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and that to poffefs any of the Senfative Faculties in a higher Degree, would render him Miferable, 181, 221. That throughout the whole vifible World, an Univerfal Order and Gradation in these is obferved, which caufes a Subordination of Creature to Creature, and of all Creatures to Man. The Gradations of Senje, Infinit, Thought, Reflection, 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 deftroyed. The Extravagance, Madness, and Pride of fuch a Defire, 239, &c. Confequently, the abfolute Submiffion due to Providence, both as to our Present and Future State, 269, &c.


Of the NATURE and STATE of MAN, with respect to HIMSELF, as an Individual.

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The Business of Man, not to pry into God, but to tudy 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, 43Both neceflary, 49. Self-love the stronger, and why? 57. their End the fame, 71. The PASSIONS, and their Ufe, 84, to 120. The PREDOMINANT PASSION, and it's Force, 122, to 150. it's Neceffity in directing Men to different Purposes, 151. it's Providential Ufe, in fixing our PRINCIPLE, and afcertaining 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 itfelf, and how we deceive ourselves into it? 200. That however, the Ends of Providence and general Good are answered in our Paffions, and Imperfections, 222, &c. How usefully they are diftributed to all Orders of Men, 227. how ufeful they are to Society, 235. and to the Individuals, 247. In every rate, and in every Age of Life, 257, to the End.


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Of the NATURE and STATE of MAN, with refpect to SOCIETY.

The Whole Univerfe one Syftem 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 Inftinct, 119. How much farther by Reafon, 131. Of that which is called the STATE of NATURE, 149. Reason 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.


Of the NATURE and STATE of MAN, with respect 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 Happinefs 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 thefe, 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 irtue, 166. But that even these can make no Man happy without Virtue. Inftanced in Riches, 176. Honours, 184. Birth, 198. Greatness, 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 Profpect 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,



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WAKE, my Lelius, leave all meaner Things To low Ambition, and the Pride of Kings. Let Us (fince Life can little more fupply 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 3 A Wild, where Weeds and Flow'rs promiscuous shoot, 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




Laugh where we must, be candid where we can,
But vindicate the Ways of God to Man.

Say, firit of God above, or Man below,
What can we reafon, but from what we know
Of Man, what fee we but his Station here,
From which to reafon, or to which refer?
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 compofe one Universe,
Obferve how Syftem 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 ftrong Connections, nice Dependencies,
Gradations juft, has thy pervading Soul
Look'd thro'? Or can a Part contain the Whole?
Is the great Chain, that draws all to agree,
And drawn, fupports, upheld by God, or Thee?
Prefumptuous Man! the Reason wouldst thou find 35
Why form'd fo weak, fo little, and fo blind;
Firft, if thou canft, the harder Reason guess,
Why form'd no weaker, blinder, and no lefs?
Afk of thy Mother Earth, why Oaks are made
Taller, or ftronger than the Weeds they fhade?
Or ask of yonder argent Fields above,
Why Jove's Satellites are lefs than Jove?
Of Syftems poffible, if 'tis confeft,
That Wisdom infinite muft form the Beft,
Where all muft full, and not coherent be,
And all that rifes, rife in due Degree ́;
Then, in the Scale of Life and Senfe, 'tis plain
There muft be, fomewhere, fuch a Rank as Man;
And all the Question (wrangle e'er fo long)
Is only this, if God has plac'd him wrong.
Refpecting 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 fingle can, it's End produce,
Yet ferves to fecond too fome other Use.









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