ARGUMENT OF EPISTLE II.

Of the Nature and State of Man, with respect to Himfelf, as an Individual.

I. THE bufinefs of Man not to pry into God, but to ftudy himself. His Middle Nature; his Powers and Frailties, Ver. 1 to 19. The Limits of his Capacity, Ver. 19, &c. II. The two Principles of Man, Self-love and Reason, both necessary, Ver. 53, &c. Self-love the ftronger, and why, Ver. 67, &c. Their end the fame, Ver. 81, &c. III. The PASSIONS, and their use, Ver. 93 to 130. The Predominant Paffion, and its force, Ver. 132 to 160. Its Neceffity, in directing Men to different purposes, Ver. 165, &c. Its providential Use, in fixing our Principle, and ascertaining our Virtue, Ver. 177. IV. Virtue and Vice joined in our mixed Nature; the limits near, yet the things separate and evident: What is the Office of Reason, Ver. 202 to 216. V. How odious Vice in itself, and how we deceive ourselves in it, Ver. 217. VI. That, however, the Ends of Providence and general Good are answered in our Paffions and Imperfections, Ver. 238, &c. How usefully these are diftributed to all Orders of Men, Ver. 241. How useful they

are to Society, Ver. 251. And to Individuals, Ver. 263. In every state, and every age of life, Ver. 273, &c.

:

EPISTLE II.

I. KNOW then thyfelf, prefume not God to fcan,
The proper ftudy of Mankind is Man.

Plac'd on this ifthmus of a middle state,
A Being darkly wife, and rudely great:

Ver. 2. Ed. 1ft,

VARIATIONS.

With

The only fcience of Mankind is Man.

COMMENTARY.

VER. 2. The proper ftudy, &c.] The Poet having fhewn, in the firft epistle, that the ways of God are too high for our comprehension, rightly draws this conclufion; and methodically makes it the subject of his Introduction to the fecond, which treats of the Nature of Man.

But here presently the accufers of Providence would be apt to object, and say, "Admit that we ran into an excefs, when we pretended to censure or penetrate the defigns of Providence, a matter, perhaps, too high for us; yet have not you gone as far into the opposite extreme, while you only fend us to the knowledge of OURSELVES. You must mock us when you talk of this as a study; for who can doubt but we are intimately acquainted with our own Nature? The proper conclufion, therefore, from your proof of our inability to comprehend the ways of God, is, that we should turn ourselves to the study of the frame of general NATURE." Thus, I fay, would they be apt to object; for, of all Men, those who ca!! themselves Freethinkers are most given up to Pride; especially to that kind which confifts in a boasted knowledge of Man, the effects of which pride are fo well expofed

NOTES.

in

VER. 3. on this ifthmus] From Cowley, in the Ode on Life and Fame. As also line 205. in the 4th Epistle, To Kings, or to the Favourites of Kings.

WARTON.

With too much knowledge for the Sceptic fide,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest;
In doubt to deem himself a God, or Beast ;
In doubt his Mind or Body to prefer;
Born but to die, and reas'ning but to err;
Alike in ignorance, his reafon fuch,
Whether he thinks too little, or too much:

COMMENTARY.

5

10

Chaos

in the first Epistle. The Poet, therefore, to convince them that this ftudy is lefs cafy than they imagine, replies (from ver. 2 to 19.) to the first part of the objection, by defcribing the dark and feeble ftate of the human Understanding, with regard to the knowledge of ourselves. And further to strengthen this argument, he shews, in answer to the second part of the objection (from ver. 18 to 31.), that the highest advances in natural knowledge may be easily acquired, and yet we, all the while, continue very ignorant of ourselves. For that neither the cleareft fcience, which refults from the Newtonian philofophy, nor the moft fublime, which is taught by the Platonic, will at all affift us in this felfftudy; nay, what is more, that Religion itself, when grown fanatical and enthufiaftic, will be equally ufelefs: though pure and fober Religion will best inftruct us in Man's Nature; that knowledge being neceffary to Religion; whofe fubject is Man confidered in all his relations, and, confequently, whose object is God. WARBURTON.

NOTES.

VER. 11. Alike in ignorance, &c.] i. e. The proper fphere of his Reafon is fo narrow, and the exercise of it so nice, that the too immoderate use of it is attended with the fame ignorance that proceeds from the not ufing it at all. Yet, though in both these cafes he is abused by himself, he has it ftill in his own power to difabufe himself, in making his Paffions fubfervient to the means, and regulating his Reafon by the end of life. WARBURTON.

VER. 12. Whether he thinks too little,] It was obferved by Bayle, above an hundred years ago, " that philofophy might be com

pared

Chaos of Thought and Paffion, all confus'd;
Still by himself abus'd, or difabus'd;

Created half to rife, and half to fall;

Great Lord of all things, yet a prey to all;

Sole judge of truth, in endless error hurl'd :
The glory, jeft, and riddle of the world!

15

Go,

VARIATIONS.

After ver. 18. in the MS.

For more perfection than this state can bear
In vain we figh, Heav'n made us as we are.
As wifely fure a modeft Ape might aim
To be like Man, whofe faculties and frame
He fees, he feels, as you or I to be
An Angel thing we neither know nor fee.
Obferve how near he edges on our race;
What human tricks! how rifible of face!
It must be fo-why elfe have I the fenfe
Of more than monkey charms and excellence?
Why elfe to walk on two fo oft essay'd?
And why this ardent longing for a Maid?
So Pug might plead, and call his Gods unkind,
Till fet on end, and married to his mind.

Go, reas'ning thing! affume the Doctor's chair,
As Plato deep, as Seneca severe :

Fix moral fitnefs, and to God give rule,

Then drop into thyself, &c.—

NOTES.

pared to certain powders, fo very corrofive, that, having confumed the proud and spongy flesh of a wound, they would corrode even the quick and found flesh, rot the bones, and penetrate to the very marrow. Philofophy is proper at first to confute errors, but if she be not stopped there, fhe attacks truth itself; and, when she has her full scope, fhe generally goes fo far that the loses her self, and knows not where to ftop." What would Bayle have said if he had seen the uses to which Philosophy has been applied in the present times? WARTON.