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DES I GN.
T JAVING proposed to write some pieces on HuO man Life and Manners, such as (to use my lord Bacon's expreflion) 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 Stale; 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 upon these last, and, I will venture to say, they have less sharpened the wiss than the hearts of men against each other, and have diminished the practice, more than advanced the theory, of Morality. If I could flatter 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 Jhort, 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 fo writ-ten, botla strike the reader more strongly at first, and are more easily retained by him afterwards: The other may seem odd, but is true. I found I could express them more shortly this way than in profe itself; and no. thing is more certain, than that much of the force as weil as grace of arguments or instructions, depends on their con isenss. I was unable to treat this part of my subject mere in detail, without becoming dry and tedious; or more poetically, without sacrificing perfpicuity to ornament, without wandering from the precision, or breaking the chain of reasoning: If any 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 gencral Nap of Man, marking out no more than the greater parts, their extent, their limits, and their conne zion, 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 sufceptible 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.
ARGUMENT OF E P I S T L E I. of the Nature and State of Man, with respect to
OF Man in the abstract.-I. That we can judge only will
regard to our own system, being ignorant of the rela-
pride of diming at more knowledge, and pretending to more per seation, 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, perfe&tion, or imperfeflion, justice or injustice, of bis dispensations, Ver. 109, &c. V. The absurdity of conceiling bimself the final cause of the creation, or expecting that perfection in the moral world, which is not in the natural, Ver. 131, &c. VI. The unreasonableness of his complaints against Providence, while on the one hand be demands tbe Per. feElions of the Angels, and on the other the bodily qua, lifications of the Brutes; though, to pollefs any of the sensitive faculties in a bigher degree, would render bim m serable, Ver. 173, &c. VII. That ihroughout the whole visible world, an universal order and gradation in the sensual and mental facullies is observ'd, which causes a subordination of creature to creature, and of all creatures 10 Man. The gradations of sense, instinct, thought, reflection, reason; that Reafon alone counterrai's all the other faculties, Ver. 207. VIII. How much further this order and subordination of living creatures may extend, above and below us; were any pert of which broken, not that part only, but the whole connected creation must be destroyed, Ver. 233. IX. The extravagance, madness, and pride of such a defire, Ver. 250. X.: The consequence of all, the absoJute submission due to Providence, boib as 10 our pre, fent and future state, Ver. 281, &c. to the end.