of human nature, which he pretends to explain, or very knowing in what is naturally satisfactory to the mind of man. For nothing is more certain, than that despair has almost the same effect upon us with enjoyment, and that we are no sooner acquainted with the impossibility of satisfying any desire, than the desire itself vanishes. When we see, that we have arrived at the utmost extent of human reason, we sit down contented; tho’ we be perfectly satisfied in the main of our ignorance, and perceive that we can give no reason for our most general and most refined principles, beside our experience of their reality; which is the reason of the mere vulgar, and what it required no study at first to have discovered for the most particular and most extraordinary phænomenon. And as this impossibility of making any farther progress is enough to satisfy the reader, so the writer may derive a more delicate satisfaction from the free confession of his ignorance, and from his prudence in avoiding that error, into which so many have fallen, of imposing their conjectures and hypotheses on the world for the most certain principles. When this mutual contentment and satisfaction can be obtained betwixt the master and scholar, I know not what more we can require of our philosophy.
But if this impossibility of explaining ultimate principles should be esteemed a defect in the science of man, I will venture to affirm, that ’tis a defect common to it with all the sciences, and all the arts, in which we can employ ourselves, whether they be such as are cultivated in the schools of the philosophers, or practised in the shops of the meanest artizans. None of them can go beyond experience, or establish any principles which are not founded on that authority. Moral philosophy has, indeed, this peculiar disadvantage, which is not found in natural, that in collecting its experi-