reason, 187, &c. How odious vice in itself, and how we deceive ourselves in it, 209. That however the ends of providence and general good are answered in our passions and imperfections, 230, &c. How usefully they are distributed to all orders of men, 233. How useful they are to society, 241, and to individuals, 253. În every state, and in every age of life, 263, &c. ww EPISTLE III. ARGUMENT. OF THE NATURE AND STATE OF MAN WITH RESPECT TO SOCIETY. THE whole universe one system of society, ver. 7, &c. Nothing made wholly for itself, nor yet wholly for another, 27. The happiness of animals mutual, 53. Reason or instinct operates alike to the good of each individual, 78, &c. Reason or instinct operates also to society in all animals, 109. How far society is carried by instinct, 119. How much farther by reason, 132. Of that which is called the state of nature, 148. Reason instructed by instinct in the invention of arts, 152, and in the forms of society, 180. Origin of political society, 199. Origin of monarchy, 211. Patriarchal government, 216. Origin of true religion and government, from the same principle of love, 235, &c. Origin of superstition and tyranny, from the same principle of fear, 241, &c. The influence of self-love operating to the social and public good, 269. storation of true religion and government on their first principle, 285. Mixt government, 289. Various forms of each, and the true end of all, 303, &c. Re EPISTLE IV. ARGUMENT. OF THE NATURE AND STATE OF MAN WITH RESPECT TO HAPPINESS. HAPPINESS ill defined by the philosopher, 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 so it must be social, since all particular happiness depends on general, 35. 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, 47. But, notwithstanding that inequality, the balance of happiness among mankind is kept even by providence, by the two passions of hope and fear, 66. 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, 76. The error of imputing to virtue what are only the calamities of nature, or of fortune, 92. The folly of expecting that God should 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, but often inconsistent with, or destructive of virtue, 166. That even these can make no man happy without virtue; instanced in riches, 176. Honours, 184. Birth, 203. Greatness, 213. Fame, 233. Superior talents, 257. With pictures of human infelicity in men possest of them all, 275, &c. That virtue only constitutes a happiness, whose object is universal, and whose prospect eternal, 304, &c. 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, 326, &c. TO HENRY ST. JOHN LORD BOLINGBROKE. EPISTLE I. AWAKE, my St. JOHN ! leave all meaner things 5 10 A wild, where weeds and flow'rs promisc'ous shoot, Say first, of God above, or man below, What can we reason, but from what we know? 20 Thro' worlds unnumber'd tho' the God be known, 'Tis ours to trace him only in our own. He, who through vast immensity can pierce, 25 See worlds on worlds compose one universe, 30 Gradations just, has thy pervading soul ? 45 50 A thousand movements scarce one purpose gain; 55 60 When the proud steed shall know why man restrains Then shall man's pride and dullness comprehend 65 Then say not Man's imperfect, heav'n in fault : What matter soon or late, or here or there? As who began a thousand years ago. 70 75 80 Heav'n from all creatures hides the book of fate, All but the page prescrib'd, their present state; From brutes what men, from men what spirits know, Or who could suffer being here below ? The Lamb thy riot dooms to bleed to-day, Had he thy reason, would he skip and play? Pleas'd to the last, he crops the flow'ry food, And licks the hand just rais'd to shed his blood. Oh! blindness to the future! kindly giv'n, That each may fill the circle mark'd by heav'n ; Who sees, with equal eye, as God of all, A hero perish, or a sparrow fall ; Atoms or systems into ruin hurl'd, And now a bubble burst, and now a world. 85 90 Hope humbly then, with trembling pinions soar; Wait the great teacher death, and God adore. 95 Lo! the poor Indian, whose untutor'd mind Sees God in clouds, or hears him in the wind; 100 His soul proud science never taught to stray Far as the solar walk, or milky way; Yet simple nature to his hope has giv'n, Behind the cloud-top'd hill, an humbler heav'n; Some safer world in depth of woods embrac'd, 105 Some happier island in the wat'ry waste, B |