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(ix)

THE
Τ

CONTENTS

F Man in the abstract,---That we can judge only

with regard to our own system, being ignorant

of the relations of systems and things, ver. 17, &c.

That Man is not to be deemed imperfect, but a Being

suited to his place and rank in the creation, agreea-

ble to the general Order of Things, and conformable

to Ends and Relations to himunknown, ver. 33 &c.

That it is partly upon his Ignorance of future events,

and partly upon the Hope of a future flate, that all
his Happiness in the present depends, ver. 77, &c.
The pride of aiming at more knowledge, and pretend

ing to more Perfection, the cause of Man's errot 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. 113, &c. The absurdity of conceiting himself

the final cause of the freation, or expecting that perfection in the moral

world, which is not in the natural, ver. 137, &c. Theunreasonableness of his complaints against Provi

dence, while, on the one hand, he demands the Perfections of the Angels; and, on the other, the bodily qualification of the Brutes; though to polless any of the sensitive faculties in a higher degree, would ren

der him miserable, That throughout the whole visible world, an uni

versal order and gradation in the sensual and mental faculties is observed, which causes o subordination of creature to creature, and of all creatures to Man. The gradation of sense, instinct, thought, reflection, reason; that Reafon alone

countervails all the other faculties, ver. 207; 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,

yer. 173, &c.

ver. 233.

The extravagance, madness and pride of such a deo fire.

ver. 259 The consequence of all, the absolute fubmiffion due to Providence, both as to our present and future state,

v. 281, &c. to the end,

EPISTLE II.

Of the Nature and State of Man, with respect

to Himself, as an Individual.

ver.

THE business of Man not to pry into God, but

to study himself, his Middle Nature ; his Power and Frailties,

ver. I, &c. The Limits of his Capacity,

ver. 19, &c. The two Principles of Man, Self-love, and Reason, both necessary,

53,

Sec. Self-love the stronger, and why, ver. 67, &c. Their end the fame,

ver. 81, &c. The PASSIONS, and their use,

ver. 93, &c. The predominant Passion, and its force, ver. 131,&c.

to 160 Its necessity, in diretting Men to different purposes,

ver. 165, &c. Its providential Ufe, in fixing our Principle, and afcertaining our Virtue,

ver. 175.

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Virtue and Vice joined in our mixed Natute; the

limits near, yet the things separate and evident :

What is the office of Reason, ver. 195, &c. How odious Vice in itself, and bow we deceive out selves into it,

ver. 217, &c. That, however, the Ends of Providence and general

Good are answered in our Paffions and Imperfections,

ver. 219, &c. How usefully these are distributed to all Orders of Men,

ver. 241 &c. How useful they are to Society, ver. 249,&c. And to the Individuals,

ver. 263 In every state, and every age of life, ver. 271, &c. EPISTLE III.

Of the Nature and State of Man with respect

to SOCIETY

ver: 70

THE whole Universe one system of Society.

&c. Nothing made wholly for itself, nor yet wholly for another,

ver. 27 The bappiness of Animals mutual,

ver, 49. Reason or Instinct operate alike to the good of each Individual,

ve79. Reason or Instinct operate also to Society in all Animals,

ver. 109. How far Society carried by Instinci,

ver. 115. How much farther by Reason,

ver. 131. Of that which is called the State of Nature, ver. 147. Reason instructed by Instinct in the invention of Arts

ver. 170. And in the Forms of Society,

ver. 179. Origin of Political Societies,

ver. 199. Origin of Monarchy,

ver. 210, Patriarchal government;

ver. 216.

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