forming a temperate yet not inconsistent, and a short yet not imperfect, system of ethics.

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 itself; 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 any man can unite all these without any 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 connection, but leaving the particular to be more fully delineated in the charts which are 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 more agreeable.

EPISTLE I.

ARGUMENT.

Of the nature and state of man with respect to
the universe.

Of Man in the abstracI. That we can judge only with regard to our own system, being ignorant of the relations of systems and things, 17. 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, 35- III. That it is partly upon his ignorance of future events, and partly upon the hope of a future state, that all his happiness in the present depends, 77. IV. The pride of aiming at more knowledge, 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 unfituess, perfection or imperfection, justice or injustice, of his dispensations, 109. 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, 131. 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, 173. VII. That throughout the whole visible world, an universal order and gradation in the sensual and mental faculties is observed, which causes a subordination

of creature to creature, and of all creatures to man. The gradations of sense, instinct, thought, reflection, reason; that reason alone countervails all the other faculties, 207. VIII. How much further 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, 233. IX. The extravagance, madness, and pride of such a desire, 250. X. The consequence of all, the absolute submission due to providence, both as to our present and future state, 281 to the end.

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;

A wild, where weeds and flow'rs promiscuous shoot;
Or garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield!
The latent tracts, the giddy heights, explore
Of all who blindly creep, or sightless soar;
Eye nature's walks, shoot folly as it flies,
And catch the manners living as they rise:
Laugh where we must, be candid where we can;
But vindicate the ways of God to man.
Say first, of God above, or man below,
What can we reason, but from what we know?
Of man, what see we but his station here,
From which to reason, or to which refer?

Thro' worlds unnumber'd tho' the God be known,
'Tis ours to trace him only in our own.
He, who thro' vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What vary'd being peoples every star,

May tell why heav'n has made us as we are.
But of this frame the bearings and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd thro'? or can a part contain the whole ?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?
Presumptuous man! the reason wouldst thou find,
Why form'd so weak, so little, and so blind?
First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less?

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Ask of thy mother earth, why oaks are made
Taller or stronger than the weeds they shade?
Or ask of yonder argent fields above,
Why Jove's Satellites are less than Jove?

Of systems possible, if 'tis confest
That wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reas'ning life, 'tis plain,
There must be, somewhere, such a rank as man:
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting man whatever wrong we call,
May, must be right, as relative to all.

In human works,. tho' labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves to second too some other use.
So man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.

When the proud steed shall know why man restrains
His fiery course, or drives him o'er the plains;
When the dull ox, why now he breaks the clod,
Is now a victim, and now Ægypt's god:
Then shall man's pride and dullness comprehend
His actions', passions', being's, use and end;
Why doing, suff'ring, check'd, impell'd; and why
This hour a slave, the next a deity.

Then say not man's imperfect, heav'n in fault ;
Say rather, man's as perfect as he ought:

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His knowledge measur'd to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,

What matter, soon or late, or here, or there?
The blest to-day is as completely so,

As who began a thousand years ago.

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.

Hope humbly then; with trembling pinions soar;
Wait the great teacher death, and God adore.
What future bliss, he gives not thee to know,
But gives that hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never is, but always to be blest:
The soul, uneasy and confin'd from home,
Rests and expatiates in a life to come.

Lo, the poor Indian! whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul, proud science never taught to stray
Far as the solar walk, or milky way;

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