EPIST LE III.

Of the Nature and State of Man with respect

to SOCIETY.

ver. 27-

THE
HE whole Universe one system of Society.

ver. 7&c.

Nothing made wholly for itself, nor yet wholly for

another,

The happiness 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 Ani-

mals,

ver. 109.

How far Society carried by Instinct,

ver. 115

How much farther by Reason,

Of that which is called the State of Nature, ver. 147.

Reason instructed by Instinct in the invention of Arts

ver. 131.

And in the Forms of Society,

Origin of Political Societies,
Origin of Monarchy,
Patriarchal government,

ver. 170.

ver. 179.

ver. 199.

Origin of true Religion and Government, from the

same Principle of Love, ver. 235, &c.
Origin of Superftition and Tyranny, from the same
Principle of Fear,

ver. 237, &c.
The influence of Self-love operating to the social and
public Good

ver. 269.
Restoration of true Religion and Government on
their first principle,

ver. 283.

Mixt Government,

ver. 289.

Various forms of each, and the true end of all,

ver. 303, &c.

EPISTLË IV.

of the Nature and State of Man with respect

to HAPPINESS.

FALSE

ALSE Notions of Happiness, Philosophical and

Popular, answered,

ver. 19 to 26.

It is the end of all Men, and attainable by all, ver. 29.

God intends Happiness to be equal; and to be so, it

must be social, since all particular Happiness de-

Dends on general, and since he governs by general,

not particular Laws,

As it is necessary for Order, and the peace and well-

fare of Society, that external goods should be

unequal, Happiness is not made to consist in these,

ver. 49

ver. I21.

But notwithstanding that inequality, the balance of

Happiness among Mankind is kept even by Provie

dence, by the two Pafions of Hope and Fear, ver. 67.

What the Happiness of Individuals is, as far as is

consistent with the constitution of this world; and

l

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. 93.

The folly of expecting that God should alter his

gene-

ral Laws in favour of particulars,

That we are not judges who are good; but that, who-

ever they are, they must be happiest, ver. 133, &C.

That external goods are not the proper rewards,

but often inconsistent with or destructive of Virtue,

ver. 169.

That even these can make no Man happy without

Virtue:

Instanced in Riches,

ver. 185.

Honours,

With pictures of human Infelicity in Men polest of

them all,

ver. 277, &c.

That Virtue only constitutes a Happiness, whose obo
ject is universal, and whose prospect eternal,

ver. 329, &c.

That the perfection of Virtue and Happiness confifts

in a conformity to the ORDER of PROVIDENCE

here, and a Resignation to it here and hereafter,

ver. 327, &c.

AN

ESSA Y on M AN:

EPIST LE I.

A

WAKE, 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;

NOTES

VER. I. Awake, my St. John ! ] The opening of this poem, in fifteen lines, is taken up in giving an account of che Subject; which, agreeable to the title, is an Essay on Man, or a Philosophical Enquiry into his Nature and End, his Passions and Pursuits.

The Exordium relates to the whole work, of which the Esay on Man was only the first book. The 6th, 7th, and 8th lines allude to the subject of this Elay, viz. the general Order and Design of Providence; the Constitution of the human Mind; the origin, use, and end of the