, blinder, and no less ? Alk of thy Mother Earth, why Oaks are made Taller, or stronger than the Weeds they shade
40 Or ask of yonder argent Fields above, Why Jove's Satellites are less than Jove?
Of Systems poflible, if 'tis confeft, That Wisdom infinite must form the Best, Where all muft full, and not coherent be,
45 And all that rises, rise in due Degree'; Then, in the Scale of Life and Senfe, 'tis plain There must be, fomewhere, such a Rank as Man; And all the Question (wrangle e'er so long) Is only this, if God has plac'd him wrong.
Respecting Man, whatever wrong we call, May, must be right, as relative to All. In human Works, though labour'd on with Pain, A thousand Movements scarce one Purpose gain ; In God's, one single can, it's End produce, 57 Yet serves to second too some other Use.