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up, and his pleasure increased ; on the third he had no doubt remaining, and then he admired the whole.'

The curiously-perplexed preface, with which the Essay was ushered into the world, follows; a dark vestibule to so stately a temple.


Having proposed to write some pieces on human life and manners, such as, to use my lord Bacon's expression,

come home to men's business and bosoms,' I thought it more satisfactory to begin with considering man in the abstract, his nature and his state; since, to prove any moral duty, to enforce any moral precept, or to examine the perfection or imperfection of any creature whatsoever, it is necessary first to know what condition and relation it is placed in, and what is the proper end and purpose of its being.

The science of human nature is, like all other sciences, reduced to a few clear points: there are not many certain truths in this world : it is therefore in the anatomy of the mind as in that of the body; more good will accrue to mankind by attending to the large, open, and perceptible parts, than by studying too much such finer nerves and vessels, the conformations and uses of which will for ever escape our observation : the disputes are all on these last; and, I will venture to say, they have less sharpened the wits than the hearts of men against each other, and have diminished the practice, more than advanced the theory, of morality. If I could fatter myself that this Essay has any merit, it is in steering betwixt the extremes of doctrines seemingly opposite, in passing over terms utterly unintelligible, and in forming a temperate, yet not inconsistent, and a short, yet not imperfect system of ethics.

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This I might have done in prose; but I chose verse, and even rhyme, for two reasons: the one will appear obvious; that principles, maxims, or precepts so written, both strike the reader more strongly at first, and are more easily retained by him afterwards: the other may seem odd, but it is true : I found I could express them more shortly this way than in

prose and nothing is more certain, than that much of the force as well as grace of arguments or instructions depends on their conciseness. I was unable to treat this part of my subject more in detail, without becoming dry and tedious; or more poetically, without sacrificing perspicuity to ornament, without wandering from the precision, or breaking the chain of reasoning: if a man can unite all these without diminution of any of them, I freely confess he will compass a thing above my capacity.

What is now published, is only to be considered as a general map

of man, marking out no more than the greater parts, their extent, their limits, and their connexion, but leaving the particular to be more fully delineated in the charts which are now to follow : consequently these Epistles in their progress (if I have health and leisure to make any progress) will be less dry, and more susceptible of poetical ornament. I am here only opening the fountains, and clearing the passage: to deduce the rivers, to follow them in their course, and to observe their effects, may be a task inore agreeable.





Of Man in the abstract-I. That we can judge only with re

gard to our own system, being ignorant of the relations of systems and things, v. 17, &c.-II. That man is not to be deemed imperfect, but a being suited to his place and rank in the creation, agreeable to the general order of things, and conformable to ends and relations to him unknown, v. 35, &c.—III. That it is partly on his ignorance of future events, and partly on the hope of a future state, that all his happiness in the present depends, v.77, &c.-IV. The pride of aiming at more knowlege, and pretending to more perfection, the cause of man's error 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, v. 109,&c.–V. The absurdity of conceiting himself the final cause of the creation, or expecting that perfection in the moral world which is not in the natural, v. 131, &c.-VI. The unreasonableness of his complaints against Providence, while on the one hand he demands the perfections of the angels, and on the other the bodily qualifications of the brutes ; though, to possess any of the sensitive faculties in a higher degree would render him miserable, v. 173, &c.—VII. That throughout the whole visible world, a universal order and gradation in the sensual and mental faculties is observed, which causes a subor. dination of creature to creature, and of all creatures to

The gradations of sense, instinct, thought, reflection, reason: that reason alone countervails all the other facul. ties, v. 207.-VIII. 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, v. 233IX. The extravagance, madness, and pride of such a desire, v. 250.-X. The consequence of all the absolute submission due to Providence, both as to our present and future state, v. 281, &c., to the end.

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