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F Man in the abftract,—That we can judge only
with regard to our own fyftem, being ignorant
of the relations of fyftems and things, ver. 17, &c.
That Man is not to be deemed imperfect, but a Being
fuited to his place and rank in the creation, agreea-
ble to the general Order of Things, and conformable
to Ends and Relations to himunknown, ver. 33 &c.
That it is partly upon his Ignorance of future events,
and partly upon the Hope of a future ftate, that all
his Happiness in the prefent depends, ver. 77, &c.
The pride of aiming at more knowledge, and pretend-
ing to more Perfection, the cause of Man's error
and mifery. The impiety of putting himself in the
place of God, and judging of the fitness or unfitness,
perfection or imperfection, justice or injustice of his
ver. 113, &c.
The abfurdity of conceiting himself the final cause of the
creation, or expecting that perfection in the moral
world, which is not in the natural, ver. 137, &c.
The unreasonableness of his complaints against Provi-
dence, while, on the one hand, he demands the Per-
fections of the Angels; and, on the other, the bodily
qualification of the Brutes; though to poffefs any of
the fenfitive faculties in a higher degree, would ren-
der him miferable,
yer. 173, &c.
That throughout the whole vifible world, an uni-
verfal order and gradation in the fenfual and
mental faculties is obferved, which caufes a
ordination of creature to creature, and of all crea-
tures to Man. The gradation of fense, instinct,
thought, reflection, reafon; that Reafon alone
countervails all the other faculties, ver. 207.
How much farther this order and fubordination of
living creatures may extend, above and below us;
were any part of which broken, not that part only,
but the whole connected creation must be destroyed,
The extravagance, madness and pride of fuch a de-
The confequence of all, the abfolute fubmiffion due to
Providence, both as to our prefent and future ftate,
v. 281, &c. to the end.
Of the Nature and State of Man, with respect
to Himself, as an Individual.
THE bufinefs of Man not to pry into God, but
to ftudy himself, his Middle Nature; his Power
The Limits of his Capacity,
The two Principles of Man,
fon, both necessary,
Self-love the fronger, and why,
Their end the fame,
The PASSIONS, and their use,
The predominant Paffion, and its force, ver. 131, &c.
Its neceffity, in directing Men to different purposes,
ver. 165, &c.
Its providential Use, in fixing our Principle, and
afcertaining our Virtue,
Virtue and Vice joined in our mixed Nature; the
limits near, yet the things feparate and evident:
What is the office of Reason, ver' 195, &c.
How odious Vice in itself, and how we deceive our
felves into it,
ver. 217, &c.
That, however, the Ends of Providence and general
Good are anfwered in our Paffions and Imperfec-
ver. 219, &c.
How usefully these are distributed to all Oiders of
ver. 241 &c.
How useful they are to Society,
And to the Individuals,
In every state, and every age of life, ver. 271, &c.
And in the Forms of Society,
Origin of Political Societies,
Origin of Monarchy,