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VIII. How much farther this order and subordination ting, a living creatures may extend, above and below us ; wer

all orde any part of which broken, not that part only, but the ty, ver. whole connected creation, must be destroyed, ver. 233. IX and er The extravagance, madness, and pride of such a desire, ver. 250. X. The consequence of all the absolute sub i mission, due to providence, both as to our present and future state, ver. 281, &c. to the end.

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Of the Nature and State of Man, with respect to himself as

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1. The business of man not to pry into God, but to societystudy himself. His middle nature ; his powers and frailties, carrie ver. 1 to 19. The limits of his capacity, ver. 19, &c. II. The two principles of man, self-love and reason, both ne. cessary, ver. 53, &c. Self-love the stronger, and why, ver. 67. &c. Their end the same, ver. 81. &c. III. The pas. sions, and their use, ver. 93 to 130. The predominant pas. ston, and its force, ver. 132 to 160. Its necessity, in direct. VI. O ing men to different purposes, ver. 165, &c. Its providential princi rise; in fixing our principle and ascertaining our virtue, tyran ver. 177. IV. Virtue and vice joined in our mixed nature; the limits near, yet the things separate and evident. What is the office of reason, ver. 202 to 216. V. How odious vice in itself, and how we deceive ourselves into it, ver. 217. VI. That, however, the ends of Providence and general good are answered in our passions and imperfec

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105 tions, ver. 238, &c. How usefully these are distributed to

all orders of men, ver. 241. How useful they are to socieut ty, ver. 251. And to individuals, ver. 263. In every state, 3. and every age of life, ver. 273, &c.

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ARGUMENT OF EPISTLE III.

Of the Nature and State of Man, with respect to Society.

1. The whole Universe one system of society, ver. 7, &c. Nothing made wholly for itself, nor yet wholly for another, ver. 27. The happiness of animals mutual, ver. 49. II. Reason or instinct operates alike to the good of each

individual, ver. 79. Reason or instinct operates also to ut society, in all animals, ver. 109. III. How far society is it.carried by instinct, ver. 115. How much farther by rea& son, ver. 128. IV. Of that which is called the state of the nature, ver. 144. Reason instructed by instinct in the 'invention of arts, ver. 166, and in the forms of society, ver. 176. V. Origin of political societies, ver. 190. Origin of monarchy, ver. 207. Patriarchal government, ver. 212 VI. Origin of true religion and government, from the same

principle of love, ver. 231, &c. Origin of superstition and inte tyranny, from the same principle of fear, ver. 237. &c.

The influence of self-love operating to the social and public good, ver. 266. Restoration of true religion and government on their first principle, ver. 285.

Mixt government, ver. 288. Various forms of each, and the true end of all, ver. 300, &c.

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ARGUMENT OF EPISTLE IV.

Of the Nature and State of Man, with respect to Happiness alle

I. FALSE notions of Happiness, philosophical and popular, answered from ver. 19 to 27. II. It is the end of all men, and attainable by all, ver. 30. God intends happiness to be equal; and to be so, it must be social, since all particular happiness depends on general, and since he governs by general, not particular laws, ver. 37. As it is necessary for order, and the peace and welfare of society, that external goods should be unequal, happiness is not made to consist in these, ver. 51. But notwithstanding that inequality, the balance of happiness among mankind is kept even by Providence, by the two passions of hope and fear, ver. 70. III, What the happiness of individuals is, as far as is consistent with the constitution of this world; and that the good man has here the advantages ver. 77. The error of imputing to virtue what are only the calamities of nature, or of fortune, ver. 94. IV. The folly of expecting that God should alter his general laws in favour of particulars, ver. 121. V. That we are not judges who are good; but that whoever they are, they must be happiest, ver. 133, &c. VI. That external goods are not the proper rewards, but often inconsistent with, or destructive of, virtue, ver. 167. That even these can make no man happy without virtue : Instanced in riches, ver. 183. Honours, ver. 193. Nobility, ver. 205. Greatness, ver. 217. Fame, ver. 237. Superior talents, ver. 259, &c.

With pictures of human infelicity in men possessed of them all, ver. 269, &c. VU. That virtue only

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constitutes a happiness whose object is universal, and

whose prospect eternal, ver. 309. That the perfection of inwirtue and Happiness consists in a conformity to the order

pf Providence here, and a resignation to it here and heres vefter, ver. 326.

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AWAKE! my St. John ! leave all meaner things
To low ambition, and the pride of kings.
Let us (since life can little more supply
Than just to look about us and to die)
Expatiate free o'er all this scene of man;
A mighty maze! but not without a plan;
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 sightless soar ;
Eye nature's walks, shoot folly as it flies,
And catch the manners living as they rise ;
Laugh where we must be candid where we can,
But vindicate the ways of God to man:

I. Say first, of God above, or man below,
What can we reason, but from what we know?
Of man what see we, but his station here,
From which to reason, or to which refer?

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