X. Cease then, nor order imperfection name: Our proper bliss depends on what we blame.[1101] Know thy own point: this kind, this due degree[1102] Of blindness, weakness, heav'n bestows on thee. Submit: in this, or any other sphere, 285 Secure to be as blessed as thou canst bear;[1103] Safe in the hand of one disposing Pow'r,[1104] Or in the natal, or the mortal hour. All nature is but art[1105] unknown to thee,[1106] All chance, direction which thou canst not see;[1107] 290 All discord, harmony not understood;[1108] All partial evil, universal good; And, spite of pride, in erring reason's spite,[1109] One truth is clear, Whatever is, is right. ARGUMENT OF EPISTLE II. OF THE NATURE AND STATE OF MAN WITH RESPECT TO HIMSELF, AS AN INDIVIDUAL. I. 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 Providence and general good are answered in our passions and imperfections, 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. EPISTLE II. [Sidenote: The business of man not to pry into God, but to study himself. His middle nature, his power, frailties, and the limits of his capacity.]