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ARGUMENT OF EPISTLE I.
Of the Nature and State of Man, with respect to the

Universe. OF Man in the abstract.-1. That we can judge only with regard to our own system, being ignorant of the relations of systems and things, ver. 17, &c. II. That man is not to be deemed imperfect, but a being suited to his place and rank in the creation, agreeable to the general order of things, and conformable to ends and relations to him unknown, ver. 35, &c. III. That it is partly upon his igno'rance of future events, and partly upon the hope of a future state, that all his happiness in the present depends, ver. 77, &c. IV. The pride of aiming at more knowledge, and pretending to more perfection, the cause of man's error and misery. 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 dispensations, ver. 109, &c. V. The absurdity of conceiting himself the final cause of the creation, or expecting that perfection in the moral world which is not in the nalural, ver. 131, &c. VI. The unreasonableness of his complaints against Providence, while on the one hand he demands the perfections of the angels, and on the other, the bodily qualifications of the brutes ; though, to possess any of the sensitive faculties in a higher degree, would render him miserable, ver. 173, &c. VII. That throughout the whole visible world, an universal order and gradation in the sensual and mental faculties is observed, which causes a subordination of creature to creature, and of all creatures to man. The grada. tions of sense, instinct, thought, reflection, reason ; that reason alone countervails all the other faculties, ver. 207.

VIII. How much farther this order and subordination 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, ver A233. IX. The extravagance, madness, and pride of such a desire, ver. 250. X. The consequence of all the absolute submission, due to providence, both as to our present and future state, ver. 281, &c. to the end.

ARGUMENT OF EPISTLE II.

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

an Individual.

1. The business of man not to pry into God, but to study himself. His middle nature ; his powers and frailties, ver. 1 to 19. The limits of his capacity, ver. 19, &c. · II. The two principles of man, self-love and reason, both necessary, ver. 53, &c. Self-love the stronger, and why, ver. 67. &c. Their end the same, ver. 81. &c. III. The passions, and their use, ver. 93 to 130. The predominant passion, and its force, ver. 132 to 160. Its necessity, in directing men to different purposes, ver. 165, &c. Its providential use; in fixing our principle and ascertaining our virtue, 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 Providenee and general good are answered in our passions and imperfec

tions, ver. 238, &c. How usefully these are distributed to all orders of men, ver. 241. How useful they are to society, ver. 251. And to individuals, ver. 263. In every state; and every age of life, ver. 273, &c.

ARGUMENT OF EPISTLE III.

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

I. THF 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 society, in all animals, ver. 109. III. How far society is carried by instinct, ver. 115. How much farther by reason, ver. 128. IV. Of that which is called the state of 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 principie of love, ver. 231, &c. Origin of superstition and tyranny, from the same principle of fear, ver. 237. &c. The influence of self-love operating the social and public good, ver. 266. Restoration of true religion and government on their first principle, ver. 285. Mixt govern. ment, ver. 288. Various forms of each, and the true end of all, ver, 300, &c.

ARGUMENT OF EPISTLE IV.

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

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. W the happiness of individuals is, as far as is consistent with the constitution of this world ; and that the good man has here the advantage, 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 exterial 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 pog. "sessed of them all, ver. 269, &c. VII. That virtue only

constitutes a happiness whose object is universal, and whose prospect eternal, ver. 309. That the perfection of Virtue and Happiness consists in a conformity to the order of Providence here, and a resignation to it here and hereafter, ver. 326.

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