and that to poffefs any of the Senfative Faculties in a EPISTLE II. Of the NATURE and STATE of MAN, with The Business of Man, not to pry into God, but to different Purposes, 151. it's Providential Ufe, in fix- EPISTLE EPISTLE III. Of the NATURE and STATE of MAN, with refpect to SOCIETY. The Whole Universe one System of Society, VER. 7, &c. Nothing is made wholly for Itfelf, nor yet wholly for Another, 27. The Happinefs of Animals mutual, 53. Reafon or Inftinct operate alike to the Good of each Individual, 83. Reajon or Inflint operate to Society, in all Animals, 109. How far Society carry'd by Instinct, 119. How much farther by Reafon, 131. Of that which is called the STATE of NATURE, 149. Reafon inftructed 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 Reli gion and Government; from the fame Principle of Love, 226, &c. Origin of Superftition and Tyranny; from the fame Principle of Fear, 241, &c. The Influence of Self-love operating to the Social and Public Good, 269. Reftoration of true Religion and Government on their firft Principle, 285. Mix'd Government, 289. Various Forms of each, and the True End of All, 303, c. EPISTLE IV. Of the NATURE and STATE of MAN, with refpect to HAPPINESS. Happiness ill defined by the Philofophers, 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 fo, it must be focial, fince all particular Happiness depends on general, 35. As it is neceffary 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 B 2 Balance Balance of Happiness among Mankind is kept even by Providence, by the two Paffions of Hope and Fear, 66. What the Happiness of Individuals is. As far as is confiftent with the Conftitution 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 fhould 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 inconfiftent with, or deftructive of Virtue, 166. But that even thefe can make no Man happy without Virtue. Inftanced in Riches, 176. Honours, 184. Birth, 198. Greatnefs, 208. Fame, 228. Superior Talents, 252. With Pictures of human Felicity in Men poffeffed of them all, 275, &c. That VIRTUE ONLY conftitutes a Happiness, whose Object is univerfal, 306; and whofe Prospect eternal, 340. The Perfection of which confifts in a Conformity to the Order of Providence, here, and in a Refignation to it, here and hereafter, 349. Or (in other Words in Love of God, and Charity to all Men, &c. to the End A WAKE, my Lelius, leave all meaner Things To low Ambition, and the Pride of Kings. Let Us (fince Life can little more supply Than juft to look about us, and to die) Expatiate free o'er all this Scene of Man;5 A mighty Maze! but not without a Plan A Wild, where Weeds and Flow'rs promiscuous fhoot, Or Garden, tempting with forbidden Fruit. Together let us beat this ample Field, Try what the open, what the covert yield, The latent Tracts, the giddy Heights explore Of all, who blindly creep, or fightless foar; Eye Nature's Walks, fhoot Folly as it flies, And catch the Manners living, as they rise; B 3 10 Laugh Laugh where we must, be candid where we can, Say, firit of God above, or Man below, Thro' Worlds unnumber'd, tho' the God be known, 20 25 30 May tell why Heaven made all Things as they are. May, must be right, as relative to All. In human Works, though labour'd on with Pain, 40 45 50 52 So |