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When statesmen, heroes, kings, in dust repose,
Whose sons shall blush their fathers were thy foes,
Shall then this verse to future age pretend
Thou wert my guide, philosopher, and friend? 390
That, urged by thee, I turn'd the tuneful art
From sounds to things, from fancy to the heart;
For wit's false mirror held up nature's light,
Show'd erring pride, WHATEVER IS, IS RIGHT;
That reason, passion, answer one great aim;
That true self-love and social are the same;
That virtue only makes our bliss below,
And all our knowledge is, ourselves to know.

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It may be proper to observe, that some passages in the preceding

Essay, having been unjustly suspected of a tendency towards
fate and naturalism, the author composed this prayer as the sum
of all, to show that his system was founded in free-will, and
terminated in piety: That the First Cause was as well the Lord
and Governor of the universe as the Creator of it: and that, by
submission to his will (the great principle enforced throughout
the Essay) was not meant the suffering ourselves to be carried
along by a blind determination, but the resting in a religious
acquiescence, and confidence full of hope and immortality. To
give all this the greater weight, the poet chose for his model
the Lord's Prayer, which of all others, best deserves the title
prefixed to this paraphrase,

FATHER of all! in every age,

In every clime adoried,
By saint, by savage, and by sage,

Jehovah, Jove, or Lord !

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Thou Great First Cause, least understood ;

Who all my sense confined ;
To know but this, That thou art good,

And that myself am blind;
Yet gave me, in this dark estate,

To see the good from ill;
And, binding Nature fast in Fate,

Left free the human will;

What conscience dictates to be done,

Or warns me not to do,
This, teach me more than hell to shun

That, more than heaven pursue.
What blessings thy free bounty gives,

Let me not cast away;
For God is paid when man receives :

To enjoy is to obey.
Yet not to earth's contracted span

Thy goodness let me bound,
Or think thee Lord alone of man,

When thousand worlds are round:

Let not this weak, unknowing hand

Presume thy bolts to throw,
And deal damnation round the land,

On each ljudge thy foe.

If I am right, thy grace impart,

Still in the right to stay :
If I am
wrong,
O teach

my

heart
To find that better way.
Save me alike from foolish pridc,

Or impious discontent,

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At aught thy wisdom has denied,

Or aught thy goodness lent. Teach me to feel another's woe,

To hide the fault I see;
That mercy I to others show,

That mercy show to me.
Mean though I am, not wholly 80,

Since quicken'd by thy breath;
O lead me, wheresoe'er I go,

Through this day's life or death.
This day, be bread and peace my lot:

All else beneath the sun,
Thou know'st if best bestow'd or not,

And let thy will be done.
To thee, whose temple is all space,

Whose altar, earth, sea, skies !
One chorus let all beings raise !

All Nature's incense rise !

MORAL ESSAYS,

IN FOUR EPIST LES TO SEVERAL PERSONS.

Bøt brevitate opus, ut currant sententia, nou se
In pediat verbio lassas onerantibus aures :
Et sermone opus est modo tristi, sæpe jocoso,
Defendente vicem modo rhetoris atque poetæ,
Interdum urbani, parcentis viribus, atque
xtenuantis eas consulto.

ADVERTISEMENT. TAE Essay on Man was mtonded to have been comprised in for books:

The first of which, the author has given us under that title, in four epistles.

The second was to have consisted of the same number: 1. Of the extent and limits of human reason. 2. Of those arts and sciences, and of the parts of them, which are useful, and therefore attainable, together with those which are museful, and therefore unattainable. 3. Of the nature, ends, use and application of the different capacities of men. 4. Of the use of learning, of the science of the world, and of wit ; concluding with a satire against a misapplication of them, illustrated by pictures, characters, and examples.

The third book regarded civil regimen, or the science of politics in which the several forms of a republic were to be examined and explained; together with the several modes of religious worship, as far as they affect society ; beiween which the author always supposed there was the most interesting relation and closest connexion ; so that this part would have treated of civil and religious society in their full extent.

The fourth and last book concerned private ethics, or practical morality, considered in all the circumstances, orders, professions, and stations of human life.

The scheme of all this had been maturely digested, and communicated to Lord Bolingbroke, Dr. Swift, and one or two more, and was intended for the only work of his riper years; but was partly through ill health, partly through discouragements from the depravity of the times, and partly on prudential and other considerations, interrupted, postponed, and, lastly, in a manner laid aside.

But as this was the autlior's favourite work, which more exactly reflected the image of his strong capacious mind, and as we can have but a very imperfect idea of it from the disjecta membra poetoe that now remain, it may not be amiss to be a little more particular concerning each of these projected books.

The first, as it treats of man in the abstract, and considers him in general under every of his relations, becomes the foundation, and furnishes out the subjects, of the three following ; so that

The second book was to take up again the first and second epistles of the first book, and treat of man in his intellectual capacity at large, as has been explained above. Of this only a small part of the conclusion (which, as wo said, to have contained a satire against the misapplication of wit and learning) may be found in the fourth book of the Dunciad, and up and down, occasionly, in the other three.

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The third book, in like manner, was to re-assume the subject of the third epistle of the first, which treats of man in his social, political, and religious capacity. But this part the poet afterwards conceived might be best executed in an epic poem; as the action would make it more animated, and the fable less invidious: in which all the great principles of true and folse govenments and religions should be chiefly delivered in feigned examples.

The fourth and last book was to pursue the subject of the fourth epistle of the first, and to treat of ethics, or practical morality; and would have consisted of many members : of which the four following epistles were detatched portions: the first two, on the characters of men and women, being the introductory part of this concluding book.

MORAL ESSAYS.

EPISTLE I.

'TO SIR RICHARD TEMPLE, LORD COBHAM.

ARGUMENT.

Of the Knowledge and Characters of men.

1. That it is not sufficient for this knowledge to consider man in

the abstract; books will not serve the purpose, nor yet our own experience singly, ver. 1. General maxims, unless they be formed upon both, will be but national, ver. 10. Some peculiarity in every man, characteristic to himself, yet varying from himself, ver. 15. Difficulties arising from our own passions, fancies, faculties, &c. ver. 3). The shortness of life to observe in, and the uncertainty of the principles of action in men to observo by, ver. 37. &c. Our own principle of action often hid from ourselves, vor. 41. Some fow characters plain, but in general confounded, dissembled, or inconsistent, ver. 51. The same man utterly different in different places and seasons, ver. 62, Unimaginable weaknesses in the greatest, ver. 70. &c. Nothing constant and certain but God and nature, ver. 95. No judging of the motives from the actions ; the same actions pròceeding

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