Instruct the planets in what orbs to run,
Correct old Time, and regulate the Sun;
Go, foar with Plato to th' empyreal sphere,
To the first good, first perfect, and first fair;
Or tread the mazy round his follow'rs trod,
And quitting sense call imitating God;
As Eastern priests in giddy circles run,
And turn their heads to imitate the Sun.
Go, teach Eternal Wisdom how to rule -
Then drop into thyself, and be a fool!

25

30

VARIATIONS.

VER. 21. Ed. 4th and 5th.

Show by what rules the wand'ring planets stray,
Correct old time, and teach the Sun his Way.

NOTES.

ans, to measure a degree at the equator and the polar circle, in order to determine the true figure of the earth; of great importance to Aftronomy and Navigation.

VER. 22. Correct old Time,] This alludes to Sir Ifaac Newton's Grecian

Chronology, which he reformed on those two fublime conceptions, the difference between the reigns of kings, and the generations of men; and the position of the colures of the equinoxes and solstices at the time of the Argonautic expedition.

Superior beings, when of late they saw
A mortal Man unfold all Nature's law,
Admir'd such wisdom in an earthly shape,
And shew'd a NEWTON as we shew an Ape.

Could he, whose rules the rapid Comet bind, 35 Describe or fix one movement of his Mind? Who saw it's fires here rise, and there descend, Explain his own beginning, or his end? Alas what wonder! Man's superior part Uncheck'd may rise, and climb from art to art; 40

VER. 35. Ed. ist.

VARIATIONS.

Could he, who taught each Planet where to roll,
Describe or fix one movement of the Soul?
Who mark'd their points to rise or to descend,
Explain his own beginning or his end?

NOTES.

VEI. 37. Who saw it's round the Sun, in ellipfes fires here rise, &c.] Sir Ifaac vastly eccentrical, and very Newton, in calculating the nearly approaching to paravelocity of a Comet's moti- bolas. In which he was on, and the course it de- greatly confirmed, in obscribes, when it becomes vi- serving between two Cofible in it's descent to, and mets a coincidence in their ascent from, the Sun, con- perihelions, and a perfect jectured, with the highest agreement in their velociappearance of truth, that ties. Comets revolve perpetually

But when his own great work is but begun,
What Reason weaves, by Passion is undone.
Trace Science then, with Modesty thy guide;
First strip off all her equipage of Pride;
Deduct what is but Vanity, or Dress,
Or Learning's Luxury, or Idleness ;

NOTES.

VER. 45. Vanity, or dress,] These are the first parts of what the Poet, in the preceding line, calls the Scholar's equipage of Pride. By vanity, is meant that luxuriancy of thought and expression in which a writer indulges himself, to shew the fruitfulness of his fancy or invention. By dress, is to be understood a lower degree of that practice, in amplification of thought and ornamented expression, to give force to what the writer would convey: but even this, the Poet, in a fevere search after truth, condemns; and with great judgment. Conciseness of thought and fimplicity of expreffion, being as well the best instruments, as the best vehicles of Truth. Shake

45

spear touches upon this latter advantage with great force and humour. The Flatterer says to Timon in distress,

"I cannot cover "the monstrous bulk of "their ingratitude, with

any fize of words." The other replies, "Let it go " naked, men may fee't the "better."

VER. 46. Or Learning's Luxury, or Idleness;] The Luxury of Learning confifts in dressing up and disguifing old notions in a new way, so as to make them more fashionable and palateable, instead of examining and scrutinizing their truth. As this is often done for pomp and shew, it is called luxury; as it is often done too to save pains and labour, it is called idleness.

Or tricks to shew the stretch of human brain,
Mere curious pleasure, or ingenious pain;
Expunge the whole, or lop th' excrescent parts
Of all our Vices have created Arts;
Then fee how little the remaining sum,
Which serv'd the past, and must the times to come!
II. Two Principles in human nature reign;

50

Self-love, to urge, and Reason, to restrain;
Nor this a good, nor that a bad we call,
Each works it's end, to move or govern all :
And to their proper operation still,
Afcribe all Good; to their improper, Ill.
Self-love, the spring of motion, acts the foul;

55

Reason's comparing balance rules the whole.
Man, but for that, no action could attend,
And, but for this, were active to no end:

60

NOTES.

VER. 47. Or tricks to shew the stretch of human brain,] Such as the mathematical demonstrations concerning the small quantity of matter; the endless divifibility of it, &.

VER. 48. Mere curious pleasure, or ingenious pain;) That is, when Admiration fets the mind on the rack.

VER. 49, 50. Expunge the whole, or lop th' excrefcent parts Of all our Vices have created Arts;] i. e. Those parts of natural Philofophy, Logic, Rhetoric, Poetry, &c. that administer to luxury, deceit, ambition, effeminacy, &c.

Fix'd like a plant on his peculiar spot,
To draw nutrition, propagate, and rot;
Or, meteor-like, flame lawless thro' the void, 65
Destroying others, by himself deftroy'd.

Most strength the moving principle requires ;

Active its task, it prompts, impels, inspires.
Sedate and quiet the comparing lies,

Form'd but to check, delib'rate, and advise.

70

Self-love still stronger, as its objects nigh;

Reason's at distance, and in profpect lie:
That fees immediate good by present sense;

Reason, the future and the confequence.
Thicker than arguments, temptations throng, 75
At best more watchful this, but that more strong.

The action of the stronger to fufpend

79

Reason still use, to Reason still attend.
Attention, habit and experience gains ;
Each strengthens Reason, and Self-love restrains.
Let subtle schoolmen teach these friends to fight,
More studious to divide than to unite;

And Grace and Virtue, Sense and Reason split,
With all the rash dexterity of wit.

NOTES.

VER. 74. Reason, the fu- the future; and by argumen

ture and the consequence.]i.e. tation, the confequence. By experience Reason collects

C