Say, shall my little bark attendant sail,

Pursue the triumph, and partake the gale?
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?
That, urg'd 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.

THE UNIVERSAL PRAYER.

DEO OPT. MAX.

It may be proper to observe, that some passages, in the preceding Essay, having been unjustly sus pected 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.

ATHER of all ! in every age,

FAT

In every clime ador'd,

By saint, by savage, and by sage,

Jehovah, Jove, or Lord!

Thou Great First Cause, least understood;
Who all my sense confin'd

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:
T' 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 I judge 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 pride,
Or impious discontent,

At aught thy wisdom has deny'd,
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 so,
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 being raise !
All nature's incense rise!

MORAL ESSAYS,

IN FOUR EPISTLES TO SEVERAL PERSONS.

Est brevitate opus, ut currat sententia, neu se
Impediat verbis lassas onerantibus aures:
Et sermone opus est modo tristi, sæpe jocoso,
Defendente vicem modo rhetoris atque poëtæ,
Interdum urbani, parcentis viribus, atque
Extenuantis eas consulto.

HOR.

ADVERTISEMENT.

The Essay on Man was intended to have been comprised in four 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 unuseful, 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.