« ZurückWeiter »
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
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 noture, 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 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.
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. 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 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 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. 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.
AWAKE! my St. John! leave all meaner things
Try what the open, what the covert yield;
I. Say first, of God above, or man below,
Through worlds unnumber'd, though the God be known, "Tis ours to trace him only in our own.
He, who through vast immensity can pierce,
Is the great chain, that draws all to agree,
II. Presumptuous man! the reason wouldst thou find, 35
That wisdom infinite must form the best,