birth, for I know others as noble; or of the greatness of your fortune, for I know others far greater; or of that beautiful race (the images of their parents) which call you mother:  for even this may perhaps have been equalled in some other age or country.  Besides, none of these advantages do derive any accomplishments to the owners, but serve at best only to adorn what they really possess.  What I intend, is your piety, truth, good sense, and good nature, affability, and charity; wherein I wish your Ladyship had many equals, or any superiors; and I wish I could say I knew them too, for then your Ladyship might have had a chance to escape this address.  In the meantime, I think it highly necessary, for the interest of virtue and religion, that the whole kingdom should be informed in some parts of your character:  For instance, that the easiest and politest conversation, joined with the truest piety, may be observed in your Ladyship, in as great perfection, as they were ever seen apart in any other persons.  That by your prudence and management under several disadvantages, you have preserved the lustre of that most noble family into which you are grafted, and which the immeasurable profusion of ancestors for many generations had too much eclipsed.  Then, how happily you perform every office of life to which Providence has called you:  In the education of those two incomparable daughters, whose conduct is so universally admired; in every duty of a prudent, complying, affectionate wife; in that care which descends to the meanest of your domestics; and, lastly, in that endless bounty to the poor, and discretion where to distribute it.  I insist on my opinion, that it is of importance for the public to know this and a great deal more of your Ladyship; yet whoever goes about to inform them, shall instead of finding credit, perhaps be censured for a flatterer.  To avoid so usual a reproach, I declare this to be no dedication, but properly an introduction to a proposal for the advancement of religion and morals, by tracing, however imperfectly, some few lineaments in the character of a Lady, who hath spent all her life in the practice and promotion of both.

[Footnote 1:  This is the same Countess of Berkeley whom Swift hoaxed with his “Meditation on a Broomstick.”  She was the daughter of Viscount Campden and sister to the Earl of Gainsborough. [T.S.]]

Among all the schemes offered to the public in this projecting age, I have observed with some displeasure, that there have never been any for the improvement of religion and morals; which beside the piety of the design from the consequence of such a reformation in a future life, would be the best natural means for advancing the public felicity of the state, as well as the present happiness of every individual.  For, as much as faith and morality are declined among us, I am altogether confident, they might in a short time, and with no very great trouble, be raised to as high a perfection as numbers are capable of receiving.  Indeed, the method is so easy and obvious, and some present opportunities so good, that, in order to have this project reduced to practice, there seems to want nothing more than to put those in mind, who by their honour, duty, and interest, are chiefly concerned.