A49903.xml

<TEI xmlns="http://www.tei-c.org/ns/1.0">
   <teiHeader>
      <fileDesc>
         <titleStmt>
            <title>Parrhasiana, or, Thoughts upon several subjects, as criticism, history, morality, and politics by Monsieur Le Clerk ... ; done into English by ****</title>
            <title>Parrhasiana. English</title>
            <author>Le Clerc, Jean, 1657-1736.</author>
         </titleStmt>
         <editionStmt>
            <edition>
               <date>1700</date>
            </edition>
         </editionStmt>
         <extent>Approx. 592 KB of XML-encoded text transcribed from 162 1-bit group-IV TIFF page images.</extent>
         <publicationStmt>
            <publisher>Text Creation Partnership,</publisher>
            <pubPlace>Ann Arbor, MI ; Oxford (UK) :</pubPlace>
            <date when="2011-04">2011-04 (EEBO-TCP Phase 2).</date>
            <idno type="DLPS">A49903</idno>
            <idno type="STC">Wing L823</idno>
            <idno type="STC">ESTC R16664</idno>
            <idno type="EEBO-CITATION">13364581</idno>
            <idno type="OCLC">ocm 13364581</idno>
            <idno type="VID">99272</idno>
            <availability>
               <p>To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to https://www.textcreationpartnership.org/ for more information about the project.</p>
            </availability>
         </publicationStmt>
         <seriesStmt>
            <title>Early English books online.</title>
         </seriesStmt>
         <notesStmt>
            <note>(EEBO-TCP ; phase 2, no. A49903)</note>
            <note>Transcribed from: (Early English Books Online ; image set 99272)</note>
            <note>Images scanned from microfilm: (Early English books, 1641-1700 ; 462:6)</note>
         </notesStmt>
         <sourceDesc>
            <biblFull>
               <titleStmt>
                  <title>Parrhasiana, or, Thoughts upon several subjects, as criticism, history, morality, and politics by Monsieur Le Clerk ... ; done into English by ****</title>
                  <title>Parrhasiana. English</title>
                  <author>Le Clerc, Jean, 1657-1736.</author>
               </titleStmt>
               <extent>[8], 304 (i.e. 312) p.   </extent>
               <publicationStmt>
                  <publisher>Printed for A. and J. Churchil ...,</publisher>
                  <pubPlace>London :</pubPlace>
                  <date>1700.</date>
               </publicationStmt>
               <notesStmt>
                  <note>Reproduction of original in Cambridge University Library.</note>
               </notesStmt>
            </biblFull>
         </sourceDesc>
      </fileDesc>
      <encodingDesc>
         <projectDesc>
            <p>Created by converting TCP files to TEI P5 using tcp2tei.xsl,
      TEI @ Oxford.
      </p>
         </projectDesc>
         <editorialDecl>
            <p>EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.</p>
            <p>EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).</p>
            <p>The EEBO-TCP project was divided into two phases. The 25,368 texts created during Phase 1 of the project (2000-2009), initially available only to institutions that contributed to their creation, were released into the public domain on 1 January 2015. The approximately 40,000 texts produced during Phase 2 (2009- ), of which 34,963 had been released as of 2020, originally similarly restricted, were similarly freed from all restrictions on 1 August 2020. As of that date anyone is free to take and use these texts for any purpose (modify them, annotate them, distribute them, etc.). But we do respectfully request that due credit and attribution be given to their original source.</p>
            <p>Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.</p>
            <p>Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.</p>
            <p>Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as &lt;gap&gt;s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.</p>
            <p>The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.</p>
            <p>Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).</p>
            <p>Keying and markup guidelines are available at the <ref target="http://www.textcreationpartnership.org/docs/.">Text Creation Partnership web site</ref>.</p>
         </editorialDecl>
         <listPrefixDef>
            <prefixDef ident="tcp"
                       matchPattern="([0-9\-]+):([0-9IVX]+)"
                       replacementPattern="http://eebo.chadwyck.com/downloadtiff?vid=$1&amp;page=$2"/>
            <prefixDef ident="char"
                       matchPattern="(.+)"
                       replacementPattern="https://raw.githubusercontent.com/textcreationpartnership/Texts/master/tcpchars.xml#$1"/>
         </listPrefixDef>
      </encodingDesc>
      <profileDesc>
         <langUsage>
            <language ident="eng">eng</language>
         </langUsage>
         <textClass>
            <keywords scheme="http://authorities.loc.gov/">
               <term>Aphorisms and apothegms --  Early works to 1800.</term>
               <term>Literature --  History and criticism.</term>
            </keywords>
         </textClass>
      </profileDesc>
      <revisionDesc>
         <change>
            <date>2009-09</date>
            <label>TCP</label>Assigned for keying and markup</change>
         <change>
            <date>2009-10</date>
            <label>SPi Global</label>Keyed and coded from ProQuest page images</change>
         <change>
            <date>2010-01</date>
            <label>Ali Jakobson</label>Sampled and proofread</change>
         <change>
            <date>2010-01</date>
            <label>Ali Jakobson</label>Text and markup reviewed and edited</change>
         <change>
            <date>2010-04</date>
            <label>pfs</label>Batch review (QC) and XML conversion</change>
      </revisionDesc>
   </teiHeader>
   <text xml:lang="eng">
      <front>
         <div type="title_page">
            <pb facs="tcp:99272:1" rendition="simple:additions"/>
            <pb facs="tcp:99272:1" rendition="simple:additions"/>
            <p>
               <hi>PARRHASIANA:</hi> OR, THOUGHTS UPON Several Subjects; AS, CRITICISM, HISTORY, MORALITY, AND POLITICS.</p>
            <p>By Monſieur <hi>Le Clerk,</hi> under the feigned Name of <hi>Theodorus Parrhaſi.</hi>
            </p>
            <p>Done into <hi>Engliſh</hi> by ****</p>
            <p>
               <hi>London:</hi> Printed for <hi>A.</hi> and <hi>J. Churchil,</hi> at the <hi>Black Swan,</hi> in <hi>Pater-Noſter-Row.</hi> MDCC.</p>
         </div>
         <div type="preface">
            <pb facs="tcp:99272:2" rendition="simple:additions"/>
            <pb facs="tcp:99272:2"/>
            <head>THE PREFACE OF THE AUTHOR.</head>
            <p>'TIS an Obſervation made long ago, That the World is pleaſed with Miſ<g ref="char:EOLhyphen"/>cellany Thoughts upon ſeveral Sub<g ref="char:EOLhyphen"/>jects, as appears not only by the kind reception the Thoughts of Monſieur <hi>Paſ<g ref="char:EOLhyphen"/>chal</hi> and Monſieur <hi>de la Bruyere</hi>'s Characters have found, but likewiſe by the <hi>Scaligerana, Perroniana, Sorberiana, Valeſiana, Mena<g ref="char:EOLhyphen"/>giana,</hi> &amp;c. ſome of which have ſeen ſeveral Editions. This gave me Encouragement to ſet down in Paper ſeveral Reflexions which I had made upon very different Subjects, and now to venture them abroad.</p>
            <p>I have not divided the Thoughts into ſeveral<note n="*" place="margin">This was our Au<g ref="char:EOLhyphen"/>thor's Mo<g ref="char:EOLhyphen"/>deſty: However<g ref="char:punc">▪</g> for the eaſe of the Engliſh Reader, we have divided it into Chap.</note> Chapters, but only by ſome Marginal Notes, becauſe I never pretended to give any thing fini<g ref="char:EOLhyphen"/>ſhed upon any of the Matters I treat of. How<g ref="char:EOLhyphen"/>ever I may affirm that, generally ſpeaking, they
<pb facs="tcp:99272:3"/>are better connected than any of thoſe I have men<g ref="char:EOLhyphen"/>tioned above. If I had ſo thought fit, I cou'd have ſwell'd each of them into ſeveral little Tracts, by making a few Additions to them, and ſome of them I might have diſtinguiſhed by Chapters: But before I cou'd bring them to this Regularity, I muſt of neceſſity ſay many Things, which have been deliver'd by others in ſo exact and perſpicuous a manner, that there was no oc<g ref="char:EOLhyphen"/>caſion to repeat them after them. My Deſign was only to touch upon thoſe Things, which to the beſt of my Knowledge were never ſaid before, or if they have been, were not ſo fully handled and ſupported, as now you find them. For Inſtance, there are ſeveral compleat Treatiſes of Rhe<g ref="char:EOLhyphen"/>torick, and the Art of writing Hiſtory, to which a Man may have recourſe in order to form in his Mind an exact Idea of theſe Sciences; but I never read or ſaw any of thoſe Matters ſo fully handled as they deſerve. And therefore the Reader may if he pleaſes join what I have ſaid concerning them as a Supplement to thoſe Trea<g ref="char:EOLhyphen"/>tiſes of Rhetorick and Hiſtory that are extant, or elſe furniſh himſelf out of others what is defi<g ref="char:EOLhyphen"/>cient in mine.</p>
            <p>The principal Thing I aim'd at in this Col<g ref="char:EOLhyphen"/>lection of different Thoughts, was to ſay ſome<g ref="char:EOLhyphen"/>thing that might be ſerviceable to the preſent Age: I leave it to the Reader to judge whether the Advertiſements I give him are well grounded, For my part, I am perſuaded that there was a neceſſity of ſaying ſomething like it, that Men of
<pb facs="tcp:99272:3"/>Parts may improve theſe Hints, and inlarge upon at their leiſure.</p>
            <p>Perhaps it may be objected that there is too great a Freedom in my Thoughts and Expreſ<g ref="char:EOLhyphen"/>ſions; but unleſs I am miſtaken, they can find nothing which in the least offends against Re<g ref="char:EOLhyphen"/>ligion and Good Manners. No Man living is more perſuaded of the Truth and Import<g ref="char:EOLhyphen"/>ance of both theſe things than my ſelf, and I ſhould never engage ſo heartily as to de<g ref="char:EOLhyphen"/>fend them against thoſe that attack them. The Obedience that is due to Sovereigns and Magiſtrates is not at all violated by this Li<g ref="char:EOLhyphen"/>berty, and 'tis no hard matter to be perſuaded of this Truth, in the Country where I live: Since there is not a Man here that has not reaſon to bleſs the Gentleneſs of the Govern<g ref="char:EOLhyphen"/>ment, and of its excellent Maxims, one of the chief of which is To ſuffer all that are Subjects to it to ſpeak freely, ſo long as they obey the Civil Laws. In effect let Men car<g ref="char:EOLhyphen"/>ry Liberty as high as they pleaſe, provided this Liberty be accompanied by a Love of Ju<g ref="char:EOLhyphen"/>ſtice and of Order, it will only better diſcover the excellence of this Government, and oblige thoſe that live under it to obey it with more cheefulneſs.</p>
            <p>As for the rest, the Liberty I have taken in this Collection was never intended to cre<g ref="char:EOLhyphen"/>ate any Quarrels. I have only made uſe of it to ſpeak general Truths, which I never apply but to Authors dead long ago. If any
<pb facs="tcp:99272:4"/>Perſons of the ſame Character are now alive, 'tis no fault of mine. It wou'd be impoſſible ever to Cenſure any Irregularities, if a Man were to ſtay till there were none to be found to whom his Cenſure might be applied. 'Tis ſufficient that he has no particular Views, and deſigns no ſuch matter.</p>
            <p>At the end of this Collection I have only en<g ref="char:EOLhyphen"/>deavoured to defend the Writings of a certain Author in whom I am intereſſed, and if I have anſwer'd the Calumnies of his Adverſaries ſome<g ref="char:EOLhyphen"/>what ſharply, I may ſafely ſay that it was not till after ſeveral of them had for a long time abuſed his Silence, and vented their Malice in the moſt injurious manner that could be. We uſe to ſuffer him who defends himſelf to ſpeak in a higher Tone than thoſe that attack his In<g ref="char:EOLhyphen"/>nocence, and the World paſſes by ſeveral Things in him which are not pardon'd in the Aggreſſors. But I here declare that I have expreſs'd my ſelf with much more Tenderneſs than thoſe who have fallen foul upon the Party whom I defend, and thoſe that have read their Libels will make no queſtion of it. I have not enter'd here into any Matter, but only contented my ſelf to touch ſome Matters of Fact, till I have a proper opportu<g ref="char:EOLhyphen"/>nity to explain theſe Matters, as far as I ſee convenient. In the mean time the Publick ought not to be ſurprized that the Perſon whom I here defend, has return'd no other Anſwer to thoſe who had a Mind to quarrel with him. He has been, and ſtill is taken up in ſome Occupations
<pb facs="tcp:99272:4"/>that appear more uſeful to him, and conſequent<g ref="char:EOLhyphen"/>ly ſuch as he ought more to mind. There are ſe<g ref="char:EOLhyphen"/>veral honeſt and diſcerning Judges that will not be wanting to eſpouſe his Party, till ſuch time as he defends himſelf, if ever he thinks it neceſ<g ref="char:EOLhyphen"/>ſary. If he's capable of doing the Publick any Service either in diſcovering or ſupporting any one Truth which is of general Importance, they are more obliged to him in my Opinion, than if he had formally convicted his Adverſaries, of a thouſand falſe Reaſonings, and a thouſand Ca<g ref="char:EOLhyphen"/>lumnies. As he is ready to ſacrifice his private Reſentments to the public Advantage, 'tis but reaſonable the Public ſhould do him Juſtice without his importuning them upon that ſcore.</p>
         </div>
         <div type="publishers_advertisement">
            <pb facs="tcp:99272:5"/>
            <head>Lately Publiſh'd,</head>
            <p>THE Hiſtorical Library of <hi>Diodorus</hi> the <hi>Sicilian.</hi> In fifteen Books. The firſt Five, contain the Antiqui<g ref="char:EOLhyphen"/>ties of <hi>Egypt, Aſia, Africa, Greece,</hi> the Iſlands, and <hi>Europe.</hi> The laſt Ten, an hiſtorical Account of the Affairs of the <hi>Perſians, Grecians, Macedonians,</hi> and other Parts of the World. To which are added, The fragments of <hi>Diodorus</hi> that are found in the Bibliotheca of <hi>Photius:</hi> Together with thoſe Publiſh'd by <hi>H. Valeſius, L. Rhodomannus,</hi> and <hi>F. <g ref="char:V">Ʋ</g>rſinus.</hi> Made Engliſh by <hi>G. Booth,</hi> of the City of <hi>Cheſter,</hi> 
               <abbr>Eſq</abbr> 
               <hi>in Folio.</hi>
            </p>
            <p>Three Diſcourſes of Happineſs, Virtue, and Liberty. Collected from the Works of the Learn'd <hi>Gaſſendi,</hi> by Monſieur <hi>Bernier.</hi>
            </p>
            <p>Letters written by Sir <hi>W. Temple,</hi> Baronet, and other Mi<g ref="char:EOLhyphen"/>niſters of State, both at Home and Abroad. Containing an Account of the moſt Important Tranſactions that paſs'd in <hi>Chriſtendom</hi> from 1665 to 1672. In Two Volumes. Review'd by Sir <hi>W. Temple</hi> ſometime before his Death: And Publiſh'd by <hi>Jonathan Swift</hi> Domeſtick Chaplain to His Excellency the Earl of <hi>Berkeley,</hi> one of the Lords Juſtices of <hi>Ireland.</hi>
            </p>
            <p>The Adventures of <hi>Telemachus</hi> the Son of <hi>
                  <g ref="char:V">Ʋ</g>lyſſes,</hi> Part 1.</p>
            <p>All the other Parts will ſoon be publiſhed, and ſold by <hi>A.</hi> &amp; <hi>J. Churchil.</hi>
            </p>
         </div>
      </front>
      <body>
         <div type="text">
            <pb n="1" facs="tcp:99272:5"/>
            <head>
               <hi>PARRHASIANA:</hi> OR, THOUGHTS ON Several Subjects.</head>
            <div n="1" type="chapter">
               <head>
                  <hi>CHAP. I.</hi> Of Poets and Poetry.</head>
               <p>
                  <note place="margin">What <g ref="char:V">Ʋ</g> ſe is to be made of the Poets.</note>ABundance of Men read the Poets, who don't know what a Poet is, or at leaſt can't expreſs what they mean by it. A Poet is one who invents, either in whole or in part, the Subject he treats of; who diſpoſes it in a certain Order proper to ſurprize the Reader, and make him attentive: In ſhort, he's one who expreſſes himſelf in a different man<g ref="char:EOLhyphen"/>ner from the Vulgar, not only in reſpect of the Cadence, but likewiſe of the Elocution. That is to ſay, when a Man ſets himſelf to read a Po<g ref="char:EOLhyphen"/>em,
<pb n="2" facs="tcp:99272:6"/>he ought to conſider, that he's going to read the Work of a Liar, who intends to entertain him with Fictions, or at leaſt with Truths ſo corrupt<g ref="char:EOLhyphen"/>ed, that 'tis no eaſie matter ſo diſtinguiſh one from t'other. We ought to remember, that by the glittering Pomp of his Expreſſion, he chiefly deſigns to ſurprize our Reaſon, and by the Har<g ref="char:EOLhyphen"/>mony of his Cadence to pleaſe our Ears; in order to make us admire his Subject, and give us a great Idea of himſelf. Such Conſiderations as theſe wou'd ſerve us inſtead of an Antidote when we read their Compoſitions, which perhaps may be of ſome Profit to thoſe who think rightly and juſtly; but are only fit to ſeduce others whoſe Reaſon is not ſtrong enough to paſs a true Judg<g ref="char:EOLhyphen"/>ment upon what pleaſes them too much.</p>
               <p>If it be demanded, what uſe a Man may make of the Poets, we are in the firſt place to diſtin<g ref="char:EOLhyphen"/>guiſh between the Ancients and the Moderns, be<g ref="char:EOLhyphen"/>tween thoſe that write in the living, and thoſe that write in the dead Languages. We muſt like<g ref="char:EOLhyphen"/>wiſe take care to diſtinguiſh between the Advan<g ref="char:EOLhyphen"/>tage a Man may reap from the Poets alone, and which is not to be had by reading any other Com<g ref="char:EOLhyphen"/>poſitions, and that which is common to the Wri<g ref="char:EOLhyphen"/>tings of the Poets, and thoſe of other Authors: For upon all theſe Heads a Man may ſay different things.</p>
               <p>Not to ſpeak of the Advantage, which is to be acquir'd by reading Authors in Proſe as well as in Verſe, 'tis certain that the ancient Poets may be ſerviceable to us in two reſpects. The firſt is, That they fill the Mind with admirable Leſſons of Morality and Politics, with which they embelliſh their Works, and that their Maxims being deli<g ref="char:EOLhyphen"/>ver'd in handſom Terms and in Verſe, not only affect us more, but make a more laſting Impreſſi<g ref="char:EOLhyphen"/>on
<pb n="3" facs="tcp:99272:6"/>upon our Memory. The ſecond is, That their Stile being noble and elevated, warms the Imagi<g ref="char:EOLhyphen"/>nation of thoſe that read them, and may accuſtom them to expreſs themſelves in a lively and ani<g ref="char:EOLhyphen"/>mated manner. For this reaſon, the ancient Rhe<g ref="char:EOLhyphen"/>toricians adviſed the Reading of them to thoſe that applied themſelves to the Study of Elo<g ref="char:EOLhyphen"/>quence.</p>
               <p>Theſe are in general the greateſt Advantages that may be drawn from the ancient Poets, for I don't call Diverſion an Advantage, which is the only uſe ſome Readers make of them, ſince a Man may do that by reading of Hiſtory: Beſides, that to read merely to amuſe one's ſelf ought not to be lookt upon as a ſerious Occupation. But you will ask me perhaps, Whether the Moderns, who write in <hi>Greek</hi> or <hi>Latin</hi> Verſe, may not be of equal Advantage? To which I anſwer in the Negative, That they are inferiour in all reſpects to the Ancients. Thoſe fine Sentences we ad<g ref="char:EOLhyphen"/>mire in their Writings, are ſcarce at all to be found in thoſe of the Moderns; and beſides, there's a vaſt difference between the Stile of the former and that of the latter.</p>
               <p>Several of the Moderns indeed have written <hi>Greek</hi> and <hi>Latin</hi> Verſes, but reſemble the Anci<g ref="char:EOLhyphen"/>ents, juſt as Apes may be ſaid to reſemble Men. They copy their Vices much more than their good Qualities, and indeed 'tis as dangerous to imitate the Thoughts of the Moderns as their Stile. In<g ref="char:EOLhyphen"/>ſtead of grave and noble Sentences, they give us nothing but groſs and mean Thoughts: Inſtead of Purity and Conciſeneſs, we find in them very ſu<g ref="char:EOLhyphen"/>ſpicious manners of Speaking, and tireſome re<g ref="char:EOLhyphen"/>petitions of ſynonymous Expreſſions, borrow'd out of the Ancients, and ill applied. There is ſcarce any modern Poet, either <hi>Greek</hi> or <hi>Latin,</hi>
                  <pb n="4" facs="tcp:99272:7"/>who may not juſtly be cenſured with a good part of what I have ſaid. For this reaſon no body recommends the Reading of them to ſuch as ſtu<g ref="char:EOLhyphen"/>dy the <hi>belles Lettres.</hi> We ſend our Youth to the Ancients, and counſel them to read over their Compoſitions, without ſo much as condeſcending to mention to them the modern Poets. In truth, it wou'd be full as ridiculous to read the Moderns, in order to inſtruct ourſelves in the ancient Poe<g ref="char:EOLhyphen"/>try, as it wou'd be to read the <hi>Italian</hi> Verſes<g ref="char:punc">▪</g> written by Foreigners, as for inſtance, thoſe of Monſieur <hi>Menage,</hi> to learn how to write in <hi>Ita<g ref="char:EOLhyphen"/>lian.</hi> All the World knows, that the <hi>Italians</hi> laugh at them, and find very notorious Soleciſms in them. We need not doubt but that the an<g ref="char:EOLhyphen"/>cient Poets, were they to riſe out of their Graves, wou'd laugh in like manner at our <hi>Greek</hi> and <hi>La<g ref="char:EOLhyphen"/>tin</hi> Verſes, and be amazed to find ſo many Peo<g ref="char:EOLhyphen"/>ple in the World, take ſuch mighty pains, and loſe ſo much time to ſucceed ſo wretchedly.</p>
               <p>If the ancient Philoſophers were to come up<g ref="char:EOLhyphen"/>on Earth again, and ſhould without prepoſſeſſion Study the modern Philoſophers, they wou'd ho<g ref="char:EOLhyphen"/>neſtly confeſs, that they are not to be compared to them in any reſpect, neither for the Art of Reaſoning juſtly, nor that of ordering and ex<g ref="char:EOLhyphen"/>preſſing their Thoughts with perſpicuity, nor for the importance of their Diſcoveries. We may paſs the ſame Judgment upon the ancient Critics, and the ancient Interpreters of the Holy Bible, compared with the Moderns. But as for the Po<g ref="char:EOLhyphen"/>ets, thoſe of latter Times (I deſire to be under<g ref="char:EOLhyphen"/>ſtood only of thoſe that write in the dead Lan<g ref="char:EOLhyphen"/>guages) are only Scholars in compariſon of thoſe of Antiquity. And what may the reaſon of this be? 'Tis becauſe the Moderns are ſordid Imita<g ref="char:EOLhyphen"/>tors of the Ancients, and can pretend to no<g ref="char:EOLhyphen"/>thing
<pb n="5" facs="tcp:99272:7"/>that is truly original, becauſe they are on<g ref="char:EOLhyphen"/>ly Poets by rote and by imitation, and have not penetrated into the Principles of their Art, as the modern Philoſophers, and the others, whom I juſt now mention'd, have done.</p>
               <p>To diſengage himſelf from this ſervile. Spirit of Imitation, a Man ought to write in his own Mother-tongue. By this means he will think leſs of the Expreſſions and Thoughts of the Anci<g ref="char:EOLhyphen"/>ents; and as he is full of modern Words and I<g ref="char:EOLhyphen"/>deas, with which he is perfectly well acquainted, he will become an Original. The Poets of this Character do the ſame ſervice to their Language and Nation, as the <hi>Greek</hi> and <hi>Latin</hi> Poets former<g ref="char:EOLhyphen"/>ly did to theirs. If no one has as yet appear'd upon the Stage, who has equal'd <hi>Homer</hi> and <hi>Vir<g ref="char:EOLhyphen"/>gil,</hi> in the modern Languages, the Reaſon of it in my opinion is, becauſe they are too much poſ<g ref="char:EOLhyphen"/>ſeſs'd by this Spirit of Imitation, and have not as yet dared to take thoſe Flights, which a noble I<g ref="char:EOLhyphen"/>magination, enlightned and regulated by good Senſe, might aſpire to. Beſides, they chequer their Writings too much with the poetic Orna<g ref="char:EOLhyphen"/>ments of ancient <hi>Greece</hi> and <hi>Italy,</hi> which a Man ought wholly to throw aſide, who deſigns to paſs for an Original. To effect this, ſome happy Genius ought to ſtart up, of a Spirit ſuperior to the Pedantry of the Schools, who ſhould give an Example to others, and perform all that <hi>Homer</hi> wou'd be capable of performing, were he now a<g ref="char:EOLhyphen"/>live; nay, to model Poetry a-new by the Ideas of good Senſe, which are infinitely better under<g ref="char:EOLhyphen"/>ſtood at preſent than they were formerly. Then we ſhould ſee Poems free from that abſurd Traſh of the Pagan Divinities, which the Ancients might well enough introduce into their Works, becauſe the People believed what was told con<g ref="char:EOLhyphen"/>cerning
<pb n="6" facs="tcp:99272:8"/>them. As now a-days we believe no<g ref="char:EOLhyphen"/>thing of this, 'tis impoſſible for us to reliſh theſe antiquated Decorations, without forgetting the Age wherein we live, and the Truths we are moſt aſſur'd of. We muſt, if I dare ſo expreſs myſelf, tranſplant our Minds to the paſt Ages, in order to get their Taſt and Manners, without which we can never reconcile ourſelves to theſe ſtrange Ornaments. However, thoſe Poets that have written in the modern Languages, may be of ſome uſe both for their Thoughts and Stile, as I have remarqu'd of the Ancients. I take it for granted that the <hi>French,</hi> and thoſe of other Na<g ref="char:EOLhyphen"/>tions who underſtand that Language, are no leſs obliged to <hi>Corneille, Deſpreaux, Racine, de la Fon<g ref="char:EOLhyphen"/>taine, de Fontenelle,</hi> and others that have excell'd in ſome ſorts of Poetry, as the Ancients cou'd poſſibly be to their beſt Poets. We find in their Writings a Vein of ſtrong manly Senſe, which is not common, an elevation and delicacy of Thoughts ſet off in ſuch beautiful Expreſſions, that we cannot read them without admiration. Other Nations, even thoſe of the North, pre<g ref="char:EOLhyphen"/>tend to have produced ſome Poets, that equal theſe, or at leaſt are not inferiour to them, but I am not able to judge of this matter.</p>
               <p>Having mention'd the principal Advantages that may be drawn from reading the Poets both an<g ref="char:EOLhyphen"/>cient and modern, 'tis requiſite I ſhould ſay ſome<g ref="char:EOLhyphen"/>thing likewiſe of the Miſchief they may do thoſe People who converſe too much with them, and have not ſufficiently cultivated their Reaſon. In the firſt place, The Poets are full of falſe Thoughts, by which if we are not deceived, yet we inſenſibly loſe a good Taſt and right Judgment, which are the fineſt Ornaments of Human Nature. By read<g ref="char:EOLhyphen"/>ing theſe ſorts of Books too often, not only with
<pb n="7" facs="tcp:99272:8"/>Indulgence, but even with Admiration for the beauty of the Stile, we inſenſibly accuſtom our<g ref="char:EOLhyphen"/>ſelves to think after the ſame manner, and to approve for juſt that which is entirely falſe. We may obſerve the ſame effects of Humane Weak<g ref="char:EOLhyphen"/>neſs in the reading of Authors of a quite differ<g ref="char:EOLhyphen"/>ent Character, which for the very ſame Reaſon, never fail to produce the ſame Effects. In ſome parts of the World, they read the <hi>Fathers</hi> of the <hi>Church,</hi> but eſpecially the <hi>Latines,</hi> being reſolved before-hand to find them polite and ſolid, and humbly to ſacrifice their Reaſon to them: Af<g ref="char:EOLhyphen"/>ter which they don't only give quarter to falſe Thoughts and ill Reaſonings, of which their Wri<g ref="char:EOLhyphen"/>tings are full, but by little and little they begin to admire and imitate them. They obſerve no other order in their Thoughts than what an Imaginati<g ref="char:EOLhyphen"/>on, heated by the Enthuſiaſms of a falſe Rhetoric, ſuggeſts; and every Argument, that makes but a tolerable appearance, paſſes for a good one. The ſame thing happens to thoſe who heat their Brain too much by reading the Poets: They arrive at that pitch at laſt as to have no manner of reliſh for exactneſs of Reaſoning. A Figure of Rheto<g ref="char:EOLhyphen"/>ric goes with them for a good Argument, provi<g ref="char:EOLhyphen"/>ded it be expreſs'd in fine Terms, and the Cadence of it be harmonious. As we pardon a thouſand ſilly things at an <hi>Opera</hi> in favour of the Muſic, ſo the agreeable ſound of Words, and the elegance of the Expreſſion makes us at firſt forgive ſuch things in the Poets, and afterwards in ourſelves.</p>
               <p>If we imitate the falſe Thoughts of the Poets, only by being converſant in their Writings, we muſt certainly much more ſpoil ourſelves by their Stile, but eſpecially when we are young. That which is not too ſwelling for Verſe, is inſupport<g ref="char:EOLhyphen"/>able in Proſe: and after we have been accuſtom'd
<pb n="8" facs="tcp:99272:9"/>to the Bumbaſt of the Poets, we are apt to think we crawl on the Ground, when we deliver our<g ref="char:EOLhyphen"/>ſelves in a plain natural manner, and the moſt elevated Language of Proſe ſeems dull and inſi<g ref="char:EOLhyphen"/>pid. Thus while we endeavour to write ſub<g ref="char:EOLhyphen"/>limely in Proſe, we fall into a poetical Affectati<g ref="char:EOLhyphen"/>on, which is condemned by all the Maſters of E<g ref="char:EOLhyphen"/>loquence.<note n="†" place="margin">In Pro<g ref="char:EOLhyphen"/>aem. <hi>Lib.</hi> VIII.</note> 
                  <hi>A Corruptiſſimo quo<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> Poetarum,</hi> ſays <hi>Quintilian, figuras, ſeu tranſlationes mutuamur, tum demum ingenioſi ſcilicet, ſi ad intelligendos nos opus fit ſit ingenio.</hi> 
                  <q>We borrow Figures and Meta<g ref="char:EOLhyphen"/>phors from the worſt of Poets, and think we are very ingenious, when a Man muſt have ſome Wit to underſtand us.</q>
               </p>
               <p>In the mean time, while we affect a Stile too figurative, we really fall into a cold inſipid one, which we pretended to avoid by taking the other Courſe. For can any thing in Nature be more inſipid than to think to ſham mean vulgar Things upon the World for great ones, merely becauſe they are expreſs'd in an elevated manner? This is the Reaſon why, while an Orator of this com<g ref="char:EOLhyphen"/>plexion puts himſelf almoſt into convulſive Fits that he may move his Auditory, they are either faſt aſleep, or in ſo perfect a ſtate of Inſenſibility, that 'tis near a-kin to ſleeping. And if he is ever ſo ill adviſed as to publiſh a Work of this nature, 'tis ten times worſe for him; for a Reader is in<g ref="char:EOLhyphen"/>finitely more rigorous than an Auditor.</p>
               <p>This is the Miſchief which the reading of the Poets may do ſuch as don't read them with Judg<g ref="char:EOLhyphen"/>ment enough. I don't here ſpeak of that it may have in common with the reading of other Works, which may corrupt the Mind and Heart, but of that Miſchief which is peculiar to itſelf, if we don't take care to prevent it.</p>
               <p>
                  <pb n="9" facs="tcp:99272:9"/>
                  <note place="margin">Why Poetry pleaſes ſo much.</note>THERE are only three things that can pleaſe us in any Diſcourſe, the Matter of which it is compoſed, the Order in which this Matter is di<g ref="char:EOLhyphen"/>ſtributed, and the Stile in which it is expreſſed. Poetry pleaſes in all theſe three Reſpects; but then there are abundance of things to be cenſured in Poetry upon theſe very Reſpects.</p>
               <p>The matter of Heroic and Tragic Poems, (to confine ourſelves at preſent only to them) plea<g ref="char:EOLhyphen"/>ſes us for the grandeur of the Actions and Events which it comprehends, and for the Incidents which are rare and ſurprizing, or proper to raiſe the Paſſions. That Admiration and Terror, that Pi<g ref="char:EOLhyphen"/>ty and Indignation, which they ſtir up by turns in us, employ and engage our Minds in what they repreſent, and give us a ſenſible pleaſure when we read them. The Heart of Man is made to be incited by Paſſions, it takes a delight in being moved; nothing in ſhort is ſo tireſome to it as a Calm, or ſo dull as Indolence, and 'tis up<g ref="char:EOLhyphen"/>on this account that the Poets gain it over to their Party. Who can read the Adventures of <hi>Turnus</hi> in the <hi>Aeneis,</hi> without being Affected by them, and without abandoning himſelf with plea<g ref="char:EOLhyphen"/>ſure to an agreeable Melancholy? Nay, we can<g ref="char:EOLhyphen"/>not read, without ſome emotion, a deſcription of the Paſſions that diſorder'd the unmerciful <hi>Mezentius,</hi> after the Death of his Son, which <hi>Virgil</hi> has expreſs'd in this manner:
<q>
                     <l>—<note n="†" place="margin">
                           <hi>Lib.</hi> Ae<g ref="char:EOLhyphen"/>neid. X. <hi>v.</hi> 871.</note> Aeſtuat ingens</l>
                     <l>
                        <g ref="char:V">Ʋ</g>no in corde pudor, miſtóque inſania luctu,</l>
                     <l>Et furiis agitatus amor, &amp; conſcia virtus.</l>
                  </q>
                  <q>Shame and Grief for the Death of his Son min<g ref="char:EOLhyphen"/>gled with a furious Anger, Love that provo<g ref="char:EOLhyphen"/>ked
<pb n="10" facs="tcp:99272:10"/>him to the laſt degree, and a ſenſe of his Valour incited his Soul all at once.</q> We are no longer in a condition to judge rightly of Things, when once our Paſſions have diſcompoſed us. We pardon every thing, nay, we imagine every thing to be good in a Poet, who knows how to un<g ref="char:EOLhyphen"/>hinge us.</p>
               <p>The <hi>Romans</hi> who were accuſtom'd to uſe their Victories with Generoſity, and who wou'd have thought it ſtrange to ſee a parcel of poor Fel<g ref="char:EOLhyphen"/>lows murder'd in cold Blood about the Herſe of a General that was fairly kill'd in Battel, did not however find fault with <hi>Virgil</hi> for introducing his <hi>Aeneas,</hi> the moſt pious of all Men, and the moſt beloved by the Gods, killing eight Wretches upon the funeral Pile of <hi>Pallas.</hi>
               </p>
               <q>
                  <l>—<note n="†" place="margin">
                        <hi>Lib.</hi> Ae<g ref="char:EOLhyphen"/>neid. X. <hi>v.</hi> 518. <hi>Vide &amp; Lib.</hi> XI. <hi>v.</hi> 18.</note> Sulmone creatos</l>
                  <l>Quatuor hîc juvenes, totidem quos educat <g ref="char:V">Ʋ</g>fens,</l>
                  <l>Viventes rapit, inferias quos immolet umbris,</l>
                  <l>Captivó<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> rogi perfundat ſanguine flammas.</l>
               </q>
               <p>Nothing can excuſe <hi>Virgil,</hi> but the Example of <hi>Homer,</hi> whom he has here imitated. For <hi>Homer</hi> makes <hi>Achilles</hi> commit the ſame Cruelty, who ſacrifices a dozen <hi>Trojans</hi> about <hi>Patroclus</hi>'s fune<g ref="char:EOLhyphen"/>ral Pile in the tweny third Book of the <hi>Ilias.</hi> But what may be pardon'd in an enraged brutal <hi>Hero;</hi> as <hi>Achilles</hi> really was, ought never to be forgiven in the pious <hi>Aeneas.</hi> Beſides, <hi>Virgil,</hi> who was a Man of better Senſe, and lived in an Age that was infinitely more polite than <hi>Homer</hi>'s, is leſs to be excuſed than he for making his Hero com<g ref="char:EOLhyphen"/>mit ſo barbarous an Action. However, the World takes no notice of this Inhumanity, out of reſpect to the great things that he makes <hi>Aeneas</hi> per<g ref="char:EOLhyphen"/>form, and the great Idea he gives of him in o<g ref="char:EOLhyphen"/>ther places.</p>
               <p>
                  <pb n="11" facs="tcp:99272:10"/>If <hi>Virgil</hi> has tranſgreſs'd againſt the Rules of De<g ref="char:EOLhyphen"/>cency in making his <hi>Aeneas</hi> guilty of ſo inhumane a piece of Cruelty, he has offended againſt good Senſe in changing thoſe Javelins, with which <hi>Po<g ref="char:EOLhyphen"/>lymneſtor</hi> had transfix'd <hi>Polydorus,</hi> into the Bran<g ref="char:EOLhyphen"/>ches of a Tree, the Root whereof was <hi>Polydorus</hi> himſelf, in his third Book of his <hi>Aeneis:</hi> in ma<g ref="char:EOLhyphen"/>king a golden Bough to ſprout from another Tree, in his ſixth Book; and in turning the burnt Ships of <hi>Aeneas</hi> into ſo many Sea-Nymphs, in the ele<g ref="char:EOLhyphen"/>venth.<note n="†" place="margin">
                     <hi>Voſſius inſtituti. Poet.</hi> Lib. 1. c. 2.</note> I know that the common way of excu<g ref="char:EOLhyphen"/>ſing <hi>Virgil,</hi> is by pretending, that in this he ac<g ref="char:EOLhyphen"/>commodated himſelf to the ancient Fables, and to the Ideas of the People, who had a great eſteem for theſe ſorts of Fictions, and thought the Poets uſed them ſparingly when they did not aſcribe things that were palpably contradictory to their Gods. Theſe Reaſons may ſerve to excuſe the ridiculous Tales of old Women, with which they rock their Children aſleep, but not a Poem de<g ref="char:EOLhyphen"/>ſign'd and carried on with a great deal of Art, where we ought to have nothing, but what is probable. It cannot be pretended that the <hi>Won<g ref="char:EOLhyphen"/>derful</hi> ſhews better in theſe ſorts of things than in thoſe that may really happen. If we muſt plain<g ref="char:EOLhyphen"/>ly ſpeak the truth, theſe Fictions are not won<g ref="char:EOLhyphen"/>derful, but altogether ridiculous. It will be grant<g ref="char:EOLhyphen"/>ed me, I ſuppoſe, that if <hi>Virgil</hi> had let them a<g ref="char:EOLhyphen"/>lone, the <hi>Aeneis</hi> had loſt none of its Beauties, and ſo he had ſaved us the Pains to excuſe them. To ſpeak impartially, our modern Romances are nothing but ſo many Poems in proſe; but ſhould the Authors of 'em ſtuff 'em with ſuch improbable Fictions, they wou'd ſoon be hiſs'd out of the World, altho' we find they introduce Heroes who lived in the remoteſt Ages. Such, in ſhort, is the famous Romance of <hi>Cyrus. Scudery</hi> had never had
<pb n="12" facs="tcp:99272:11"/>the ſatisfaction to ſee the Concluſion of that bul<g ref="char:EOLhyphen"/>ky Romance, had he fill'd it with ſuch monſtrous Chimeras: And his Bookſeller finding not vent for the firſt Parts, wou'd ſooner have been ſent to the Gallies, than he wou'd have continued them to the twelfth Volume. For my part all the Dif<g ref="char:EOLhyphen"/>ference I can find between the modern Romances and Poems, if we conſider the Matter of them, is no more than there is between the Pieces of two Painters, one of whom imitates Nature, and re<g ref="char:EOLhyphen"/>preſents nothing but what is to be ſeen, while the other deſigns Animals that were never in Nature, as an Elephant with a Crocodile's Head, or ſome ſuch Monſter as that. Theſe laſt Paintings wou'd rather offend than pleaſe the Sight, and the Beau<g ref="char:EOLhyphen"/>ty of the Colours, wou'd never be able to atone for the extravagance of the Painter. I need not give myſelf the trouble to apply this Compariſon to the Subject in hand.</p>
               <p>To come now to the Diſpoſition of a Poem, 'tis certain there is ſomething ſurprizing in it, and which at firſt ſight commands the Reader's attention, becauſe inſtead of taking up the Acti<g ref="char:EOLhyphen"/>on at the beginning, the Poet takes it up at the middle, which keeps the Reader in ſuſpence, and makes him eager to know, how the Heroe of the Piece came into thoſe Circumſtances wherein he at firſt finds him. <hi>Virgil</hi> in his <hi>Aeneis</hi> has obſerv'd this Conduct much better, than <hi>Homer</hi> has done in his <hi>Ilias.</hi> The latter begins with the Quarrel between <hi>Achilles</hi> and <hi>Agamemnon,</hi> and goes on ac<g ref="char:EOLhyphen"/>cording to the ſeries of Time without recounting any thing that had paſt before, but only by ſcraps and pieces, to which a Man muſt add a great deal to have a perfect Idea of the Trojan War, till the Death and Funeral of <hi>Hector,</hi> with which he con<g ref="char:EOLhyphen"/>cludes his Poem. 'Tis true indeed, that the <hi>O<g ref="char:EOLhyphen"/>dyſſee</hi>
                  <pb n="13" facs="tcp:99272:11"/>is much better managed, but the <hi>Aeneis</hi> is exquiſitely perfect. It begins at the ſeventh Year, and the Heroe of the Poem relates in the ſe<g ref="char:EOLhyphen"/>cond and third Book all that happen'd to him before. Thus the Reader, at his firſt dipping in it, finds himſelf engaged to read what follows, ſo ſoon as he has read the beginning, and that pity which the Misfortunes of the Trojans raiſe in him, and which <hi>Virgil</hi> at firſt ſets forth with ſo much Art, makes him extremely deſirous to know how they ſhall be delivered out of them. Altho' he knows well enough that 'tis a pure Fi<g ref="char:EOLhyphen"/>ction of the Poet, yet the Matter is ſo touching and ſo well diſpoſed, that he forgets that 'tis a Romance, and is not only as much affected by it as if it were a real Truth, but what is more, as if he were mightily intereſſed in it. From that very moment, as I have already obſerv'd, every thing pleaſes, and of Critics or ſevere Readers, we become zealous Admirers of him, after which we are concern'd for the Reputation of the Man whom we have admired. We cannot endure that any one, whoever he be, ſhould find any Defects in him, altho' they are never ſo palpable. This is the Reaſon why <hi>Zoilus,</hi> ſurnam'd the Scourge of <hi>Homer,</hi> made himſelf a thouſand times more deteſted for having had the preſumption to cen<g ref="char:EOLhyphen"/>ſure his Faults, than if he had blaſphem'd all the Gods. His very Memory was held in Horrour and Deteſtation among the Grammarians, the ſworn Partiſans of <hi>Homer,</hi> who fail'd not to poſ<g ref="char:EOLhyphen"/>ſeſs their Diſciples with the ſame Hatred of him, that is to ſay, The World; for all that learnt a<g ref="char:EOLhyphen"/>ny thing paſs'd at firſt under their Hands. Theſe Impreſſions that are made on us in our Childhood are not to be effaced without ſome trouble, ſo that we are not to wonder if the World has been
<pb n="15" facs="tcp:99272:12"/>ſo long prejudic'd in favour of <hi>Homer,</hi> even ſo far as to copy his very Faults.</p>
               <p>
                  <hi>Adrian de Valois,</hi> who was a very learned Man, has<note n="†" place="margin">
                     <hi>Valeſia<g ref="char:EOLhyphen"/>na,</hi> p. 63.</note> remark'd, that <hi>Virgil</hi> has committed a great fault in the Deſcription he makes of <hi>Aſcanius.</hi> He cou'd not well be leſs than ſeven Years old when <hi>Troy</hi> was taken, becauſe he was able to march along with his Father, who held him by the hand, when he fled out of that City. <hi>Scquitúr<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> patrem non paſſibus aequis,</hi> ſays <hi>Virgil</hi> in the ſecond Book of his <hi>Aeneis.</hi> Conſequently then, when <hi>Aeneas</hi> was at <hi>Carthage</hi> ſeven Years after, he was at leaſt fourteen Years old. <hi>Dido</hi> ſpeaks thus to <hi>Aeneas</hi> towards the end of the firſt Book:</p>
               <q>
                  <l>— Nam te jam ſeptima portat</l>
                  <l>Omnibus errantem terris &amp; fluxibus aeſtas.</l>
               </q>
               <p>In effect <hi>Aſcanius</hi> was able at this time to ſit his Horſe, and ride out a Hunting. Nay, this was not all, for no leſs Game wou'd content our young Spark, but a Boar or a Lion thundering down the Mountains. By which it appears that he was not only a good Horſeman, but that he was already Maſter of ſome Force and Courage.</p>
               <q>
                  <l>At puer Aſcanius,<note n="†" place="margin">Aeneid. <hi>Lib.</hi> IV. <hi>v.</hi> 156.</note> mediis in vallibus, acri</l>
                  <l>Gaudet equo, jám<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> hos curſu, jam praeterit illos:</l>
                  <l>Spumantem<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> dari pecora inter inertia votis</l>
                  <l>Optat aprum, aut fulvum deſcendere monte leonem.</l>
               </q>
               <p>Nevertheleſs in this very<note n="†" place="margin">
                     <hi>Aeneid.</hi> Lib. I. v. 722. IV. v. 84.</note> Book, as well as in the firſt, <hi>Dido</hi> dandles him upon her Knees like a Child of ſome four or five Years old. 'Tis viſi<g ref="char:EOLhyphen"/>ble that when <hi>Virgil</hi> put that Circumſtance into his Poem he forgot himſelf how old <hi>Aſcanius</hi> ought to have been according to his firſt ſuppoſition.
<pb n="14" facs="tcp:99272:12"/>However his Narration ſo takes up the Reader's Mind, that he is not ſenſible of this Contradicti<g ref="char:EOLhyphen"/>on, nay, and will not ſee it, when he is told of it.</p>
               <p>The third thing that makes us take ſo much pleaſure in reading the Poets is their Stile, where<g ref="char:EOLhyphen"/>in two things are to be obſerved: The firſt is the Expreſſion conſidered in itſelf, and the other the cadence or the harmony of their Verſe. Their Expreſſion pleaſes when it is according to the Rules of Art, becauſe it is pure, proper, and ſim<g ref="char:EOLhyphen"/>ple, when it ought to be ſo, and figurative when it ought to be otherwiſe. The Figures above all are frequently employ'd in their Compoſitions, drawn from the moſt elevated and beautiful things, ſo that they fill the Mind with nothing but noble and ſublime Ideas.</p>
               <p>Altho' in general Poets are obliged to follow the ſame Rules of Rhetoric as thoſe that write in Proſe, yet they are allow'd to employ much more Decoration, and to heighten all their Deſcriptions with the moſt lively Colours. There is as much difference between the ſame Subject, as it is ma<g ref="char:EOLhyphen"/>naged by a Poet, and by an Orator, as there is between an Aſſembly of Men dreſs'd in plain or<g ref="char:EOLhyphen"/>dinary Cloaths, and the ſame Aſſembly in their richeſt Apparel upon ſome ſolemn Feſtival. The Deſcriptions when finely touch'd, particularly charm the Reader, who fancies he does not read the Deſcriptions of things recounted by the Poet, but that he ſees them with his Eyes, and is pre<g ref="char:EOLhyphen"/>ſent at all the Actions. <hi>Homer</hi> is excellent upon this ſcore, which occaſion'd the ſaying, That he ſurpaſs'd the Painters, who only repreſent that which ſtrikes the Eye, whereas he frequently paints the Thoughts, without ſo much as ſpeak<g ref="char:EOLhyphen"/>ing. Therefore we ought not to be ſurprized
<pb n="16" facs="tcp:99272:13"/>if the Poets pleaſe us more than the Orators.</p>
               <p>The livelineſs of their Colours ſtrikes our Eyes ſo ſtrongly, that we forget with them the Rules of good Senſe, if we are not very much upon our Guard all the while we read them. The ir<g ref="char:EOLhyphen"/>regular Imagination of the Poet expreſſes itſelf in ſo noble and ſublime a manner, that it eaſily overpowers ours, and gives it the ſame Move<g ref="char:EOLhyphen"/>ments, by which itſelf is agitated, and this makes all its Irregularities to diſappear. For inſtance, <hi>Virgil</hi> it in the firſt Book of his<note n="†" place="margin">Verſ. <hi>25.</hi> &amp; ſeqq.</note> 
                  <hi>Aeneis,</hi> thus de<g ref="char:EOLhyphen"/>ſcribes the Habitation of the Winds.</p>
               <q>
                  <l>— Hîc vaſto Rex Aeolus antro</l>
                  <l>Luctantes ventos, tempeſtatéſ<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> ſonoras</l>
                  <l>Imperio permit, ac vinclis &amp; carcere fraenat.</l>
               </q>
               <p>
                  <q>Here in a vaſt Cavern King <hi>Aeolus</hi> commands the Winds that ſtruggle to get out, and the roaring Tempeſts which he impriſons.</q> I wou'd not have taken notice how ridiculous it was to make the four Winds to come out of one hole of a Rock in a little Iſland near <hi>Sicily,</hi> becauſe it may be replied, That the Poets are full of the like Blunders, and that we ought not to be ſo ſevere with them, if ſome Interpreters wou'd not bear us down, that all this was an effect of <hi>Vir<g ref="char:EOLhyphen"/>gil</hi>'s great Learning, who knew that the Winds ariſe from ſubterraneous Vapours. For, ſuppoſe it was ſo, (altho' 'tis by no means probable) he ought to have aſſign'd to each Wind its par<g ref="char:EOLhyphen"/>ticular Cave, and to have placed the Eaſt-wind at the moſt eaſterly part of <hi>Aſia,</hi> and ſo the reſt; ſince 'tis impoſſible to eſtabliſh the Source of the Winds, if there were one, any-where but to<g ref="char:EOLhyphen"/>wards thoſe places from whence they ſeem to come. For this Reaſon it was that the ancient
<pb n="17" facs="tcp:99272:13"/>
                  <hi>Greeks</hi> placed the Reſidence of <hi>Boreas</hi> in <hi>Thrace,</hi> who came from thence to carry away the Daugh<g ref="char:EOLhyphen"/>ter of the King of <hi>Athens;</hi> altho' I cannot com<g ref="char:EOLhyphen"/>prehend what ſhift he made to get home back a<g ref="char:EOLhyphen"/>gain, unleſs we anſwer like the Fellow, who ha<g ref="char:EOLhyphen"/>ving given the Name of the South-wind to the North-wind, defended himſelf by ſaying, <hi>That in truth it was the South-wind, brat that he was then en<g ref="char:EOLhyphen"/>deavouring to get home again.</hi> But let us ſee what follows:</p>
               <q>
                  <l>Illi indignantes magno cum murmure, montis</l>
                  <l>Circum clauſtra fremunt. Celsâ ſedet Aeolus arce,</l>
                  <l>Sceptra tenens, mollit<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> animos &amp; temperat iras.</l>
                  <l>Nî faciat, mania ac terras, coelúm<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> profundum</l>
                  <l>Quippe ferant rapidi ſecum, verránt<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> per auras.</l>
               </q>
               <p>
                  <q>Angry with being locked up in this manner, they rage with a great noiſe about the Moun<g ref="char:EOLhyphen"/>tain that confines them: But <hi>Aeolus</hi> who ſits on a high Eminence, with a Scepter in his Hand, ſoftens and moderates their Indignation. If he did not do ſo, they wou'd carry away with them the Sea, the Earth and Heaven like ſo many Balls thro' the Air.</q> This is what we may properly call, <hi>To throw the Houſe out of the Windows.</hi> Can it be ſuppoſed, with any manner of probability, that the Winds that ariſe from the Earth, and bruſh over its Surface, wou'd blow it the Lord knows whether, if ſome body did not look after them? Beſides, whither wou'd they blow it? What! to the imaginary Spaces, or the <hi>Intermons of</hi> Epicurus? What is this <hi>Heaven</hi> that the Winds wou'd carry through the Air? Some Interpreters ſay, That 'tis the Air itſelf: But what can be more ridiculous than to ſay, That the Wind carries <hi>the Air thro' the Air;</hi> that
<pb n="18" facs="tcp:99272:14"/>is to ſay, that the Air moving from a certain Quarter is carried croſs itſelf? If we are to un<g ref="char:EOLhyphen"/>derſtand the celeſtial Bodies, to wit, the fix'd Stars and Planets, 'tis not only a groſs miſtake in Phiſics, worſe than the idle Dreams of <hi>Epicurus,</hi> but a monſtrous Hyperbole. I know it may be replied, That <hi>Virgil</hi> conſiders the Winds as Per<g ref="char:EOLhyphen"/>ſons, nay, what is more, as Gods; but what<g ref="char:EOLhyphen"/>ever is feign'd of thoſe ſorts of Gods, whom the Mythologiſts call Phyſical Gods, ought to be founded upon the Nature of the things that are deify'd. Thus take it in what ſenſe you pleaſe, 'tis evident that we cannot excuſe this Paſſage. He ſtill adds,
<q>
                     <l>Sed pater omnipotens, ſpeluncis abdidit atris,</l>
                     <l>Hoc metuens, molém<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> &amp; montes inſuper altos</l>
                     <l>Impoſuit, regém<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> dedit, qui foedere certo</l>
                     <l>Et premere &amp; laxas ſciret dare juſtus habenas.</l>
                  </q>
               </p>
               <p>
                  <q>But the almighty Father (<hi>Jupiter</hi>) fearing this, hid them in black Caverns, and over them ſet maſſy high Mountains. Beſides this, he gave them a King, who by his Order knew how to hold in, and let looſe the Reins, according to cer<g ref="char:EOLhyphen"/>tain Laws.</q> As if two or three ſmall Moun<g ref="char:EOLhyphen"/>tains were able to keep in thoſe Deities, that with the Breath of their Mouth cou'd blow <hi>Hea<g ref="char:EOLhyphen"/>ven</hi> and <hi>Earth,</hi> whither they pleaſed, and as if a thing ſo changeable as the Winds, ſo far as we know any thing of this Nature, cou'd be ſubject<g ref="char:EOLhyphen"/>ed to Laws. However theſe magnificent Expreſ<g ref="char:EOLhyphen"/>ſions that <hi>Virgil</hi> uſes in this place, hood-wink the Reader to that degree, that he does not perceive the abſurdity of this Fiction. There are ſeve<g ref="char:EOLhyphen"/>ral more in <hi>Homer,</hi> which I will not examine, having no intention to make a compleat Critic
<pb n="19" facs="tcp:99272:14"/>upon theſe two celebrated Poets, or indeed any other.</p>
               <p>I know that what they call <hi>Probable</hi> and <hi>Won<g ref="char:EOLhyphen"/>derful</hi> in Poetry, ſignifies another thing than what we commonly call by that Name. We look up<g ref="char:EOLhyphen"/>on it in <hi>Homer</hi> and <hi>Heſiod</hi> as <hi>Wonderful,</hi> but not exceeding the Bounds of poetical <hi>Probability,</hi> that there are more<note n="†" place="margin">Hom. I<g ref="char:EOLhyphen"/>liad. <hi>Lib. XVIII.</hi> Heſiod. in Clypeo Herculis.</note> Sculptures upon one Buckler, in <hi>baſſo relievo,</hi> than can be imagined to be croud<g ref="char:EOLhyphen"/>ed in a Space a hundred times as big; that theſe Sculptures move and ſpeak as if they were ſo ma<g ref="char:EOLhyphen"/>ny living Perſons; nay, that ſome of them hang in the Air and fly about the Bucklers like Flies, yet don't ſtir from it. To excuſe the Ridiculouſ<g ref="char:EOLhyphen"/>neſs of theſe Fictions, 'tis pretended, that theſe Bucklers were wrought by a God; but, who e<g ref="char:EOLhyphen"/>ver ſaw the Gods work Miracles in this nature? All this had paſs'd for abſurd idle ſtuff, had it been written in Proſe, but we admire it in Verſe for the beauty of the Expreſſion, juſt as we ad<g ref="char:EOLhyphen"/>mire Groteſque Figures upon Marble for the fine<g ref="char:EOLhyphen"/>neſs of the Sculpture. This ſet <hi>Virgil</hi> upon imita<g ref="char:EOLhyphen"/>ting theſe Poets in his deſcription of <hi>Aeneas</hi>'s Shield, which is to be found in the eighth Book of the <hi>Aeneis,</hi> tho' it is not altogether ſo extra<g ref="char:EOLhyphen"/>vagant. <hi>Theocritus</hi> has attempted the ſame thing upon a wretched wooden Cup, in his firſt <hi>Idylli<g ref="char:EOLhyphen"/>um,</hi> where he likewiſe repreſents things, which Sculpture cannot expreſs.</p>
               <p>But that we may be the better able to con<g ref="char:EOLhyphen"/>ceive the Ridiculouſneſs of this poetical Probabi<g ref="char:EOLhyphen"/>lity, let us hear what <hi>Ariſtotle</hi> ſays of it in his Art of Poetry, altho' he pretends to defend the Poets, and to give them Rules.<note n="†" place="margin">
                     <hi>Chap. XXV.</hi> We follow the Verſion of <hi>M. Dacier.</hi>
                  </note> 
                  <hi>We ought,</hi> ſays he, <hi>to uſe the</hi> Wonderful <hi>in Tragedy, but much more in an Epic Poem, which, is this reſpect, goes as far as the</hi> Unreaſonable: <hi>For as in an Epic Poem we
<pb n="20" facs="tcp:99272:15"/>don't ſee the Perſons that Act, all that exceeds the bounds of Reaſon, is very proper to produce the Won<g ref="char:EOLhyphen"/>derful in it. For Example, what</hi> Homer <hi>tells us of</hi> Hector<hi>'s being purſued by</hi> Achilles, <hi>wou'd be ridicu<g ref="char:EOLhyphen"/>lous upon the Theatre, for no one cou'd forbear laugh<g ref="char:EOLhyphen"/>ing to behold the Greeks on one ſide, without making any motion, and</hi> Achilles <hi>on the other, who purſues</hi> Hector, <hi>and gives the Sign to his Troops: But this is not ſeen in an Epic Poem. Now the Wonderful is always agreeable, and for a proof of this, we find that thoſe that relate a Story, commonly add to the Truth, that they may better pleaſe the Hearers.</hi> This is well enough, when we don't carry Matters far<g ref="char:EOLhyphen"/>ther than they'll bear; but when we go to the <hi>
                     <g ref="char:V">Ʋ</g>nreaſonable,</hi> we make ourſelves ridiculous to thoſe that love to uſe their Reaſon in every thing, that is, to all wiſe Perſons. <hi>A Poet,</hi> ſays he a little lower, <hi>ought rather to chooſe things Impoſſible, pro<g ref="char:EOLhyphen"/>vided they have the air of Probability, than the Poſ<g ref="char:EOLhyphen"/>ſible, that are incredible, with all their Poſſibility.</hi> I own that all that is <hi>Poſſible</hi> is not credible; but whatever is <hi>Impoſſible,</hi> in my Opinion, is much leſs ſo. 'Tis to no purpoſe to ſay, That what is im<g ref="char:EOLhyphen"/>poſſible to Men, is not ſo to the Gods; and ſo that when the Gods intervene, thoſe things that are impoſſible to Men, become probable. A Man that has not debauch'd his Taſt by a blind admi<g ref="char:EOLhyphen"/>ration of Antiquity, cannot digeſt this fooliſh pro<g ref="char:EOLhyphen"/>fuſion of Miracles for the ſake of Trifles, of which <hi>Homer</hi> is ſo full. None but the<note n="†" place="margin">Inhabi<g ref="char:EOLhyphen"/>tants, of the Iſle of <hi>Scheria,</hi> in the Ionic Sea.</note> 
                  <hi>Phaeacians,</hi> whom <hi>
                     <g ref="char:V">Ʋ</g>lyſſes</hi> banter'd as he pleas'd, without fearing to of, he ca<gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>l'd a Liar for his pains, cou'd divert them<g ref="char:EOLhyphen"/>ſelves with reading theſe ridiculous Miracles, were they not told with all the agreeableneſs imaginable, I mean as to the Expreſſion.</p>
               <p>Another thing which contributes very much to ſurprize our Reaſon in reading the Poets, is the
<pb n="21" facs="tcp:99272:15"/>pleaſant Cadence of their Verſe, which flatters our Ears after the ſame manner as Muſic does. When an Air pleaſes us, we never conſider the Words, as we find it by experience at an <hi>Opera,</hi> which we are not able to read with any tolerable pati<g ref="char:EOLhyphen"/>ence; but when 'tis repreſented on the Theatre, we hear it with admiration. As Muſic charms our Ears, by ſtriking them differently at ſeveral certain meaſur'd times; by never paſſing all on the ſudden from one extreme Tone to another, which is quite oppoſite to it, by carrying no Tone too high for fear of ſhocking our Ears, but by em<g ref="char:EOLhyphen"/>ploying Tones that are proportion'd to our Or<g ref="char:EOLhyphen"/>gans; and laſtly, by making us hear the ſame Ca<g ref="char:EOLhyphen"/>dences, in the ſame Order, more than once: Af<g ref="char:EOLhyphen"/>ter the ſame manner the Poets, by uſing Syllables of a certain quantity (I ſpeak of the <hi>Latines</hi> and <hi>Greeks</hi>) in certain places; by chooſing Words of an agreeable Sound; by breaking their Courſe, which wou'd otherwiſe ſeem harſh, with <hi>Caeſuras;</hi> and by making us feel this Harmony ſome time after, fill our Ears ſo deliciouſly, that they obtain our Favour for a world of falſe Thoughts.</p>
               <p>To be convinced of the truth of this Aſſertion, a Man need only ſet the fineſt Paſſages of the Poets in the natural order of Conſtruction, and he will find nothing in them to pleaſe him. Altho' we may there diſcover <hi>Disjecti membra Poetae,</hi> to uſe <hi>Horace</hi>'s Expreſſion, 'tis all of it nothing but a cold heap of great Words. Let us take, for In<g ref="char:EOLhyphen"/>ſtance, the beginning of <hi>Simon</hi>'s Speech in the ſe<g ref="char:EOLhyphen"/>cond Book of the <hi>Aeneis,</hi> which is aſſuredly the moſt artificial Speech that can be made, and Charms every one that reads it. <hi>Equidem, Rex, f<gap reason="illegible" resp="#PDCC" extent="2 letters">
                        <desc>••</desc>
                     </gap>t <gap reason="illegible" resp="#PDCC" extent="1 letter">
                        <desc>•</desc>
                     </gap>bor ti<g ref="char:EOLhyphen"/>bi cuncta, quaecun<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> ſucrint vera, neque nega<gap reason="illegible" resp="#PDCC" extent="2 letters">
                        <desc>••</desc>
                     </gap>o n<gap reason="illegible" resp="#PDCC" extent="1 letter">
                        <desc>•</desc>
                     </gap>e de gente Argolicâ. Hoc primum; nec ſi improba for<g ref="char:EOLhyphen"/>tuna finxit Sinonem miſerum, finget etiam va<gap reason="illegible" resp="#PDCC" extent="4 letters">
                        <desc>••••</desc>
                     </gap>,
<pb n="22" facs="tcp:99272:16"/>mendacémque.</hi> Here indeed is a Latin Diſcourſe, however it does not come up to the Majeſty of Verſe. I will not give any more Inſtances of this Nature, becauſe every Man may try this Ex<g ref="char:EOLhyphen"/>periment, in any place he thinks fit to ſingle out. 'Tis likewiſe eaſie to tranſpoſe after the ſame manner the deſcription of <hi>Aeolus</hi>'s Den, and the Reader will ſoon perceive that the Cadence of the Verſe ſerves very much to help it off.</p>
               <p>
                  <note place="margin">The Incon<g ref="char:EOLhyphen"/>veniences of Poetry.</note>HOWEVER there's one thing to be ob<g ref="char:EOLhyphen"/>ſerv'd in relation to Verſe, which is, That if the Poets have ſome Advantage over thoſe that write in Proſe, by reaſon of their Cadence, there are ſeveral Inconveniences which they cannot always avoid. For Inſtance, They cannot ſay all they have a mind to ſay, neither do they ſay it in that manner as they cou'd wiſh; they are forc'd to convert the Order of the Words, tho' never ſo much againſt their Inclination; they frequently ſay that which they wou'd not ſay, and clog their Diſcourſe with ſuperfluous Epithets, and ſome<g ref="char:EOLhyphen"/>times forced ones, to fill up the Meaſure of their Verſe. There are abundance of noble ſignificant Words, that cannot ſtand in ſome ſorts of Poe<g ref="char:EOLhyphen"/>try, eſpecially the Heroic, ſo that they are of<g ref="char:EOLhyphen"/>ten forced to lay aſide good Thoughts that come into their Head, becauſe Words that are neceſſa<g ref="char:EOLhyphen"/>ry to expreſs them fully, cannot come into the Verſe. If the Poet is not reſolved to part with his Thought, he muſt employ other Words that are not proper, and often invert them ſtrangely to make up his Meaſure. 'Tis true indeed, that in this reſpect we are apt to do the Poets Juſtice enough, in favour of their Cadence, ſince we have been ſo complaiſant as to beſtow the Name of Fi<g ref="char:EOLhyphen"/>gures upon real Faults of Diſcourſe, according
<pb n="23" facs="tcp:99272:16"/>to the Obſervation of <hi>Quintilian:</hi>
                  <note n="†" place="margin">Lib. 1. c. 8.</note> 
                  <hi>Poetis quia plerum<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> metro ſervire coguntur, adeò ignoſcitur, ut vitia ipſa aliis in carmine appellationibus nominantur. Me<g ref="char:EOLhyphen"/>taplaſmos enim &amp; Schematiſmos, &amp; Schemata vo<g ref="char:EOLhyphen"/>camus, &amp; laudem virtutis neceſſitati damus.</hi> 
                  <q>We are ſo favourable to the Poets, becauſe they are confin'd to meaſure, that even Vices in Verſe, go under other Names. We call them Meta<g ref="char:EOLhyphen"/>plaſms and Figures, and praiſe that as a Beau<g ref="char:EOLhyphen"/>ty, which was the meer effect of Neceſſity.</q>
               </p>
               <p>But there is nothing ſo inconvenient, as when being at a loſs how to fill up a Verſe which is well begun, they are obliged to end it ill. Nothing is more common in <hi>Homer</hi> and <hi>Heſiod</hi> than theſe Botches of a word or more to ſtop up the Gap. Nay, we find whole Verſes and Expreſſions, that return every moment upon us, rather to ſerve for <hi>Paſſevolans,</hi> if I may be allow'd ſo to ſpeak, and to make up the number, than for any real Neceſ<g ref="char:EOLhyphen"/>ſity. What they might very well expreſs in one word or two, they frequently employ a whole Verſe to do it in, and ſometimes more; and all this to no other purpoſe than to make the Diſ<g ref="char:EOLhyphen"/>courſe more inſipid and tireſome. Had I written this Book in Latin, I wou'd have cited Examples enough to juſtifie this Aſſertion, in the mean time I appeal for the truth of it to all thoſe that have read theſe Poets, with a mind diſengaged from the Prejudices of the Grammarians.</p>
               <p>'Tis very probable that the Reaſon why <hi>Vir<g ref="char:EOLhyphen"/>gil,</hi> who has avoided theſe Faults more carefully than the above-mention'd <hi>Greek</hi> Poets, left ſome imperfect Verſes in his <hi>Aeneis,</hi> was only becauſe he cou'd not at firſt fill them up without making ſome Botches, or at leaſt ſome uſeleſs Repetiti<g ref="char:EOLhyphen"/>ons. There are ſome Paſſages in his life rela<g ref="char:EOLhyphen"/>ting to this Affair, which deſerve our Obſervati<g ref="char:EOLhyphen"/>on.
<pb n="24" facs="tcp:99272:17"/>However he cou'd not avoid, and that very often, to uſe ſeveral Words and Expreſſions, that only ſerve to fill up the Meaſure. Thus in the firſt Book of his <hi>Aeneis,</hi> having aſſign'd a little before the Reaſons why <hi>Juno</hi> was ſo implacable an Adverſary to <hi>Aeneas,</hi> he repeats it again a<g ref="char:EOLhyphen"/>bout the fortieth Verſe, <hi>Aeternum ſervans ſub pe<g ref="char:EOLhyphen"/>ctore vulnus.</hi> "Carrying an eternal Wound in "her Soul. Take away theſe words, and you maim the Verſe indeed, but not the Senſe. A little lower <hi>Juno</hi> promiſes <hi>Deiopeia</hi> for a Wife to <hi>Aeolus</hi> in theſe Words:
<q>
                     <l>Connubio jungam ſtabili, propriámque dicabo,</l>
                     <l>Omnes let tecum, meritis pro talibus, annos</l>
                     <l>Exigat &amp; pulchrâ faciat to prole parentem.</l>
                  </q>
               </p>
               <p>
                  <q>I will give her you in Marriage for ever, that ſhe may paſs her Days with you, and make you the Father of fine Children.</q> There's no<g ref="char:EOLhyphen"/>thing more belongs to the Senſe than theſe Words, <hi>Connubio jungam, quae pulcrâ faciat to prole parentem.</hi> 
                  <q>I will give her you in Marriage, that ſhe may bring you fine Children, whatever the Inter<g ref="char:EOLhyphen"/>preters have ſaid upon this place.</q> 
                  <hi>Jupiter</hi> as he is telling <hi>Venus</hi> what the Fortune wou'd be of <hi>Aeneas</hi>'s Poſterity, to let her know that <hi>Aſcanius</hi> wou'd Reign thirty Years, thus expreſſes himſelf, <hi>v.</hi> 271.
<q>
                     <l>At puer Aſcanius, cui nunc cognomen Iulo</l>
                     <l>Additur, (Ilus erat dum res ſtetit Ilia Regno)</l>
                     <l>Trignta magnos volvendis menſibus orbes</l>
                     <l>Imperio explebit.</l>
                  </q>
                  <q>But young <hi>Aſcanius,</hi> who is at preſent Sir<g ref="char:EOLhyphen"/>nam'd <hi>Iulus</hi> (he was call'd <hi>Ilus</hi> while the King<g ref="char:EOLhyphen"/>dom
<pb n="25" facs="tcp:99272:17"/>of <hi>Ilion</hi> laſted) will Reign thirty long Years.</q> Now nothing is eſſential in this Paſ<g ref="char:EOLhyphen"/>ſage, but the three firſt Words of the firſt Verſe, and the third Verſe, <hi>At puer triginta,</hi> &amp;c. Whe<g ref="char:EOLhyphen"/>ther we put the other words in <hi>Jupiter</hi>'s Mouth, or the Poets, who ſpeaks by the Parentheſis, 'tis a Botch which the neceſſity of the Metre extort<g ref="char:EOLhyphen"/>ed from <hi>Virgil.</hi> What is the worſt on't is this, That injudicious Poets who have taken theſe Faults for Beauties, have often drain'd themſelves to repeat the ſame thing in different Words, as if the Readers were to eſteem their Verſes not by their intrinſic Worth, but by their Number. <hi>Ovid</hi> and <hi>Lucan</hi> have been very juſtly charged with this Fault, altho' the latter wanted not the poetical Enthuſiaſm, and the former had the moſt eaſie Verſification in the World.</p>
               <p>
                  <note place="margin">Perſonal Defects of Poets.</note>IN the<note n="†" place="margin">
                     <hi>p.</hi> 318. Edit. Col.</note> 
                  <hi>Scaligerana</hi> we meet with this Judg<g ref="char:EOLhyphen"/>ment of <hi>Scaliger, No Man ever was a Poet, or lo<g ref="char:EOLhyphen"/>ved to read the Poets, but his Heart was ſeated in the right place.</hi> He expreſſes it much more warm<g ref="char:EOLhyphen"/>ly in<note n="*" place="margin">Tho' our Au<g ref="char:EOLhyphen"/>thor has not cited it, yet I thought it wou'd not be a miſs to ſet it down, <hi>Nunquam Poeſis, aut poetarum amor in abjectum &amp; humilem animam cadit, &amp; omnium maxime divina ſequitur ingenia, eorum<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> perpetuus fere comes,</hi> Ibid.</note> 
                  <hi>Latin.</hi> I ſuppoſe that by having <hi>his Heart ſeated in the right place,</hi> he means, having a good Opinion of himſelf, for indeed there are few Poets who have not a leaning that way. Poe<g ref="char:EOLhyphen"/>tical Enthuſiaſm makes theſe Gentlemen believe that they are above the ordinary Race of Man<g ref="char:EOLhyphen"/>kind, becauſe they ſpeak a Language peculiar to themſelves, and when this Fury ſeizes them, there are certain Traces in their Countenance, which ſufficiently declare that,
<q>
                     <note n="†" place="margin">
                        <hi>Hor.</hi> L. II. Sat. vii. <hi>v.</hi> 117.</note>Aut inſanit homo, aut verſus facit —</q>
                  <pb n="26" facs="tcp:99272:18"/>"This Man is either a Fool or a Poet. Their ſlow walking, their diſcompoſed Air ſeems to come from this; for being accuſtom'd to make Verſes, and bite their Nails as they walk, they wou'd perſwade us that they are thinking on ſomething when they thinking on juſt nothing. To return to <hi>Scaliger,</hi> if he believed that Poets or Lovers of Poetry were uncapable of ſtooping to mean things, 'tis certain he cou'd never reckon thoſe for Poets or Lovers of Poetry, who have written ſo many Verſes in Praiſe of the <hi>Roman</hi> Emperors and their Favorites, whoſe Vices they have commended as well as their Virtues: that is to ſay, <hi>Virgil, Horace, Ovid, Statius, Martial,</hi> and the reſt whom I need not mention, after I have mention'd theſe five; the three firſt of which exceſſively flatter'd <hi>Auguſtus,</hi> and thoſe that were near his Perſon, and the other two the infamous <hi>Domitian.</hi> What meaneſſes in particular did not <hi>Ovid</hi> ſtoop to, to get himſelf recall'd from Ba<g ref="char:EOLhyphen"/>niſhment? Did not <hi>Virgil</hi> and <hi>Horace</hi> place <hi>Au<g ref="char:EOLhyphen"/>guſtus,</hi> when living, among the number of the Gods? Thus we cannot excuſe this Judgment of <hi>Scaliger,</hi> who was no Poet, tho' he writ Ver<g ref="char:EOLhyphen"/>ſes ſometimes, but by Virtue of the poetical Pri<g ref="char:EOLhyphen"/>viledge of Lying, when there was an occaſion for it.</p>
               <p>
                  <note place="margin">An Exami<g ref="char:EOLhyphen"/>nation of what <hi>Ho<g ref="char:EOLhyphen"/>race</hi> ſays in, Favour of Poets.</note>
                  <hi>HORACE</hi> in the firſt Epiſtle of his ſecond Book, which is addreſs'd to <hi>Auguſtus</hi> makes a ſort of an Apology for the Poets, upon which 'tis no hard matter to confute him:
<q>
                     <l>Hic error tamen, &amp; levis haec inſania quantas</l>
                     <l>Virtutes habeat ſic collige; vatis avarus</l>
                     <l>Non temerè est animus; verſus amat, hoc ſtudet unum,</l>
                  </q>
                  <q>
                     <pb n="27" facs="tcp:99272:18"/>Learn, ſays he, the Virtues that accompany this Fault and this ſlight Folly. 'Tis rare that a Poet has a covetous Soul, he loves nothing but Verſes: this is his only Paſſion.</q> But this Paſ<g ref="char:EOLhyphen"/>ſion for making Verſes ſometimes agrees well e<g ref="char:EOLhyphen"/>nough with that of getting Mony, and there are few People that think they ought to be better conſider'd for the Pains they take than the Poets. <hi>Horace,</hi> to do him Juſtice, was not Covetous, as far as we can jugde of him by his Writings; but one of the <hi>Grecian</hi> Poets, whom he eſteem'd a<g ref="char:EOLhyphen"/>bove the reſt, I mean the inimitable <hi>Pindar,</hi> was as greedy a Wretch as a Man well cou'd be. His Odes were purely written to get the Pence, and we find him all along making a Panegyric upon Riches, which ſhow'd plainly enough that he ex<g ref="char:EOLhyphen"/>pected a Preſent for his Pains. What can be more ſcandalous than the Compliment he makes to <hi>Xe<g ref="char:EOLhyphen"/>nocrates</hi> of <hi>Agrigentum,</hi> in the ſecond of his <hi>Iſth<g ref="char:EOLhyphen"/>mians. The Muſe,</hi> ſays he, <hi>was not then a Friend to Gain, nor Mercenary, and it was not the faſhion to ſell the ſweet and agreeable Songs of</hi> Terpſichore, <hi>that have their Forehead ſilver'd; but at preſent ſhe gives leave to follow the Advice of an</hi> Argian, <hi>which is not repugnant to the Truth. Riches, Rich<g ref="char:EOLhyphen"/>es make a Man,</hi> cry'd he, <hi>being himſelf deſtitute of Mony and Friends: You are Wiſe, and I don't ſing to an Ignorant.</hi> This was enough to make a Man that knew his Right Hard from his Left to com<g ref="char:EOLhyphen"/>prehend, that the Poet wanted to be greas'd in the Hand. If<note n="*" place="margin">This is he who writ <hi>La Pucelle,</hi> a <hi>French</hi> Heroic Poem, in the compoſing of which he took up near twenty Years, which occaſion'd the following Epigram upon him:
<q>
                        <l>Illa Capellani dudum expectata Puella,</l>
                        <l>Post longa, in lucem tempora, venit anus.</l>
                     </q>
The Reaſon why he was ſo long about it, was becauſe he had a Penſion of Two Thoſand Franks a Year from the Duke of <hi>Longueville,</hi> which he thought wou'd be ſtopt after the publiſhing of his Poem. <hi>See the</hi> Me<g ref="char:EOLhyphen"/>nag. <hi>Vol.</hi> 1. <hi>p.</hi> 38.</note> 
                  <hi>Chapelain</hi> had been comparable in
<pb n="28" facs="tcp:99272:19"/>any reſpect to <hi>Pindar,</hi> there had been another Po<g ref="char:EOLhyphen"/>et too, who muſt have been turn'd out of <hi>Horace</hi>'s number. But <hi>Pindar</hi> alone is ſufficient to prove him miſtaken, and I leave to ſuch as have more leiſure than myſelf to compile a Catalogue of covetous Poets. I will only obſerve that <hi>Horace</hi> contradicts himſelf afterwards, where he thus ral<g ref="char:EOLhyphen"/>lies a Comic <hi>Latin</hi> Poet. <hi>v.</hi> 173,
<q>
                     <l>Quantus ſit Doſſennus edacibus in Paraſitis,</l>
                     <l>Quà non aſtricto percurrat pulpita ſocco,</l>
                     <l>Geſtit enim in loculos nummum demittere, post hac</l>
                     <l>Securus cadat, an recto ſtet fabula talo.</l>
                  </q>
                  <q>How many Verſes does <hi>Doſſennus</hi> employ to deſcribe gluttonous Paraſites? How much li<g ref="char:EOLhyphen"/>berty does he allow himſelf in regard of the Meaſure? His whole Ambition is to get Mony in his Pocket for his Plays, and he does not trouble himſelf at all whether they ſucceed af<g ref="char:EOLhyphen"/>terwards, or not.</q> We might join <hi>Simonides</hi> to <hi>Pindar</hi> and <hi>Doſſennus;</hi> and thoſe who have a mind to be more particularly inform'd of his Begging and his Avarice, need only to conſult <hi>Phaedrus, Lib.</hi> IV. <hi>Fab.</hi> xxiv. What follows afterwards in <hi>Horace</hi> is full as true as what went before:
<q>
                     <l>Detrimenta, fugas ſervorum, incendia ridet,</l>
                     <l>Non fraudem ſocio, pueróve incogitat ullam</l>
                     <l>Pupillo; vivit ſiliquis, &amp; pane ſecundo.</l>
                  </q>
                  <q>He laughs at Loſſes, the running away of his Slaves, and the burning of his Houſes. He neither deceives his Friend, nor his Pupil; he lives upon Pulſe and Brown-bread.</q> If this were true, the Poets wou'd he more diſengaged from the Vanities of this wicked World, than even the
<pb n="29" facs="tcp:99272:19"/>Monks themſelves, and ſuch of our Friends as we deſired to free from the Temptations of this Life, we ſhou'd not adviſe to retire into a Religious Houſe, but poſſeſs them with the Love of Poe<g ref="char:EOLhyphen"/>try: By that means they wou'd be healed of all thoſe Deſires with which the reſt of Mankind are ſo violently agitated. But a Poet as Covetous as <hi>Pindar,</hi> or ſeveral others, wou'd be the laſt Man that I ſhould repoſe any Confidence in. I own that a frugal ſober Poet may be able to live upon Pulſe and Brown-bread, altho' he has where<g ref="char:EOLhyphen"/>with to live better if he pleaſes; but then he does not do this by Virtue of his Poetry. <hi>Horace</hi> him<g ref="char:EOLhyphen"/>ſelf never obſerv'd Sobrietry, but according to the Maxims of <hi>Epicurus,</hi> that is to ſay, When he found good Cheer was incompatible with his Health, and ſo forth. If he delivers any Precepts for Temperance in his Works, there are other places where he piouſly exhorts us to drink and make much of ourſelves. There is no neceſſity to point at theſe places in order to refute him, for our Youth knows them but too well. In a word, 'Tis downright Raillery to pretend to ex<g ref="char:EOLhyphen"/>empt the Poets from Vices, to which they are ſubject as well as other Men. On the other hand, I think we ought not to accuſe them in particu<g ref="char:EOLhyphen"/>lar, as if Poetry inſpired them with ill Inclinati<g ref="char:EOLhyphen"/>ons. They are in this reſpect neither better nor worſe than the reſt of the World: But to return to <hi>Horace,</hi> who continues to ſpeak of them in this manner:
<q>Militiae quamquam piger &amp; malus, utilis urbi.</q>
                  <q>Altho' a bad Soldier and lazy, yet he forbears not to be Serviceable to the State.</q> 
                  <hi>Horace</hi> deſign'd without queſtion to be underſtood here
<pb n="30" facs="tcp:99272:20"/>the Poets of his own time; for he knew well e<g ref="char:EOLhyphen"/>nough that <hi>Tyrtaeus, Alcaeus,</hi> and other Poets of Antiquity had perform'd Miracles in the Field. For his own part, he fairly betook himſelf to his Heels at the Battel of <hi>Philippi,</hi>
                  <note n="†" place="margin">Ovid. VII. <hi>L.</hi> 2.</note> 
                  <hi>Relictâ non bene parmulâ,</hi> leaving his Shield behind him. But let's now ſee wherein a Poet may be uſeful to the State in time of Peace:
<q>
                     <l>Si das hoc, parvis quo<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> rebus magna juvari,</l>
                     <l>Os tenerum pueri balbúm<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> Poeta figurat.</l>
                     <l>Torquet ab obſcoenis jam nunc ſermonibus aurem,</l>
                     <l>Mox etiam pectus praeceptis format amicis,</l>
                     <l>Aſpertiatis, &amp; invidiae corrector, &amp; irae.</l>
                     <l>Rectè facta refert, orientia tempora notis</l>
                     <l>Inſtruit exemplis, inopem ſolatur &amp; aegrum.</l>
                  </q>
                  <q>If you will grant me that ſmall things may be ſerviceable to great Ones; 'tis the Poet that forms words for Children who know not yet how to ſpeak. He turns aſide their Ears even from obſcene Diſcourſes, and afterwards inſtructs them in wholeſome Precepts. He cor<g ref="char:EOLhyphen"/>rects rough Behaviour, Envy and Anger: He relates noble Actions, and furniſhes Youth with famous Examples: He comforts the Poor and Sorrowful.</q> In the ſecond Verſe <hi>Horace</hi> alludes to the Cuſtom they had of making Children learn the Poets, almoſt as ſoon as they were able to talk; this help'd to give them ſo great a Venera<g ref="char:EOLhyphen"/>tion for them, that they never left it afterwards, ſo that the moſt abſurd things did not ſhock them in a more advanc'd Age. For Inſtance, They made their Childen learn <hi>Homer,</hi> he that ſpeaks of the Gods not only as bare Men, but even as vitious Men; after which they were diſpos'd to receive all ſorts of Abſurdities in matters of Re<g ref="char:EOLhyphen"/>ligion,
<pb n="31" facs="tcp:99272:20"/>and accordingly they did ſo. What care the Ancients took to teach their Children <hi>Homer</hi> may be ſeen in the beginning of <hi>the Allegories of He<g ref="char:EOLhyphen"/>raclides Ponticus.</hi> The Philoſophers complain'd, both before and after the time of <hi>Horace</hi> of this ill effect of Fables; witneſs <hi>Plato</hi> in his Books of the <hi>Common-wealth,</hi> and <hi>Plutarch</hi> in his Treatiſe, <hi>After what manner young Men ought to read the Po<g ref="char:EOLhyphen"/>ets.</hi>
               </p>
               <p>'Tis to no purpoſe to ſay, That we find good Examples in him; for to humble that Excuſe, we likewiſe find ſome of the worſt that can be. <hi>Ho<g ref="char:EOLhyphen"/>mer</hi> frequently extols Virtue, but then he repre<g ref="char:EOLhyphen"/>ſents very wicked Men as Favorites of Heaven. <hi>Achilles,</hi> for Inſtance, is protected by the Gods in a moſt extraordinary manner, becauſe he is the Son of <hi>Thetis,</hi> altho' he was hot and ungovern<g ref="char:EOLhyphen"/>able, and more like to a wild Beaſt, than a Man. He never deſcribes the Gods as lovers of Virtue or haters of Vice, as he ought to have done, but on the contrary divided among themſelves upon the different Intereſts of Men below, and that by Paſſion merely, without any regard to good Man<g ref="char:EOLhyphen"/>ners, or the Juſtice of the Cauſe. As many of them eſpouſed the <hi>Trojan,</hi> as the <hi>Grecian</hi> Party, altho' the Quarrel of the firſt is really not to be defended. The ſucceeding Poets, who were blind Admirers of <hi>Homer,</hi> took no more care than he did to give us good Examples, as it might eaſily be made appear if it were neceſſary. We are only obliged to them for a Moral Sentence now and then interſpers'd in their Writings, for which they are beholding to the Philoſophers.</p>
               <p>As for what <hi>Horace</hi> lays down, That the Po<g ref="char:EOLhyphen"/>ets turn aſide Youth from obſcene Diſcourſes, it wou'd be no hard matter to produce abundance of places in <hi>Homer</hi> and <hi>Heſiod,</hi> that are good for
<pb n="32" facs="tcp:99272:21"/>nothing but to give us very villainous Ideas, and to Debauch the Minds of young People, if in producing them, I ſhould not commit the ſame Fault as they did. Let a Man not only take <hi>O<g ref="char:EOLhyphen"/>vid</hi> and <hi>Catullus</hi> into his Hands, and an infinite number of other good Poets, but even <hi>Horace</hi> himſelf, without caſtrating them, and then ſee what a heap of filthy Stuff he may find in them. But the Morals of the virtuous <hi>Horace,</hi> were not over-rigid, no more than thoſe of his Maſter <hi>Epicurus,</hi> and he ſucceeded infinitely better with him to preach upon the Juice of the Grape, than to meddle with a continued Body of <hi>Ethics.</hi>
               </p>
               <p>His Satyrs are none of the fitteſt things in the World to reform Rudeneſs, Envy and Anger, no more than thoſe Satyrs of the other Poets that are ſtill remaining. They are all ſtuff'd with Paſſages that proceed from theſe; altho' there are here ſome Moral Precepts interwoven, but without connexion, and without Principles. Their Diſcourſes reſemble that of a certain Parſon who wiſhed himſelf at the Devil, yet ſwore very heartily, that if he heard any of his Pariſhioners Swear, or talk of the Devil, he wou'd excom<g ref="char:EOLhyphen"/>municate them. <hi>Horace</hi> himſelf ſhews us the in<g ref="char:EOLhyphen"/>tolerable Abuſe of the ancient Poetry in theſe remarkable words, where he ſpeaks of the anci<g ref="char:EOLhyphen"/>ent <hi>Greek</hi> Comedy:
<q>
                     <l>— Saevus apertam</l>
                     <l>In rabiem verti coepit jocus, &amp; per honeſtas</l>
                     <l>Ire minax impune domos. Doluere cruento</l>
                     <l>Dente laceſſiti; ſuit intactis quo<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> cura</l>
                     <l>Conditione ſuper communi. Quin etiam lex</l>
                     <l>Poená<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> lata, malo quae nollet carmine quemquam</l>
                     <l>Deſcribi; vertêre modum, formidine fuſtis</l>
                     <l>Ad benedicendum, delectandúm<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> coacti,</l>
                  </q>
                  <q>
                     <pb n="33" facs="tcp:99272:21"/>This cruel Raillery in time turn'd to down<g ref="char:EOLhyphen"/>right Rage, and ſawcily expoſed the moſt vir<g ref="char:EOLhyphen"/>tuous Families. Thoſe that ſuffer'd by their ſtabbing Satyrs, were not a little concern'd, nay, even ſuch as were not touch'd, took the Alarm by reaſon of the common danger. At laſt certain Laws were enacted, with Penalties affix'd to them, to hinder them from writing ſcurrilous Lampoons againſt any Man whate<g ref="char:EOLhyphen"/>ver. The Poets, for fear of a Cudgel, left off this way of Writing, and were forced to divert and ſpeak well of their Auditors.</q> 
                  <hi>A<g ref="char:EOLhyphen"/>riſtophanes</hi> is ſtill extant, who was one of the principal Ornaments of this old Comedy, full of Gall and Calumny, and in <hi>Horace</hi>'s time a<g ref="char:EOLhyphen"/>bundance more were remaining upon whom he ſet a great Value, as appears by divers places in his Works. Now what cou'd a Man learn from Poets full of Scandal and Ribbaldry, ſuch as <hi>Ari<g ref="char:EOLhyphen"/>ſtophanes</hi> was, if he Read them with admiration, unleſs it were to Bite without pity and diſcretion, and talk after the moſt inſufferable rate that can be imagined? Thus the reading of theſe Poets cou'd not but be highly prejudicial, notwithſtand<g ref="char:EOLhyphen"/>ing <hi>Horace</hi> had ſo good an Opinion of them. Altho' we don't introduce People by their Names in Comedies, as the ancient <hi>Greeks</hi> did, yet for all that we have not left off writing ſcandalous Satyrs, where we frequently name them, or elſe deſcribe them ſo plainly, that all the World knows who it is we mean. Epigrams likewiſe, that were always in vogue, are for the generality pie<g ref="char:EOLhyphen"/>ces that Bite to ſome purpoſe. Thoſe that have read <hi>Catullus, Horace, Perſius, Juvenal</hi> and <hi>Martial,</hi> know very well that what I here advance is laterally true. After this we muſt needs own that <hi>Horace</hi> makes merry with us, when he pretends to affirm
<pb n="34" facs="tcp:99272:22"/>that the Poets are very ſerviceable to reform the Manners of young Men, and cure them of Anger, Envy, and a rude Behaviour.</p>
               <p>But it will be objected, that theſe very Poets, whom I have mention'd, have a thouſand moral Sayings in their Writings, and are uſeful, for in<g ref="char:EOLhyphen"/>ſtance, to comfort Men in adverſity or any ill Circumſtances, as <hi>Horace</hi> ſays: I own all this, but then you muſt grant me at the ſame time, that there are a thouſand other Paſſages in their Wri<g ref="char:EOLhyphen"/>tings, that in all probability will produce the quite contrary Effect. They frequently deſcribe Riches, Honours, and Pleaſure in ſo lively and charming a manner; and on the contrary, they paint Poverty and the ſad Conſequences of it, as ſomething ſo diſmal and inſupportable, that af<g ref="char:EOLhyphen"/>ter a Man has read them, 'tis a hard matter for him not to be ſtrangely caſt down. Let a Man read what <hi>Theognis</hi> has ſaid of Poverty, and the care we ought to take to avoid it, and he will own with me that the greateſt Miſer in the World cannot ſay more. Yet he is a ſententious Poet, and we put him into the Hands of Boys for the ſake of his moral Sayings. Let a Man read in <hi>Horace</hi> and ſeveral other Poets, what they ſay of the pleaſure a Man finds to be conſider'd in the World, to arrive at Honour and acquire Glory, and he'll be ſatisfied that the Deſcriptions they make of Virtue, which is to be eſteem'd, altho' it is de<g ref="char:EOLhyphen"/>ſpiſed, are extremely forc'd in Compariſon of the Praiſes they beſtow upon Honour and Reputati<g ref="char:EOLhyphen"/>on. The reaſon of this difference is, that the lat<g ref="char:EOLhyphen"/>ter Commendations pour down in a ſtream, where<g ref="char:EOLhyphen"/>as the former only come by fits and ſtarts, when they deſign'd to imitate the Philoſophers. I need not ſay any thing of Pleaſures to thoſe that have read <hi>Horace,</hi> who know well enough that he ſpeaks
<pb n="35" facs="tcp:99272:22"/>of them in ſo inſinuating a ſtrain, that his Elo<g ref="char:EOLhyphen"/>quence upon this Head is wholly contagious. If we therefore find in the Poets ſome Paſſages that are Good, which I don't deny, we likewiſe find in them abundance that are vicious, ſo that we often find them arguing <hi>pro</hi> and <hi>con,</hi> without gi<g ref="char:EOLhyphen"/>ving us any certain ſteddy Rules to diſcern Bad from Good. This is viſible from <hi>Stobaeus</hi>'s Col<g ref="char:EOLhyphen"/>lection, wherein we may find upon ſeveral moral Subjects, Arguments on both ſides, drawn out of the Poets.</p>
               <p>But to return to <hi>Horace,</hi> he goes on with this Panegyric upon thoſe of his own Profeſſion in theſe Terms:
<q>
                     <l>Caſtis cum pueris ignara puella mariti</l>
                     <l>Diſceret unde preces, vatem niſi Muſa dediſſet?</l>
                     <l>Poſcit opem Chorus, &amp; praeſentia numina ſentit.</l>
                     <l>Coeleſtes implorat aquas, doctâ prece, blandus,</l>
                     <l>Avertit morbos, metuenda pericula pellit,</l>
                     <l>Impetrat &amp; pacem, &amp; locupletem frugibus annum.</l>
                     <l>Carmine Dii ſuperi placantur, Carmine Manes.</l>
                  </q>
                  <q>Young Boys and Maids that never knew what Marriage was, how ſhould they learn their Prayers, if the Muſe had not given them Poets. The Chorus implores the aſſiſtance of the Gods and finds their favour. They ſupplicate for Rain, they avert Sickneſſes and Dangers that are to be fear'd, they obtain Peace and fertile Years. Verſe equally appeaſes the heavenly and infernal Deities.</q>
               </p>
               <p>I will not ſay that all this is pure Banter out of <hi>Horace</hi>'s Mouth, who did not believe that the Gods concern'd themſelves in the governing of the World, no more than <hi>Epicurus;</hi> ſince to de<g ref="char:EOLhyphen"/>mand the aſſiſtance of the Gods, and to addreſs
<pb n="36" facs="tcp:99272:23"/>one's ſelf to a fortuitous concourſe of Atoms, ac<g ref="char:EOLhyphen"/>cording to, him is one and the ſame thing. I will on<g ref="char:EOLhyphen"/>ly obſerve that in this place he alludes to the Pray<g ref="char:EOLhyphen"/>er which the young Boys and Girls ſung for three Days and Nights at the <hi>Secular</hi> Games. But what can be more ridiculous than to affirm, that we ſhould not have known how to Pray, if there had been no Poets in the World? Were they then afraid to Pray in Proſe, or did they believe that the Divinity wou'd be ſooner affected by a pom<g ref="char:EOLhyphen"/>pous Diſcourſe in Metre than by a ſimple Prayer in Proſe? Did they think that the Gods were better pleaſed to hear their Praiſes in Muſic, than an Elogium recited without ſinging? Tho' this be abſurd in the higheſt Degree, 'tis nevertheleſs very certain, that the Poets endeavour'd to make the World believe it, in order to make their Art more valued. They have feign'd Miracles, and made Souls come back from Purgatory (for by the by the Pagans had their Purgatory as well as the Chriſtians,) to propagate this Belief, that the Deity took greater Pleaſure to be praiſed in Verſe than Proſe.<note n="†" place="margin">
                     <hi>See</hi> Phae<g ref="char:EOLhyphen"/>drus IV. <hi>Fab.</hi> 24.</note> They have told us that <hi>Simonides</hi> having agreed for a certain Price with a Champi<g ref="char:EOLhyphen"/>on to compoſe an Ode upon his Victory, finding this Champion was too obſcure a Fellow to furniſh a Poet with Materials enough to make an Ode, he took up two thirds of it with the Praiſes of <hi>Caſtor</hi> and <hi>Pollux;</hi> upon which the Champion wou'd give him no more than a third part of what he had bargain'd with him for; but had the civility how<g ref="char:EOLhyphen"/>ever to invite him to Dinner. <hi>Simonides,</hi> who no doubt on't lov'd good Cheer, when it coſt him no<g ref="char:EOLhyphen"/>thing, did not fail to come to the Entertainment, altho' the Champion had broke his word with him. As they were merry at the Table, and <hi>Simonides</hi> laid heartily about him, to revenge himſelf for
<pb n="37" facs="tcp:99272:23"/>the ſcurvy Trick the other had plaid him, two young Men cover'd with Duſt, and all over in a Sweat, as if they had rode Poſt, ſent to ſpeak with <hi>Simonides</hi> immediately, who was no ſooner inform'd of it, and had ſcarce got out of the Room, when all on the ſudden (Oh prodigious Miracle) the Roof of the Houſe fell upon the reſt of the Gueſts, and buried them in the Ruines: and the two Men who had ſent to ſpeak with <hi>Simonides</hi> were no where to be ſeen. All the World, ſays the Hiſtory, when they came to hear of this Accident, were firmly perſwaded that <hi>Caſtor</hi> and <hi>Pollux</hi> came on purpoſe to ſave our Poet's Life, for having prais'd them in his Ode. Thoſe that believed this Legend, to be ſure paid <hi>Simonides</hi> well, when they employ'd him. By this means he fill'd his ſtrong Cheſt, which he carried about him to put his Mony in; for he had, as he himſelf ſaid, two Cheſts, where he depoſited the Rewards that were given him, one of which was always very light, and the other pretty heavy. In the former he put the Compliments that were made him, and in the other his Mony.</p>
               <p>What is reported of <hi>Pindar</hi> was no leſs inge<g ref="char:EOLhyphen"/>niouſly contrived to ſhow what eſteem the Gods had for the Incenſe of the Poets.<note n="†" place="margin">Pauſan, Boeoticor. <hi>p.</hi> 515.</note> A little be<g ref="char:EOLhyphen"/>fore his Death he dreamt, that the Goddeſs <hi>Pro<g ref="char:EOLhyphen"/>ſerpina</hi> reproached him with having compoſed Hymns upon all the Deities except herſelf, but that ſhe expectd that he wou'd write one in her Praiſe, ſo ſoon as he came to her Dominions. Soon after he was dead, he appear'd in a Dream, as the Tradition goes, to an old Kinſwoman of his at <hi>Thebes,</hi> and ſung to her a Song in honour of this Goddeſs, which our ancient Gentlewoman re<g ref="char:EOLhyphen"/>membred ſo well, that ſhe wrote it down, as ſoon as ſhe awaked, in the very words ſhe heard it,
<pb n="38" facs="tcp:99272:24"/>The Prieſteſs of <hi>Delphos,</hi> as the ſame Author in<g ref="char:EOLhyphen"/>forms us, did a conſiderable Service by <hi>Apollo</hi>'s Order to a Poet of ſo covetous a Soul as <hi>Pindar</hi> was, for ſhe commanded thoſe of <hi>Delphos</hi> to give him a ſhare of all the firſt Fruits, which they of<g ref="char:EOLhyphen"/>fer'd to <hi>Apollo.</hi> After this manner did the Poets and their Friends endeavour to perſwade the World, that the Gods eſteem'd their Language much more than that of other Men, and conſe<g ref="char:EOLhyphen"/>quently that they obtain'd of them whatever they had occaſion for, more eaſily than any other Peo<g ref="char:EOLhyphen"/>ple.</p>
               <p>This is the Doctrin that <hi>Horace</hi> in the above<g ref="char:EOLhyphen"/>mention'd Verſes preaches to <hi>Auguſtus</hi> and his Readers, as earneſtly as he was able. The cre<g ref="char:EOLhyphen"/>dulous People actually believed it, but what wou'd not thoſe People ſwallow down, who imagined that they appeaſed the Indignation of the Gods by dancing about their Altars? A great part of the Pagan World, as a witty Man has remarked, were ſtrongly perſwaded that they paid their Gods in good Mony, when they paid them <hi>in Dances and Songs.</hi> As theſe two things are near<g ref="char:EOLhyphen"/>ly related one to another, there is no queſtion but the Poets did all that in them lay to entertain the People in theſe Imaginations. Thus we find in the <hi>Grecian</hi> and <hi>Roman</hi> Hiſtory, that when<g ref="char:EOLhyphen"/>ever they thought their Gods were angry with them, they conſecrated certain Sports and Games to them, in which Dramatical Repreſentations, Dances and Songs made a great part.</p>
               <p>
                  <note place="margin">Why the <hi>Roman</hi> Law grants no Immu<g ref="char:EOLhyphen"/>nity to Po<g ref="char:EOLhyphen"/>ets.</note>HOWEVER it ſeems the Poets were never able to gain the <hi>Roman</hi> Lawyers over to their ſide. At leaſt the Emperour <hi>Juſtinian</hi> has inſert<g ref="char:EOLhyphen"/>ed into the Code a Law of <hi>Philip,</hi> which is not much for their Reputation or Favour. In the
<pb n="39" facs="tcp:99272:24"/>fifty ſecond Title <hi>Lib.</hi> 10. where we find a Col<g ref="char:EOLhyphen"/>lection of Laws made by diverſe Emperours in favour of Grammarians, Rhetors, Lawyers and Phyſicians, in which Immunities, Privileges, and public Stipends are granted to thoſe that taught theſe Sciences or exerciſed them by public Au<g ref="char:EOLhyphen"/>thority; we ſee this Law of the Emperour <hi>Philip. Poetae nullâ Immunitatis Prarogativâ juvantur: The Poets enjoy not the Privilege of any Immunity.</hi> We cannot accuſe <hi>Philip,</hi> as if he were the only Perſon that had not been favourable to the Poets, for if any Ordinance had ever paſſed in their Favour, <hi>Trebonian</hi> had not fail'd to inſert it into the Code. 'Tis probable that after <hi>Philip</hi>'s time, ſome Poets who had a good Opinion of themſelves, wou'd have had their ſhare in the Immunities, which the Profeſſors of other Sciences enjoy'd, and that Complaint of this being made to the Emperour, he explain'd in this manner the Laws in favour of thoſe that taught the Sciences publickly. The Interpreters of the Code have taken a world of pains to find out the Reaſon of this Law, as I have obſerv'd in thoſe whom I have conſulted, but have miſs'd it in my Opinion. However ſe<g ref="char:EOLhyphen"/>veral good Reaſons may be aſſigned: The firſt is, That the public Maſters of other Sciences are ſer<g ref="char:EOLhyphen"/>viceable to the State, by inſtructing the Youth in uſeful Knowledg; but a Poet whoſe chief Buſineſs it is to ſpend his time in compoſing Romances in Verſe, (for Epic Poems are the ſublimeſt Pro<g ref="char:EOLhyphen"/>ductions of Poetry) what ſuch mighty Service does he do the State, as to deſerve a public Re<g ref="char:EOLhyphen"/>compenſe? No <hi>Roman</hi> Emperour ever believed it, and for that Reaſon they wou'd not grant the Poets any Immunities In the ſecond place, If there was any Advantage in having a ſet number of Poets in the Republic, the Grammarians ought
<pb n="40" facs="tcp:99272:25"/>to be thanked for it, who without being Poets themſelves, taught all that was to be taught of the art of Poetry; witneſs thoſe who have writ<g ref="char:EOLhyphen"/>ten the beſt about it, yet were no Poets. In ſhort, had any Immunities been granted to the Poets, all the Subjects of the <hi>Roman</hi> Empire had buſied themſelves in making of Verſes, and had pretended to paſs for Poets, only to be excuſed from other Duties of the State. Then you wou'd have ſeen,
<q>Corvos Poëtas, &amp; Poëtridas picas.</q> "Crows turn Poets, and Pies Poeteſſes. Don't tell me that they might have erected Tribunals to diſtinguiſh between good and bad Poets. What a prodigious number of ſuch Courts muſt have been erected to read and examine all the Pieces that wou'd have been brought before them, which cou'd not have been done without a vaſt Expence to the Public. Beſides that ſeveral notorious A<g ref="char:EOLhyphen"/>buſes wou'd have of neceſſity crept in, which I need not recount at large. I will only ſay, That every Fellow who thought he was able to equal <hi>Chaerilus</hi> (a dull heavy Raſcal in <hi>Alexander</hi>'s time, who made him an odd ſort of a Preſent for ſome Verſes he had written in his Praiſe) wou'd have put in his Claim to theſe Privileges, it being highly reaſonable, that a Man who wou'd have been judged to be a good Poet by <hi>Alexander,</hi> the Diſciple of <hi>Ariſtotle,</hi> and Admirer of <hi>Homer,</hi> ſhould be recknon'd in this number. The Empe<g ref="char:EOLhyphen"/>rours would have been perſecuted every hour of the Day by Poets of all ſorts and ſizes, bringing their Verſes to them, and complaining of the great Injury that had been done them, to deny them this honourable Name. It cannot be replied to this, that every one is not capable of making Verſes,
<pb n="41" facs="tcp:99272:25"/>for when ſuch Feats are to be done, but eſpecial<g ref="char:EOLhyphen"/>ly in one's Mother-Tongue, a Million of Bloc<g ref="char:EOLhyphen"/>heads think themſelves able to do it, and this ri<g ref="char:EOLhyphen"/>diculous Imagination wou'd ſoon over-ſpread all the World out of hopes of Gain,
<q>
                     <l>
                        <note n="†" place="margin">Perſius in Prolo<g ref="char:EOLhyphen"/>go.</note>Quis expedivit Pſittaco ſuum <gap reason="foreign">
                           <desc>〈 in non-Latin alphabet 〉</desc>
                        </gap>,</l>
                     <l>Picáſ<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> docuit verba noſtra conari?</l>
                     <l>Magiſter artis, ingenî<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> largitor</l>
                     <l>Venter, negatas artifex ſequi voces.</l>
                     <l>Quod ſi doloſi ſpes refulſerit nummi,</l>
                     <l>Corvos Poëtas &amp; Poëtridas Picas,</l>
                     <l>Cantare credas Pegaſeïum melos.</l>
                  </q>
                  <q>Who was it, ſays a Poet, that taught Parrots to cry, <hi>Good morrow</hi> in <hi>Greek,</hi> and Pies to en<g ref="char:EOLhyphen"/>deavour to talk as we do? The Belly, which is the Maſter of Arts, which gives Wit, and makes them imitate Words that Nature never taught them. If there were a deceitful Ap<g ref="char:EOLhyphen"/>pearance of the leaſt Gain you ſhould have Crows become Poets, and thoſe Poeteſſes the Pies to ſing moſt admirable Verſes.</q> I wou'd never adviſe any Prince to make this Experi<g ref="char:EOLhyphen"/>ment, but for fear of extinguiſhing the poetic Fire he may beſtow Rewards upon thoſe that are capable of teaching other Sciences, and give them leave to make Verſes now and then, if they have a Talent that way.</p>
               <p>
                  <note place="margin">Whether Epic Poets have writ<g ref="char:EOLhyphen"/>ten with a deſign to in<g ref="char:EOLhyphen"/>ſtruct or to divert.</note>I HAVE ſaid in the beginning of this Work that the Poets are not altogether unuſeful. I don't pre<g ref="char:EOLhyphen"/>tend here to unſay it; but I dare affirm that the Epic Poets never propoſed to themſelves Inſtru<g ref="char:EOLhyphen"/>ction as the principal part of their Deſign, but only to give Diverſion to the Reader, and in<g ref="char:EOLhyphen"/>ſtruct him no farther than it contributed to the
<pb n="42" facs="tcp:99272:26"/>Ornament of his Poem. I know indeed that thoſe that have written about the Art of Poetry are of a different Opinion, but I am ſatisfy'd they have rather ſaid that which the Poets ought to have done, than what they have actually done. To convince the Reader likewiſe of this, we need only examine ſome few of their principal Rea<g ref="char:EOLhyphen"/>ſons.</p>
               <p>A Man<note n="†" place="margin">
                     <hi>Le Boſſu,</hi> L. I. c. 3.</note> of Wit who has written about <hi>Epic Poetry</hi> in <hi>French</hi> with a great deal of Art and Per<g ref="char:EOLhyphen"/>ſpicuity, thus defines an Heroic Poem. <hi>'Tis,</hi> ſays he, <hi>a Diſcourſe invented with Art to form the Man<g ref="char:EOLhyphen"/>ners by Inſtructions diſguiſed under Allegories of an important Action, which is told in Verſe in a man<g ref="char:EOLhyphen"/>ner probable, diverting and wonderful.</hi> But if we look more nearly upon it, we ſhall find that this Definition is only the Definition of an Idea. For in fine if I ſhould deny, that it appears by any place of <hi>Homer</hi> and <hi>Virgil,</hi> that they had any o<g ref="char:EOLhyphen"/>ther deſign than that of pleaſing their Readers, no body can tell how to prove the contrary. It will be urged perhaps that we may draw certain Inſtructions from thoſe Events that are related in their Poems. But I maintain that there never was any Narration in the World from which ſome ſort of a Moral might not be deduced, altho' the Author of it never dreamt of any ſuch thing. Take any Romance or Novel you pleaſe, and I will engage to draw ſome moral Inſtructions out of it, which the Writer of that Romance or No<g ref="char:EOLhyphen"/>vel had not any intention to give us. As Man is a rational Creature, ſubject to Laws which regu<g ref="char:EOLhyphen"/>late his Conduct, he can ſcarce ſay any thing, up<g ref="char:EOLhyphen"/>on which one may not be able to moralize as much as he pleaſes. Therefore to be aſſured that any Poet had a deſign to give us certain Leſſons, 'tis neceſſary that he ſhould tell us ſo himſelf, or at
<pb n="43" facs="tcp:99272:26"/>leaſt ſet it down in his Writings after ſuch a man<g ref="char:EOLhyphen"/>ner that no body cou'd doubt it. Now 'tis cer<g ref="char:EOLhyphen"/>tain that there is nothing in <hi>Homer</hi> or in <hi>Virgil</hi> that can convince us that they deſign'd to inſtruct us in certain moral Doctrines.</p>
               <p>I take it for granted, that if by the help of our reaſoning we deduce moral Inſtructions out of theſe Poets, conformable to the Ideas of Virtue and Vice which they might have (for we muſt judge of them by their Ideas, and not by our own) we may like<g ref="char:EOLhyphen"/>wiſe by the like Reaſonings draw quite contrary Concluſions. Now if this be true, 'tis viſible that what they ſay in favour of Virtue, and againſt Vice, is of very little Advantage to the World.</p>
               <p>Let us ſee what they ſay of the Fable of the <hi>Iliads,</hi> or of that which the Poet has invented, with a deſign to inſinuate ſomething to the <hi>Greeks.</hi>
                  <note n="†" place="margin">
                     <hi>Ibid.</hi> c. 8.</note> We are told, That <hi>Homer</hi> ſeeing <hi>Greece</hi> divi<g ref="char:EOLhyphen"/>ded into ſo many States as it had Cities, yet upon emergent Affairs frequently obliged to unite in one body againſt the common Enemy, deſign'd to let his Country-men ſee in his <hi>Iliads</hi> that nothing but a good Underſtanding between them cou'd make any of their Deſigns that were formed and carried on by ſo many Generals, to ſucceed; and on the contrary, that Diviſions and Quarels pro<g ref="char:EOLhyphen"/>ved always fatal to theſe Confederacies. There<g ref="char:EOLhyphen"/>fore <hi>Homer,</hi> as they pretend built his Fable upon this great Truth, that a Miſ-underſtanding of Prin<g ref="char:EOLhyphen"/>ces certainly Ruines their Dominions. <hi>I ſing,</hi> ſays he, <hi>the Anger of</hi> Achilles, <hi>ſo pernicious to the</hi> Greeks, <hi>and which has deſtroy'd ſo many Heroes, while King</hi> Agamemnon <hi>and this Prince quarell'd one with ano<g ref="char:EOLhyphen"/>ther.</hi>
               </p>
               <p>I confeſs indeed that ſuch an Inſtruction as this may be drawn from the <hi>Iliads,</hi> and that <hi>Homer</hi> faithfully relates all the Calamities that the <hi>Gre<g ref="char:EOLhyphen"/>cians</hi>
                  <pb n="44" facs="tcp:99272:27"/>ſuffer'd, during the conteſt between <hi>Aga<g ref="char:EOLhyphen"/>memnon</hi> and <hi>Achilles.</hi> But let him have told this in what manner he pleas'd, yet 'tis certain we might have inferr'd a moral Doctrin from it, as I have already ſaid; and we don't find in any one place of his Poem, that he propos'd this as his end. All that is ſaid upon this Head is nothing but meer Conjecture, and we have as much reaſon to reject as to propoſe it. If we may conclude from <hi>Homer</hi>'s Narration concerning the <hi>Greeks,</hi> that in ſuch a Confederacy as theirs was, it was neceſ<g ref="char:EOLhyphen"/>ſary to pitch upon one General, and obey his Orders, may we not inferr the quite contrary Doctrin from what he tells us of the <hi>Trojans;</hi> that becauſe they obey'd <hi>Priam,</hi> who ſuffer'd him<g ref="char:EOLhyphen"/>ſelf to be govern'd by his Sons; and their Cap<g ref="char:EOLhyphen"/>tains and thoſe of their Allies blindly follow'd the Advice of <hi>Hector,</hi> they entirely ruin'd themſelves? Therefore <hi>Homer</hi> teaches us by all this, that the too great Authority of any Prince, as was that of King <hi>Priam,</hi> ſupported by his Sons, is the ruin of a State, which much neceſſarily be undone, let it be never ſo unanimous, when it is ill govern'd. It had been much better for this Prince and his Family that they had not had Authority enough to keep <hi>Helen,</hi> in ſpite of the <hi>Trojans,</hi> for then by delivering her to her Husband, they had a<g ref="char:EOLhyphen"/>voided a War, which brought the moſt diſmal Calamities upon them, that were ever mention'd by the Poets. What may not a Man be able to ſay on this Occaſion, upon that admirable Max<g ref="char:EOLhyphen"/>im of good Policy, That in a well-regulated State there ought not to be any Authority ſuperiour to the Laws, or any ſingle Perſon who may do what<g ref="char:EOLhyphen"/>ever he pleaſes, without fearing to be call'd to an Account for it? One might likewiſe make moſt excellent Obſervations upon the Counſel of
<pb n="45" facs="tcp:99272:27"/>
                  <note n="†" place="margin">See the eighteenth Book of the <hi>Ilias.</hi>
                  </note> 
                  <hi>Polydamas</hi> to go back into <hi>Troy</hi> to avoid the In<g ref="char:EOLhyphen"/>dignation of <hi>Achilles,</hi> and upon <hi>Hector</hi>'s Anſwer, where one might ſhew that a General ought to liſten to the Advice of his principal Officers, and that 'tis much better to let ſlip an Opportunity of gaining ſome Advantage over the Enemy, than to Ruin one's ſelf to all intents and purpoſes, by obeying a General who abuſes his Authority, and hazards all. Beſides one may ſay, That <hi>Ho<g ref="char:EOLhyphen"/>mer</hi> had it never in his Thoughts to ſhew that Diviſions were of fatal conſequence, ſince in his Poem he introduces the Gods ſtrangely<note n="†" place="margin">See par<g ref="char:EOLhyphen"/>ticularly the 20th. Book.</note> divi<g ref="char:EOLhyphen"/>ded between themſelves about the Quarel of the <hi>Trojans</hi> and <hi>Greeks,</hi> yet did not believe they were to be blamed for it.</p>
               <p>To come now to the<note n="†" place="margin">Boſſu, <hi>Lib.</hi> I. c. 10.</note> 
                  <hi>Odyſſes:</hi> 'Tis pretended that the principal Deſign of the Poet is to make it appear, that the Abſence of a Perſon from his own Houſe, or his not having a vigilant Eye up<g ref="char:EOLhyphen"/>on all that is done there, occaſions great Diſorders in his Affairs, ſo that the principal and moſt eſ<g ref="char:EOLhyphen"/>ſential part of the Action is the Abſence of the Heroe. It cannot be denied but that <hi>Homer</hi> de<g ref="char:EOLhyphen"/>ſign'd to deſcribe the Abſence of <hi>
                     <g ref="char:V">Ʋ</g>lyſſes,</hi> and the Irregularities it cauſed in his Family; but who can aſſure us that this was his chief Deſign, and that it was not rather to affect and divert the Reader, by raiſing his Compaſſion for <hi>
                     <g ref="char:V">Ʋ</g>lyſſes</hi> and his Fire-ſide, and by exciting his Admiration and Curioſity by thoſe extraordinary Accidents that befel him? He was obliged to make <hi>
                     <g ref="char:V">Ʋ</g>lyſſes</hi> ve<g ref="char:EOLhyphen"/>ry prudent, and much favour'd by the Gods to get himſelf out of thoſe Dangers in which he was involved, which makes him to be the more admired and eſteem'd by the Reader. I confeſs, that among all this there is a great deal of good Inſtruction, but 'tis only an embroidery of the
<pb n="46" facs="tcp:99272:28"/>Fable, and not the principal Deſign of the Poet. We find the like Reflexions in all our Romances, altho' the Authors of them had no other end but to amuſe the Reader, by recounting to him in an agreeable manner, a Fiction for a true Hiſtory. We can<g ref="char:EOLhyphen"/>not therefore draw from thence any Conſequence in favour of <hi>Homer,</hi> unleſs we likewiſe aſcribe to <hi>Scudery</hi> and <hi>Calprenede</hi> a philoſophical Deſign to inſtruct the Public by their Romances, whoſe on<g ref="char:EOLhyphen"/>ly end was to amuſe and divert thoſe People, that are at a loſs how to employ their leiſure Hours.</p>
               <p>Beſides, had he deſign'd to inſinuate that a Prince ought not to abſent himſelf from Home, he had much better have taken any other Perſon than <hi>
                     <g ref="char:V">Ʋ</g>lyſſes,</hi> who left his Houſe and Native-Country with great Unwillingneſs, and if he was abſent, it was only becauſe he cou'd not help it. He ought to have choſen one that went a rambling out of Indiſcretion, and loyter'd abroad meerly for want of a good Conduct, which had much more clearly diſcover'd what it was the Poet in<g ref="char:EOLhyphen"/>tended to teach. By ſeeing Imprudence puniſh<g ref="char:EOLhyphen"/>ed, we ſhould much ſooner have comprehended that a Prince is obliged in Intereſt to ſtay at Home, than in ſeeing ſome Diſorders happen in a Man's Houſe who is kept abroad in ſpite of his own Inclination, and is abſent only becauſe 'tis impoſſible for him to return home.</p>
               <p>But ſuppoſe theſe Reaſons were not ſo ſtrong as they are, we might at one blow deſtroy the above-mention'd Hypotheſis, by offering others that carry as much probability in them. Nothing cou'd hinder a Man from aſſerting upon the ſame Principles, that the Poet's Deſign was to ſhew that no hindrance of what Nature ſoever can hinder the execution of the Decrees of Fate. This
<pb n="47" facs="tcp:99272:28"/>Doctrin frequently occurs in <hi>Homer,</hi> and indeed the <hi>Odyſſes</hi> is nothing but a Comment upon it. We find <hi>
                     <g ref="char:V">Ʋ</g>lyſſes</hi> there ſurrounded with Pleaſures and ſtrong Temptations, to make him forget his Na<g ref="char:EOLhyphen"/>tive-Country. We find him encompaſt with ter<g ref="char:EOLhyphen"/>rible Dangers, out of which he happily frees himſelf, becauſe Heaven had decreed that he ſhould return home in ſafety. <hi>Homer</hi> tells us<note n="†" place="margin">Odyſſ. <hi>Lib.</hi> 1. <hi>verſ.</hi> 16.</note> not far from the beginning of the <hi>Odyſſes,</hi> that when <hi>the Years</hi> of <hi>
                     <g ref="char:V">Ʋ</g>lyſſes</hi>'s Abſence <hi>were over, the time was come wherein the Gods had deſtin'd his re<g ref="char:EOLhyphen"/>turn to</hi> Ithaca, <hi>and that he did not without ſome dif<g ref="char:EOLhyphen"/>ficulty find himſelf even among his Friends.</hi>
               </p>
               <p>One might likewiſe pretend that <hi>Homer</hi> de<g ref="char:EOLhyphen"/>ſign'd to deſcribe conjugal Love to us, by repre<g ref="char:EOLhyphen"/>ſenting on one ſide <hi>Penelope</hi> not to be moved with Careſſes and Menaces of her Suitors, during ſo long an Abſence, and ſuffering herſelf rather to be ruined by theſe Fellows, who all the while they were Courting her, lived at her Expence, than to comply with any one of them; and on the o<g ref="char:EOLhyphen"/>ther ſide, <hi>
                     <g ref="char:V">Ʋ</g>lyſſes</hi> who could not be overcome by the Charms of <hi>Circe,</hi> nor of <hi>Calypſo,</hi> nor of the Daughter of <hi>Alcinous,</hi> but always paſſionately de<g ref="char:EOLhyphen"/>ſired to ſee his dear <hi>Penelope</hi> again, to whom ne<g ref="char:EOLhyphen"/>vertheleſs he was not ſo faithful as ſhe was to him. But even this contributes to ſhew his Con<g ref="char:EOLhyphen"/>ſtancy, since Goddeſſes themſelves ſuch as <hi>Circe</hi> and <hi>Calypſo</hi> were, who refuſed him no Favours, were not able to detain him in their agreeable Iſlands, altho' they tempted him with ſo great a Bribe as Immortality. It is true that <hi>Homer</hi> mixes the Love of his Native-Country with his Deſire to return, but it is not incompatible with that of his Wife. <hi>Patriae,</hi>
                  <note n="†" place="margin">De Ora. <hi>L.</hi> 1. <hi>c.</hi> 44.</note> ſays <hi>Cicero, tanta est vis, ac tanta natura, ut Ithacam illam in aſperrimis ſaxulis, tanquam nidulum affixam ſapientiſſimus vir immorta<g ref="char:EOLhyphen"/>litati
<pb n="48" facs="tcp:99272:29"/>anteponeret.</hi> 
                  <q>The Love of one's Country is ſo forcible and natural, that the wiſeſt Man of antiquity prefer'd <hi>Ithaca,</hi> which is ſituated like a Bird's Neſt among ſharp Rocks, to Im<g ref="char:EOLhyphen"/>mortality itſelf.</q>
               </p>
               <p>It will be granted me, that ſince we can give ſo many different interpretations to this pretend<g ref="char:EOLhyphen"/>ed Allegory, which compoſes the <hi>Odyſſes,</hi> it is not very probable that <hi>Homer</hi> propoſed any of them in particular, as the end and mark of his Work, or that if he had ſuch a Deſign in his Head, he has executed it very ill. An Allegory which is ſo obſcure, that it is equally capable of different Meanings, is no longer an Allegory, but a Riddle.</p>
               <p>What is likewiſe ſaid of the<note n="†" place="margin">Le Boſſu <hi>Liv.</hi> 1. c. 11.</note> moral Deſign, which <hi>Virgil</hi> propoſed to himſelf in his <hi>Aeneis,</hi> is no better founded. Some People wou'd needs perſwade us, that this Poet deſign'd to inſtruct <hi>Auguſtus,</hi> as the Founder of a mighty Empire, and to inſpire him, as well as his Succeſſors with the ſame Spirit and Conduct, which had made this Empire ſo great. A wiſe Roman, ſay they, who was an able Politician in his time ('tis <hi>Cice<g ref="char:EOLhyphen"/>ro</hi> they mean) informs us that Clemency was ſo peculiar to this Government, that it reign'd there even in the midſt of War, and that nothing but downright abſolute Neceſſity cou'd make them ſuſpend the Obſerving of it. They maintain that this is the Inſtruction, which <hi>Virgil</hi> deſign'd to give the <hi>Roman</hi> Emperours in his <hi>Aeneis.</hi>
               </p>
               <p>But to this it may be replied in the firſt place, that <hi>Virgil</hi> indeed repreſents <hi>Aeneas</hi> all along as one that was very devout, and ready on all occa<g ref="char:EOLhyphen"/>ſions to follow the Orders of Heaven; but he does not make him exerciſe any extraordinary Com<g ref="char:EOLhyphen"/>paſſion towards the Vanquiſhed. We don't find
<pb n="49" facs="tcp:99272:29"/>that he any where ſignalizes his Clemency. On the contrary he makes him in all his Battels kill thoſe that cry'd to him for Quarter, without the leaſt remorſe.</p>
               <p>In the ſecond place, If we had a mind to reaſon upon the Suppoſition that <hi>Virgil</hi> deſign'd to give us moral Inſtructions, 'tis more natural to imagine that his Intention was to demonſtrate, that we ought to ſubmit to the Orders of Provi<g ref="char:EOLhyphen"/>dence, altho' they appear hard and difficult to execute. This is a Thought which runs through the whole <hi>Aeneis,</hi> as it wou'd be eaſie to demon<g ref="char:EOLhyphen"/>ſtrate. We might likewiſe ſay, That he deſign'd to inform the <hi>Romans,</hi> that the Eſtabliſhment of a great Empire is not made without a particular Providence of Heaven, and to poſſeſs them con<g ref="char:EOLhyphen"/>ſequently with devout Thoughts. But theſe Pro<g ref="char:EOLhyphen"/>jects are by no means fit for an <hi>Epicurean,</hi> and all the World knows that <hi>Virgil</hi> embraced the Opinions of <hi>Epicurus</hi> as well as his Friend <hi>Ho<g ref="char:EOLhyphen"/>race.</hi>
               </p>
               <p>If we muſt plainly deliver the Truth, 'tis high<g ref="char:EOLhyphen"/>ly probable that <hi>Virgil</hi> meant nothing elſe than to flatter <hi>Auguſtus</hi> and the <hi>Romans</hi> in particular, by making a Romance about the Origine of their Empire, and of the <hi>Iulian</hi> Family, which he de<g ref="char:EOLhyphen"/>duces from <hi>Iulus,</hi> the Son of <hi>Aeneas,</hi> according to the Tradition of that Family. This was cer<g ref="char:EOLhyphen"/>tainly the Poet's Aim, who ſeldom loſes any oc<g ref="char:EOLhyphen"/>caſion to flatter <hi>Auguſtus</hi> and the <hi>Romans</hi> in ge<g ref="char:EOLhyphen"/>neral, and not to exhort the Emperours to Cle<g ref="char:EOLhyphen"/>mency.</p>
               <p>Thus you have beheld the moral Projects of the three fineſt Epic Poems that were ever compoſed, intirely overthrown; after which, it will not be hard to believe that Tragic Poems are not writ<g ref="char:EOLhyphen"/>ten for nobler Ends. <hi>Ariſtotle</hi> defines Tragedy
<pb n="50" facs="tcp:99272:30"/>thus: <hi>'Tis,</hi>
                  <note n="†" place="margin">
                     <hi>Ch. IV.</hi> Of his Poe<g ref="char:EOLhyphen"/>try.</note> ſays he, <hi>the Imitation of a grave en<g ref="char:EOLhyphen"/>tire Action, which has a just Greatneſs,</hi> &amp;c. <hi>which by the means of Compaſſion and Terrour fully purgeth in us theſe and the like Paſſions.</hi> Thus the Tragic Poets wou'd pretend to heal the Paſſions of their Auditors, or at leaſt to leſſen them, by exciting Terrour and Compaſſion in their Souls. I won't ſay, that no Tragic Poet in the World ever pro<g ref="char:EOLhyphen"/>pos'd a moral Deſign to himſelf; but I believe that for the generality they have not troubled themſelves about that matter, and that the moral Paſſages ſcattered up and down in their Compo<g ref="char:EOLhyphen"/>ſitions, are rather to embelliſh the Subject, and pleaſe the Audience, than with a Deſign to calm their Paſſions. It may indeed ſometimes ſo fall out, that the Spectator by ſeeing the Calamities of Humane Life repreſented on the Stage, and the incertainty of Honour and Greatneſs deſcri<g ref="char:EOLhyphen"/>bed in a lively manner, on purpoſe to affect him, may moderate himſelf a little better in his De<g ref="char:EOLhyphen"/>ſires and Tranſports; but Terrour and Pity are not healed, by being often rais'd in the Heart: On the contrary, in proceſs of time Men accuſtom themſelves to them ſo well, that the leaſt thing at long run is capable to diſturb them. After this manner all Habitudes are formed. By having the ſame Movements often within us they become ſo natural, that 'tis very difficult to diſengage ourſelves from them. But it will be objected perhaps, that by virtue of ſeeing theſe ſad and terrible Objects, which are repreſented in Tra<g ref="char:EOLhyphen"/>gedies, we may come in time to be leſs ſenſi<g ref="char:EOLhyphen"/>ble of the impreſſions of Pity and Fear; as Sol<g ref="char:EOLhyphen"/>diers uſe to deſpiſe Dangers, wherein they fre<g ref="char:EOLhyphen"/>quently find themſelves engaged. But this Com<g ref="char:EOLhyphen"/>pariſon ſignifies juſt nothing, for Soldiers as of<g ref="char:EOLhyphen"/>ten as they find themſelves in Danger, do all
<pb n="51" facs="tcp:99272:30"/>they can to diſſipate their Fears, and encourage one another: whereas a Tragic Poet ſets all his Engines on work to raiſe the Paſſions of the Au<g ref="char:EOLhyphen"/>ditors; and as the latter takes no manner of care to oppoſe his Deſign, 'tis no wonder that at laſt they contract a habit of thoſe very Paſſions which the Poet excites in them.</p>
               <p>It will ſtill be urged that Examples of the Miſ<g ref="char:EOLhyphen"/>fortunes of Human Life, which we ſee in Trage<g ref="char:EOLhyphen"/>dies, diſpoſe thoſe that behold them often repre<g ref="char:EOLhyphen"/>ſented on the Theatre, to be leſs ſurprized at them, when-ever they fall upon themſelves.<note n="†" place="margin">Vide <hi>Marc. An<g ref="char:EOLhyphen"/>toninum.</hi> L. XI. n. 6. <hi>&amp; ad eum locum</hi> Tho. Ga<g ref="char:EOLhyphen"/>takerum.</note> It is true that the Philoſophers endeavour to make this uſe of Tragedy, and that they frequently cite Inſtances out of them, to perſwade Men to Con<g ref="char:EOLhyphen"/>ſtancy. But 'tis one thing to endeavour to draw ſome Profit from a thing which is eſtabliſh'd, and another to do the ſame thing with a certain De<g ref="char:EOLhyphen"/>ſign. The Philoſophers are to be commended for their Endeavours to lead Men to Virtue, by the very Objects of their Paſſions and their Pleaſures; but the Tragic Poets rather buſied their Brains to procure the Applauſe of the People and their Diverſion, than their Reformation or Amend<g ref="char:EOLhyphen"/>ment. Thus they oftner arrive at the firſt of theſe Ends, than at the ſecond.</p>
               <p>The Comic Poets pretended alſo to have a ſhare in this Honour, and it was commonly ſaid, <hi>To Teach Comedy</hi> as well as Tragedy, to mean the publiſh<g ref="char:EOLhyphen"/>ing of any Dramatic Compoſitions. In effect, by repreſenting common Life, and rallying the Follies of the World, they might perhaps make a better Impreſſion upon their Auditors, than by pompouſly ſetting forth the extraordinary Calamities of Heroes and Princes, after the man<g ref="char:EOLhyphen"/>ner of the Tragic Poets. There are but few Kings, and Great Men in the World, to whom
<pb n="52" facs="tcp:99272:31"/>alone the Examples of Tragedy can be well ſui<g ref="char:EOLhyphen"/>ted: But on the contrary, we have infinite num<g ref="char:EOLhyphen"/>bers of private Men, who may, to their great Advantage, behold their Paſſions and Humours laſh'd and ridicul'd in Comedy. But before the Comic Poets can pretend to paſs for public Teach<g ref="char:EOLhyphen"/>ers of Virtue, 'tis neceſſary that they ſhould be first Philoſophers, or elſe that none but Philoſo<g ref="char:EOLhyphen"/>phers ſhould deal in Comedy: As we find it to be quite othewiſe, 'tis no wonder that our Comedies, being compoſed by thoſe that are not the moſt regular Men in the World, have no leſs contri<g ref="char:EOLhyphen"/>buted to propagate Vice, than to ſhow the Folly of it. They don't repreſent Intemperance, and divers other Vices as blamable, but when they are carried to great Exceſs, that is to ſay, never but when they may hurt the Eſtabiſhment or For<g ref="char:EOLhyphen"/>tune of thoſe People who abandon themſelves to them. Now, ſound Philoſophy demands a great deal more Virtue from us than will juſt keep us from being Scandalous, or ruining ourſelves in the World. Thus, whatever they allege for them<g ref="char:EOLhyphen"/>ſelves, the Comic Poets ſeem to have nothing elſe in view but to divert the Public, and to get Reputation and Mony by diverting them. To compaſs this, they were obliged to mix abundance of moral Sentences in the Converſation of their Perſons, becauſe they frequently hold ſuch ſorts of Diſcourſes; and becauſe that after they have laughed heartily, the Public is diverted with theſe Sallies of Morality, rather for the variety of the Entertainment, than for any Inſtruction. A ſuf<g ref="char:EOLhyphen"/>ficient Proof of this is that they are not a jot the better for it, as a<note n="†" place="margin">
                     <hi>Plautus in Rud.</hi> Act. IV. Sec. 7.</note> Comic Poet has very well obſerv'd in theſe Verſes.</p>
               <q>
                  <pb n="53" facs="tcp:99272:31"/>
                  <l>Spectavi ego pridem Comicos ad iſtum modum</l>
                  <l>Sapienter dicta dicere at<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> iis plaudier,</l>
                  <l>Cum illos ſapientes mores monſtrabant populo;</l>
                  <l>Sed cùm inde ſuam quiſ<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> ibant divorſi domum,</l>
                  <l>Nullus erat illo pacto, ut illi juſſerunt.</l>
               </q>
               <p>
                  <q>I have often ſeen that after the Comic Poets have ſaid good things, and that they have been applauded for them, while they taught good Manners to the People, as ſoon as they were got home, no body was the better for their Advice.</q>
               </p>
               <p>I don't pretend to prove by this Diſcourſe that we cannot give very uſeful Precepts in Verſe, and that they have not been actually given in them. All that I wou'd ſhow by it is, that what<g ref="char:EOLhyphen"/>ever has been ſaid of the moral Deſigns of the fineſt Compoſitions of ancient Poetry, has much more appearance than Solidity in it, when we come to examine it nearly. This does not in the leaſt hinder, but that a Poet, who has taſted the good Maxims of a Philoſophy which is ſome<g ref="char:EOLhyphen"/>what ſeverer, than that of the greateſt Poets of Antiquity was, and who poſſeſſeth them as they did the Opinions of their own time, may not un<g ref="char:EOLhyphen"/>dertake a Poem with the ſame Views, that have been vainly aſcribed to them, and by this means re-eſtabliſh the Honour of Poetry, which has been defamed by the Faults we have already taken notice of. 'Tis of ſuch a Poet, that we may truely ſay what <hi>Horace</hi> ſays of him, whom he endeavour'd to inſtruct in his Art of Poetry:
<q>
                     <l>Omne tulit punctum, qui miſcuit utile dulci,</l>
                     <l>Lectorem delectando, paritér<expan>
                           <am>
                              <g ref="char:abque"/>
                           </am>
                           <ex>que</ex>
                        </expan> monendo.</l>
                  </q>
                  <q>
                     <pb n="54" facs="tcp:99272:32"/>that Writer gains the good Opinion of the whole World, who mixes the uſeful with the agreeable, by diverting his Reader, and giving him good Advice at the ſame time.</q> But I am mightily afraid that ſuch a Poet has for a long while been nothing elſe but a pure Idea without reality.</p>
            </div>
            <div n="2" type="chapter">
               <head>
                  <hi>CHAP. II.</hi> Of True and Falſe Eloquence.</head>
               <p>NOTHING is more eſteemed than Elo<g ref="char:EOLhyphen"/>quence, not only among Men of Learning, but even the Vulgar: However, there is ſcarce any thing of which for the generality, we have a wronger Idea. 'Tis certain that 'tis the moſt uſeful thing in the World, when we really poſ<g ref="char:EOLhyphen"/>ſeſs it; but 'tis as certain that when we only be<g ref="char:EOLhyphen"/>lieve we poſſeſs it, and have perſwaded the Mul<g ref="char:EOLhyphen"/>titude of it, there is ſcarce any thing ſo pernici<g ref="char:EOLhyphen"/>ous. We not only take a Phantom for ſome<g ref="char:EOLhyphen"/>thing Real, but we frequently put off a Falſehood for a Truth, or at leaſt inſtead of illuſtrating the Truth we loſe it in the thickeſt Darkneſs. I call true Eloquence, that the Reader may not be deceived, <q>The Art of ſpeaking Truth, as we ought to ſpeak it, to convince reaſonable Men, to render them attentive, and to affect them, if 'tis neceſſary, while we ſpeak it.</q> On the con<g ref="char:EOLhyphen"/>trary, falſe Eloquence is an Art, if it deſerves ſuch a Name, of recommending Falſehood inſtead of Truth, and of making the ſame Reſpect be
<pb n="55" facs="tcp:99272:32"/>paid to the former, which is only due to the lat<g ref="char:EOLhyphen"/>ter: To which we ought to add the want of Ad<g ref="char:EOLhyphen"/>dreſs in thoſe that propoſe Truth itſelf, but do it in ſo awkward and ſilly a manner, that they make their Hearers doubt of it, and that no one liſtens to them, nor is affected by their Diſcourſe, altho' in the bottom 'tis true.</p>
               <p>To ſhew the Excellence of true Eloquence, and the Diſadvantages of the falſe, wou'd take up a compleat Treatiſe of Rhetoric, which is far from my Thoughts at preſent. I will only make ſome general Reflexions upon the four parts of this Science, <hi>Invention, Diſpoſition, Expreſſion</hi> and <hi>Pro<g ref="char:EOLhyphen"/>nunciation.</hi>
               </p>
               <p n="1">I. <hi>INVENTION</hi> conſiſts,<note place="margin">Of Inven<g ref="char:EOLhyphen"/>tion.</note> as every one knows, in diſcovering all that can be ſaid upon a Subject we have choſe to treat of; but as we ought not to ſay every thing that comes into our Heads, altho' it belongs to the Subject in hand, becauſe then we ſhould never make an end, we ought ne<g ref="char:EOLhyphen"/>ceſſarily to make choice of thoſe Thoughts that are proper to the end we propoſe to ourſelves: and herein the Art and Addreſs of an Orator conſiſts. Unleſs a Man is perfectly Stupid, and has never read in his Life, 'tis impoſſible for him to be wholly un<g ref="char:EOLhyphen"/>provided of Matter, when he has any Truth or hi<g ref="char:EOLhyphen"/>ſtorical Fact to diſcourſe upon; but then, unleſs he underſtands the Art of Thinking juſtly, and has often made long and profound Reflexions upon it, unleſs he has a true Reliſh and Diſcernment, we find that he generally makes an ill Choice of the things that preſent themſelves to his Mind: he will enlarge too much upon things of little Im<g ref="char:EOLhyphen"/>portance, or dwell upon ſuch as have no connexi<g ref="char:EOLhyphen"/>on with the Subject in hand, while he omits thoſe that are more important and Effential, or touches
<pb n="56" facs="tcp:99272:33"/>them but ſlightly. This is what happens daily, but eſpecially to Preachers, who without Under<g ref="char:EOLhyphen"/>ſtanding the Rules of Art, learn to preach by Rote and Cuſtom.</p>
               <p>But to talk more particularly upon this Occa<g ref="char:EOLhyphen"/>ſion, we are apt to commit three Faults princi<g ref="char:EOLhyphen"/>pally, which don't appear ſo to the Eyes of thoſe who are not able to diſtinguiſh true Eloquence from the falſe, but which are not the leſs for all that, and which for that very Reaſon, produce very ill Effects.</p>
               <p>The firſt is, that abundance of People are of the Opinion, That provided they talk a great deal, ſo that their Matter never fails them, 'tis enough to give them the Character of eloquent Men, unleſs it happens that they are altogether deſtitute of exterior Talents that relate to the Stile and Pronunciation. To be able to talk an Hour or too about a Trifle of no Conſequence, altho' without Choice and Judgment, ſeems to be the fineſt thing in the World, provided a Man does not heſitate but runs glibly on, and moves his Auditors. We fooliſhly perſwade ourſelves that we acquire the Reputation of Men of Wit, in ſpite of good Senſe, as if it were poſſible to be one without the other. 'Tis the ſame with Authors as with Orators, altho' they ought to be much more ſevere in the Choice of their Thoughts, as a Reader is infinitely harder to pleaſe, than one that hears. However, if they can ſo order Matters, as to make a large Book, and they don't want Words when they are at<g ref="char:EOLhyphen"/>tack'd, they think that they perfectly ſatisfie all Difficulties, and anſwer all Objections. Thus this ſort of People fall foul upon every thing without Diſtinction, which does not ſuit with their Paſ<g ref="char:EOLhyphen"/>ſions, in a vain Preſumption, that a Torrent of
<pb n="57" facs="tcp:99272:33"/>Words will effectually do their Buſineſs for them, and that they ſhall never want a Supply. I knew a Man of this Character, who thought that Talk<g ref="char:EOLhyphen"/>ing and Proving were the ſame thing; ſo that after he had talked a great deal, he fancied he brought abundance of Proofs; and on the con<g ref="char:EOLhyphen"/>trary, that thoſe that talk little prove nothing. He perſwaded himſelf that the World counts the Sentences in a Book juſt as they do Soldiers in an Army, and that the more Ink a Man uſes, the more Reaſon he has on his ſide. One may apply to this Man a Saying of<note n="†" place="margin">See <hi>Au<g ref="char:EOLhyphen"/>lus Gell.</hi> L. 1. c. xv.</note> 
                  <hi>Saluſt, Satis loquentiae, ſapi<g ref="char:EOLhyphen"/>entiae parum,</hi> Words enough, but little good Senſe. On the other hand, thoſe that are really Elo<g ref="char:EOLhyphen"/>quent, after they have form'd a clear Idea of the Propoſitions they intend to prove, (for this in ſhort is the end of all Diſcourſes whatever they are, if they are reaſonable) make uſe only of thoſe Proofs that appear the moſt ſimple, the moſt direct, and the moſt ſenſible, and reject all the reſt. After this they adorn the Proofs they have choſen with all the Decorations that ſolid Eloquence uſes to employ, and of which I ſhall take occaſion to diſcourſe at the Concluſion of theſe Reflexions. When they have a fertile Sub<g ref="char:EOLhyphen"/>ject, which deſerves to be enlarged upon, they talk the longer of it: But if it is Barren, and the thing in hand is not of that importance, as to require a long Examination, they ſoon diſ<g ref="char:EOLhyphen"/>patch it. In a word, they lengthen their Diſ<g ref="char:EOLhyphen"/>courſe according to the Nature of their Subject; whereas others amplify theirs, according to the extravagant Deſire they have to talk much, or to make a ſhow of their pretended Eloquence. The former talk when they have ſomething to communicate, which deſerves to be heard, and the latter never hold their Tongue, but when
<pb n="58" facs="tcp:99272:34"/>no Body will do the Penance to liſten to them.</p>
               <p>The ſecond Fault we may obſerve in thoſe that are only Maſters of a falſe Eloquence, and which concerns the Choice of what is proper to be ſaid, is that they believe that if they are not allow'd to ſay every thing that comes into their head, they are not however obliged to uſe no Arguments, but ſuch as are concluding. They flatter themſelves that the World ought to conſider them as Perſons of a nice Diſcernment, if they employ no Reaſon<g ref="char:EOLhyphen"/>ings that are palpably abſur'd, that ſhock the Imagination. The ſlighteſt Appearances and the moſt incertain Probabilities ſerve their turn. They perpetually confound the Poſſible with the Probable, and the Probable with the True. Their Diſcourſes and Works are full of Reaſon<g ref="char:EOLhyphen"/>ings of this Nature, which wou'd no more en<g ref="char:EOLhyphen"/>dure the Teſt of Logic, than a gilded Shilling wou'd endure the Touch-ſtone. If we confine them to Syllogiſm, and carefully conſider their equivocal Expreſſions, and their precarious Prin<g ref="char:EOLhyphen"/>ciples, we ſhall find at firſt ſight, that they are nothing but pure Sophiſms which are founded upon Ambiguities or Suppoſitions that cannot be defended: We ſhall find that by Reaſoning after this manner, there is nothing which we cannot attack and nothing which we cannot prove. We may meet abundance of Examples of this Nature in the Writings of the ancient Philoſophers, and Fathers of the Church, eſpecially when they Diſ<g ref="char:EOLhyphen"/>pute or Reaſon upon the Old Teſtament. In every Page we find Suppoſitions altogether un<g ref="char:EOLhyphen"/>certain, and which 'tis impoſſible to prove, if once we deny them, and Arguments that are wholly built upon the Ambiguity of ſome Words, which they wou'd not give themſelves the trou<g ref="char:EOLhyphen"/>ble to explain, to have an occaſion to Reaſon out of our ſight. It will be told me perhaps, that I
<pb n="59" facs="tcp:99272:34"/>ought to talk more reſpectfully of the Fathers, and that the conſent of Antiquity, for Reaſon<g ref="char:EOLhyphen"/>ing in this manner, is a ſufficient Proof that it is warrantable and good. But I have nothing to do here with Theological Doctrins, wherein their Authority uſes to be of weight: Logic, at preſent, is the Buſineſs in debate, which will not allow the Authority of Citations, but only the ſtrict Rules of Art. Whoever violates them, is to be tried before the Tribunal of Logicians, tho' it were an Oecumenical Council, confirmed by ſeveral others. There is no Authority in the World that can make Arbitrary Laws for good Reaſoning, or change a Sophiſm into a true Syllo<g ref="char:EOLhyphen"/>giſm, or make a juſt Argument become a Sophiſm, without altering ſomething in it. No Perſon has power to grant Immunities to the Prejudice of the Rights of Reaſon, or to make any Exception in favour of any thing of this Nature. We muſt either obey the Rules, or undergo the Sentence. The true Rhetoricians follow upon this occaſion the Authority of the Philoſophers, or rather the inviolable Light of good Senſe. They maintain, that when a Man is to prove any thing ſolidly, he ought to employ no Reaſonings, but thoſe that are ſolid: If he will needs make uſe of probable Reaſonings, whatever he con<g ref="char:EOLhyphen"/>cludes from them, cannot be more certain than the Proofs he brings. All that he can make of them will only amount to a Probability. Now as there are ſeveral Degrees of Probability, a Man likewiſe ought to have a regard to that, and to make ſlight Appearances go for no more than they are really worth.</p>
               <p>In the Civil Law, for Example, there is no Authority which can make a bad Conſequence go for a good one. When any thing is to be pro<g ref="char:EOLhyphen"/>ved
<pb n="60" facs="tcp:99272:35"/>by a Law or an Act, we muſt plainly ſhew that the Terms of that Law or Act cannot be poſſibly underſtood in another ſenſe. Probabi<g ref="char:EOLhyphen"/>lity, eſpecially when it is ſlight, ſerves only to ſpoil our Cauſe: For the Advocate of the o<g ref="char:EOLhyphen"/>ther ſide, let him underhand his Profeſſion never ſo little, will not fail to obſerve that nothing concluding has been urged in the Caſe; and the Judges demand ſolid Proofs, and not ſimple Con<g ref="char:EOLhyphen"/>jectures. If any Man ſhould be ſo ill-adviſed as to Reaſon at the Barr upon the Laws, as <hi>Origene</hi> does upon the Bible, he wou'd be hiſs'd out of the Court, and in a ſhort time no Body wou'd retain him, unleſs he intirely changed his Me<g ref="char:EOLhyphen"/>thod. Let People ſay what they pleaſe, ſince the Fathers never had any ſuch Privilege from Heaven, as to be exempted from following the Laws of good Logic, we lie under no Obligation to believe that thoſe Reaſonings are good in their Writings, which wou'd be exploded any where elſe.</p>
               <p>However, in ſeveral parts of the World, thoſe that deſign for the Pulpit, read them to model themſelves upon their Eloquence, and to uſe, upon occaſion, their Words or their Arguments, and as if they durſt not employ the Rules of Lo<g ref="char:EOLhyphen"/>gic to examin them by, they learn by little and little to Reaſon juſt as they did, and at laſt to declaim againſt Reaſon, for fear, I ſuppoſe, leſt the World ſhould find out their little Sophiſtry. This is one of the moſt crying Sins of Eccleſia<g ref="char:EOLhyphen"/>ſtical Eloquence, as 'tis managed in thoſe Places where the Fathers are the Copies they write af<g ref="char:EOLhyphen"/>ter. A Man ought to leave his Reaſon and Lo<g ref="char:EOLhyphen"/>gic behind him in the Church-Porch to be edified with ſuch Preaching. Thus theſe arbitrary Sup<g ref="char:EOLhyphen"/>poſitipons, and irregular Reaſonings have made
<pb n="61" facs="tcp:99272:35"/>the <hi>Italians</hi> ſay of theſe ſorts of Diſcourſe, that, <hi>il creder è di corteſia,</hi> they believe them merely out of good Manners and Civility: And for this cauſe when they have any falſe Point, or any unjuſt Reaſoning, their Anſwer is, <hi>guardate queſto per la predica,</hi> keep this Nonſenſe to yourſelf till you are a Preacher. They are convinced by Experience, that abundance of things, which we patiently ſuffer from the Pulpit, wou'd be ridiculous in a ſerious Converſation of rational Perſons.</p>
               <p>On the contrary, true ſubſtantial Eloquence ſuffers us to utter nothing for Truth, but what we prove in ſo convincing a manner, that the ſtricteſt Logicians can have nothing to object a<g ref="char:EOLhyphen"/>gainſt it. If we have nothing, as I have already ſaid, but probable things to propoſe, ſhe will oblige us to acquaint our Auditors with it. As ſhe has no other deſign but to inſtruct, and that in a ſolid manner, ſo that the Reader ſhall not only be perſwaded upon the ſpot, but retain the Truth which has been demonſtrated to him, in his Mind; ſhe never employs any of thoſe tinſel Arguments that may glitter for a Moment, but ſoon after diſappear; the only uſes the eternal and inviolable Lights of good Senſe, which ap<g ref="char:EOLhyphen"/>pear to be ſo much the more true, the nearer we come to examine them.</p>
               <p>However, now and then an occaſion preſents itſelf, where it is lawful for us to make uſe of weak Reaſonings for a little time. And this happens when our Hearers or Readers are more affected by them than by the beſt Arguments. In ſuch a Caſe, we are oblig'd to accommodate ourſelves to their Imbecillity, in order to gain them over to our ſide, and afterwards to be in a condition to inſtruct them better, when they can hearken to what we have to offer to them, with<g ref="char:EOLhyphen"/>out
<pb n="62" facs="tcp:99272:36"/>prejudice. The Mind of Man is Haughty and Jealous, and ſometimes he cannot be unde<g ref="char:EOLhyphen"/>ceived but by himſelf, by our making a dexte<g ref="char:EOLhyphen"/>rous uſe of thoſe Principles which he admits for true ones ſo that he attributes the change, that is made in him, to his own Knowlege, and not to that of another. We muſt therefore make uſe of his Principles, which are frequently ei<g ref="char:EOLhyphen"/>ther falſe or incertain, as if they were built upon Truth, to make him draw a Conſequence from them, which be wou'd not otherwiſe admit.</p>
               <p>If we had only honeſt ſincere Men to deal with, who ſearch after nothing but the Truth, then we need do no more than propoſe it clearly to them, in order to bring them over to us: But we are oblig'd every moment of the day to unde<g ref="char:EOLhyphen"/>ceive People that are govern'd by their Paſſions, and prepoſſeſs'd by a thouſand Prejudices direct<g ref="char:EOLhyphen"/>ly oppoſite to the Truth; and therefore we muſt, as far as 'tis poſſible, Reaſon with ſuch Men ei<g ref="char:EOLhyphen"/>ther upon common Principles, or their own pro<g ref="char:EOLhyphen"/>per Ideas. If we let them ſee, that we are at too great a diſtance from their Opinions, or that we look down upon their Errors with contempt, they immediately take it for granted, that we deſpiſe their Perſons, and this Conſideration a<g ref="char:EOLhyphen"/>lone makes them ſhut their Ears to the Truth. Upon this account the Maſters of this Art inform thoſe that wou'd perſwade others, not to ad<g ref="char:EOLhyphen"/>vance any thing that may in the leaſt wound the Imagination of their Auditors, and make them ſuſpect that we want Reſpect or Conſideration for them. We may obſerve thiſ wiſe Precau<g ref="char:EOLhyphen"/>tion in the firſt Diſcourſes which the Apoſtles heretofore made to the Jews and Pagans, whom they managed with as much Addreſs as was poſ<g ref="char:EOLhyphen"/>ſible. We may upon this Head, conſider the
<pb n="63" facs="tcp:99272:36"/>Harangue which St. <hi>Paul</hi> makes to the Athenians, in the 17th Chap. of the <hi>Acts</hi> where he makes uſe of the Inſcription upon an Altar, and the Words of a <hi>Greek</hi> Poet, and gives them the beſt Meaning he cou'd, to endeavour to gain theſe I<g ref="char:EOLhyphen"/>dolaters, as it were, out of their own proper Principles. We likewiſe find in his Writings that he managed the Jews with great dexterity, before they had conſtrain'd him by their ill treat<g ref="char:EOLhyphen"/>ment to break off with them, and addreſs him<g ref="char:EOLhyphen"/>ſelf to the Gentiles. On theſe Occaſions, he ſays abundance of things which ſuppoſe the vul<g ref="char:EOLhyphen"/>gar Opinions, tho' he did not at the ſame time believe them to be altogether true. But we ought never to uſe this Method, but when we are compell'd, that is to ſay, when the Truth wou'd be rejected at firſt ſight, if it appeared to be ſuch, as it is really in itſelf.</p>
               <p>The third Fault that is to be cenſured in the Eloquence of ſeveral People, is that they believe that they ought to be conſider'd as Authors or Orators of a good Judgment and Taſt, when their Reaſons are juſt and concluding, tho' they never trouble themſelves, whether they make for the Subject, or at leaſt whether what they propoſe to prove, is preciſely the ſame with what they prove. They don't explain the Que<g ref="char:EOLhyphen"/>ſtions in hand ſo clearly as they ought to be, and the Reaſons which afterwards they bring, don't direct the Reader or Hearer to find out thoſe Truths that they engage to prove. They chuſe certain Reaſonings which they extend by diverſe Reflexions, and embelliſh with ſeveral Examples, without concerning themſelves about any thing elſe, but that what they deliver be true in itſelf, and has ſome relation to what they treat of. Thus they put the change upon their Auditors,
<pb n="64" facs="tcp:99272:37"/>and if they don't deceive them in the bottom of things, they deceive them at leaſt in their expectati<g ref="char:EOLhyphen"/>on. The Authors, whom I have named, are full of this Cheat. The Title of their Works, and the fine Promiſes they make at firſt to treat of certain Matters, draw on the Reader, who is de<g ref="char:EOLhyphen"/>ſirous to be inſtructed in them. But ſo ſoon as he ſets himſelf to read them, he perceives that his Author ſhams him off with ſomething elſe than what he expected to find in him. He cannot then forbear to cry out, <hi>Quò nunc ſe proripit ille?</hi> Whi<g ref="char:EOLhyphen"/>ther is the Man a going? It ſeems that ſo ſoon as he wou'd enter upon the Matter, the irregu<g ref="char:EOLhyphen"/>larity of his Imagination hurries his Reaſon whi<g ref="char:EOLhyphen"/>ther it never intended to go; like a reſtif Horſe that runs away with a Man in ſpite of his Teeth, when he has not ſtrength or skill enough to keep him in and govern him. He gallops away with mighty ſpeed, and does not ſtumble, but goes where no Body expected he ſhould go.</p>
               <p>On the contrary, thoſe that know how to ſpeak and write according to the Rules of Art, propoſe at firſt the Queſtion they intend to treat of, with all Perſpicuity imaginable, ſo that neither them<g ref="char:EOLhyphen"/>ſelves, nor thoſe that hear or read them can poſ<g ref="char:EOLhyphen"/>ſibly be deceived. They go to their Journey's end in the ſtraiteſt and plaineſt Road, and their whole Diſcourſe conſpires, if I may uſe the Ex<g ref="char:EOLhyphen"/>preſſion, to prove the ſame thing. The Auditor, or the Reader on his ſide, perfectly well compre<g ref="char:EOLhyphen"/>hending what he had a mind to demonſtrate, and the Proofs he brings to ſupport it, finds himſelf ſatisfied and inſtructed, ſo that he is never de<g ref="char:EOLhyphen"/>ceived upon the ſame Subject, ſo long as he re<g ref="char:EOLhyphen"/>members what he has heard, or read.</p>
               <p>
                  <pb n="65" facs="tcp:99272:37"/>
                  <note place="margin">The ill Ef<g ref="char:EOLhyphen"/>fects of falſe Rheto<g ref="char:EOLhyphen"/>ric.</note>THE Defects, I have remarked in falſe Elo<g ref="char:EOLhyphen"/>quence, are at leaſt in part the occaſion of ſeve<g ref="char:EOLhyphen"/>ral Diſorders we ſee in the World, which nothing but true Rhetoric can remedy.</p>
               <p>The firſt is, that ſuch People as ſuffer them<g ref="char:EOLhyphen"/>ſelves to be born away by a multitude of Words, by falſe Reaſons, or Thoughts that make nothing to the Subject in hand, are over-whelm'd indeed with the noiſe of the Words, and the great number of the Thoughts, but they underſtand not a ſyllable of the Matter. Altho' they fancy they are much better'd by a Diſcourſe of this nature which they have heard or read, yet they cannot tell what it contains, nor reduce it to certain clear and continued Heads. Every thing is confuſed, every thing is turned upſide down in their Minds and as Connexion and Order are of excellent uſe to the Memory, which otherwiſe is apt to be diſorder'd and to loſe what it has learnt, theſe Gentlemen ſoon forget what they have read or heard.</p>
               <p>The ſecond Diſorder, which this pretended E<g ref="char:EOLhyphen"/>loquence produceth, is that thoſe People that are accuſtom'd to it, come to loſe their Taſt and Judgment inſenſibly, and at laſt find themſelves utterly uncapable of judging what ought to be ſaid and what omitted, what is good and what is bad reaſoning, what is to the purpoſe and what not. They are no longer able to ſeparate what is treated of from what makes nothing to the Subject, nor to diſcern the Proofs that are brought to bring about ones Ends, from what is introduced meerly for Show and Ornament, or for the ſake of ſome reſemblance.</p>
               <p>The third Diſorder is, that if the End of the Diſcourſe be to correct the Faults of the Rea<g ref="char:EOLhyphen"/>ders
<pb n="66" facs="tcp:99272:38"/>and Auditors, the multitude of impertinent Words, the weakneſs of the Reaſonings, and the judicious Choice of the Thoughts, produce but very ſorry Effects. As we are perſwaded with<g ref="char:EOLhyphen"/>out knowing why or wherefore, and have no clear and continued Principles to preſerve our<g ref="char:EOLhyphen"/>ſelves from Errour, and to regulate our Conduct aright, our Manners will infalliby derive an un<g ref="char:EOLhyphen"/>happy Tincture from the diſorder of our Minds we do Good and Evil without diſcerning them ſo diſtinctly as we ought to do, and our Lives be<g ref="char:EOLhyphen"/>come a perpetual mixture of a little Virtue and a great deal of Vice. We know the general Rules of Good and Evil confuſedly, and we ap<g ref="char:EOLhyphen"/>ply them almoſt by meer accident to the parti<g ref="char:EOLhyphen"/>cular Actions of Life.</p>
               <p>Let us ſuppoſe on the contrary, that by ſome Miracle or other it ſo fell out in ſome Kingdom or Republic, that they had no public Orator (the Reader will ſoon perceive that I mean our Preachers here) nor ſo much as one Writer that exactly obſerv'd the Rules above-menti<g ref="char:EOLhyphen"/>on'd of good Rhetoric, I don't in the leaſt queſtion but that we ſhould ſoon behold a con<g ref="char:EOLhyphen"/>ſiderable change in their Diſcourſes and in their Lives. The publick Aſſemblies wou'd be excel<g ref="char:EOLhyphen"/>lent Schools for the Heart and Mind to take a true caſt in: We ſhould not learn the Trick there to pay ourſelves with a parcel of inſignifi<g ref="char:EOLhyphen"/>cant words, we ſhou'd ſay nothing but what was to the purpoſe, and reaſon juſtly upon the Opi<g ref="char:EOLhyphen"/>nions of Religion and upon Morality, and this Knowledge wou'd loon diffuſe itſelf all over our Lives and Actions. We ſhould no longer ſee ſuch vaſt numbers of People, that only do Good by meer accident almoſt, and only avoid Evil by meer good luck, by reaſon of their confuſed and
<pb n="67" facs="tcp:99272:38"/>uncertain Lights, by which they regulate their Conduct. But we muſt needs own, if we will ſpeak out the truth, as we ought to do in a Mat<g ref="char:EOLhyphen"/>ter of ſo great importance, that we for the moſt part ſee ten Orators that are proper to do Miſ<g ref="char:EOLhyphen"/>chief, for one that is capable to edifie us ſolidly; ſo that we ought not to wonder if the uncertain Multitude blunder and grope their way at mid-day, without knowing what Road they ſhould take, or implicitely follow the firſt Man they meet.</p>
               <p n="2">
                  <note place="margin">Of Diſpoſi<g ref="char:EOLhyphen"/>tion</note>II. THIS is enough to be ſaid upon the Article of Invention, which is the moſt import<g ref="char:EOLhyphen"/>ant part of Rhetoric, and the foundation of all the reſt, ſince 'tis neceſſary we know what we ought to ſay, before we think how to range and expreſs it. Nevertheleſs 'tis of very great con<g ref="char:EOLhyphen"/>ſequence to diſpoſe the matter, we have found out by Meditation, in a right order, becauſe the diſpoſition is of infinite uſe to make others right<g ref="char:EOLhyphen"/>ly underſtand what we intend to ſay, and to make them perceive the force of the Proofs which we alledge.</p>
               <p>The Rhetors lay down good general Precepts concerning the diſpoſition of a Diſcourſe, in re<g ref="char:EOLhyphen"/>gard to the Order we ought to obſerve between the parts which compoſe it, and what we ought to follow in each of theſe parts. I find nothing to cenſure in them as for what they teach upon this Head, and am of Opinion, that thoſe that ſpeak in public wou'd do very well to read over from time to time the Precepts of the Maſters of this Art, the greateſt part of which are found<g ref="char:EOLhyphen"/>ed upon good Senſe. But there is one thing wanting in them, which is of that conſideration, that without it all their Precepts ſignifie juſt no<g ref="char:EOLhyphen"/>thing. 'Tis this, that they ſay almoſt nothing
<pb n="68" facs="tcp:99272:39"/>about the eſſential ordering of the Thoughts a<g ref="char:EOLhyphen"/>mong one another, in each part of the Diſcourſe, and which is abſolutely neceſſary, whether it be to avoid Repetions, or to inſtruct more eaſily, and to convince the Reader or Auditor. This Or<g ref="char:EOLhyphen"/>der is not only neceſſary in thoſe Diſcourſes which we pronounce without publiſhing them in Print; but principally in Books of what nature ſoever they be. However one may juſtly ſay that no<g ref="char:EOLhyphen"/>thing has been more neglected not only by the ancient Orators, but eſpecially by the Philoſophers, the greateſt part of whoſe Diſcourſes is a mere Confuſion and Chaos. <hi>Plutarch,</hi> for inſtance, a<g ref="char:EOLhyphen"/>mong the <hi>Greeks,</hi> and <hi>Seneca</hi> among the <hi>Latins,</hi> have written with the greateſt Confuſion in the World. The eccleſiaſtical Authors have imitated them in this particular. We ſee both the one and the other, frequently begin to treat of a Subject without taking the leaſt care to ſtate the Queſtion in Terms clear and without equivocation, and then on they gallop, without knowing from whence they ſet out or whither they are going, till ſuch time as their Imagination is perfectly founder'd, and they can run no longer. Read their Treati<g ref="char:EOLhyphen"/>ſes and Diſcourſes over and over again, and you will find a vaſt number of them, wherein you can neither comprehend the principal Deſign they drive at, nor the Method they propoſed to fol<g ref="char:EOLhyphen"/>low, in order to execute it. The beſt are thoſe, whoſe Deſign we can perceive in groſs, and where the Matter is not too far fetch'd, altho' there is no Order in it. They heap together a world of Materials to build, as one wou'd think, a fine Structure, but afterwards they throw them one upon another without Order and any Rules of Architecture. Thus 'tis a difficult matter well to diſentangle this confuſion of Thoughts, and to
<pb n="69" facs="tcp:99272:39"/>form a clear and continued Idea of their Senti<g ref="char:EOLhyphen"/>ments, which has in part proved the occaſion of ſo many Diſputes about their Doctrin.</p>
               <p>It muſt be own'd, that thoſe that write or ſpeak now a days have much more Method, at leaſt for the greateſt part; and 'tis an undeniable Truth, that in this reſpect we very much ſurpaſs the Ancients, whatever the Admirers of Antiquity may pretend. However there are abundance of People ſtill in the World, who never made any ſerious reflexion upon a Method to diſpoſe their Reaſons, in ſuch a manner as ſhall be proper to make their Diſ<g ref="char:EOLhyphen"/>courſe clear and concluding. If they ſometimes ſucceed in this, 'tis by meer hazard, for they treſpaſs oftner againſt the moſt eſſential Rules.</p>
               <p>Theſe Rules had continued as it were hidden among the Geometricians till the time of <hi>Deſcar<g ref="char:EOLhyphen"/>tes,</hi> who firſt diſcover'd the great Uſe that might be made of them upon all occaſions. Since the Diſcoveries that have been made in our Age a<g ref="char:EOLhyphen"/>bout them, ſeveral Perſons have enlarged and e<g ref="char:EOLhyphen"/>ven rectified his Thoughts as we may ſee in the <hi>Logic</hi> of the <hi>Port-Royal,</hi> and the<note n="†" place="margin">By F. Male Branche</note>
                  <hi>Search</hi> after Truth. The ſame Matter has likewiſe been treat<g ref="char:EOLhyphen"/>ed with care in a <hi>Latin</hi>
                  <note n="†" place="margin">Logicae Joannis Clerici, de<g ref="char:EOLhyphen"/>nuo edita, anno <hi>1698</hi>
                  </note> Logic, printed twice at <hi>Amſterdam</hi> within a few Years, where the uſe that may be made of it in all ſorts of Diſquiſiti<g ref="char:EOLhyphen"/>ons, iſ ſhown at large. Theſe Books are too common, to want any tranſcribing here.</p>
               <p>I will only ſay in general, that theſe Rules teach us that we ought in the firſt place to have an exact knowledge of the Queſtion we intend to handle, and to expreſs it without Ambiguity: In the ſecond place, That we muſt divide it into its parts, if it is compoſed of ſeveral Propoſitions: Thirdly, That we muſt range theſe Propoſitions in that Order, that the moſt ſimple and moſt eaſie may march firſt; Fourthly, That the Propoſitions
<pb n="70" facs="tcp:99272:40"/>that follow ought to be deduced from the preceed<g ref="char:EOLhyphen"/>ing ones, as far as is poſſible. There are other particular Rules with which I ſhall not meddle here. 'Tis ſufficient to remark that theſe general Rules are notoriouſly violated both in Diſcourſes and in Writings. We ſet ourſelves to compoſe, without knowing well what we are minded to treat of, and after ſome diviſion ill underſtood, we ſay in each part what we think belongs to it, without troubling ourſelves in what Order we range it. What is more, ſeveral Perſons, who affect to be thought Wits, take a pride in retail<g ref="char:EOLhyphen"/>ing their Thoughts without any manner of con<g ref="char:EOLhyphen"/>nexion, and think it enough that each Thought in particular has a relation to the Subject they treat upon. This is call'd Writing and Preaching <hi>by Thoughts,</hi> and after this manner it is that a good part of the Treatiſes, which compoſe the famous Collection of the <hi>Eſſays of Morality</hi> are written, the drift and end of which we cannot comprehend, but in a general way, and whoſe Method is ex<g ref="char:EOLhyphen"/>ceedingly embroil'd. Altho' the Stile of them is pure and fine, and there are abundance of noble independent Thoughts in 'em; yet, to ſpeak freely what I think, theſe Works taken in the Groſs, are full of nonſenſical Stuff, and Sophiſms: The reaſon of which, in my Opinion, is only this, becauſe thoſe that compoſed them, either did not know what a good Method was, or at leaſt did not know the importance of obſerving it.</p>
               <p>In the mean time no Man can queſtion the Ex<g ref="char:EOLhyphen"/>cellence of the above-mention'd Rules, if it were only becauſe all the Truths of the Mathematicians depend upon them. 'Tis impoſſible to deny that the Order they preſcribe is admirable, both to enlighten the Mind, and touch the Heart of rea<g ref="char:EOLhyphen"/>ſonable
<pb n="71" facs="tcp:99272:40"/>Perſons. 'Tis likewiſe as plain 'tis extremely uſeful and convenient for thoſe that write; for by this means they form a Plan of what they ſhould ſay with all the eaſe imaginable, when once they are accuſtom'd to them: They avoid impertinent Repetitions, and the Pain of finding out independent Thoughts, and after<g ref="char:EOLhyphen"/>wards of connecting them together by unnatu<g ref="char:EOLhyphen"/>ral Tranſitions. I own indeed, that ſuch as have not uſed to make themſelves a Plan, which they are to follow, and have contracted a habitude of Speaking without one, will find themſelves ſhack<g ref="char:EOLhyphen"/>led by it; but thoſe that reaſon <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>ill, don't love, for the ſame reaſon, the Rules of good Reaſon<g ref="char:EOLhyphen"/>ing. Does it therefore follow, that they muſt not endeavour to reform themſelves, or that o<g ref="char:EOLhyphen"/>thers muſt imitate them?</p>
               <p>I know nothing that can be objected againſt this, but ſome Opinions of the Rhetors. They maintain, for Inſtance,<note n="†" place="margin">
                     <hi>Quinil.</hi> Lib. IV. c. 5.</note> 
                  <q>That it is not good to divide one's Matter with exactneſs, be<g ref="char:EOLhyphen"/>cauſe it ſeems too much ſtudied, and the ge<g ref="char:EOLhyphen"/>nerality of things are more agreeable, when they appear to be invented on the ſudden, and deduced from the thing itſelf, than when we believe the Orator meditated on them at home.</q> 
                  <hi>Pleraque gratiora ſi inventa ſubitò, nec demo allata, ſed inter dicendum ex re ipſâ nata vi<g ref="char:EOLhyphen"/>deantur.</hi> To which I anſwer, That this Remark may perhaps hold good in a Reply which an Ad<g ref="char:EOLhyphen"/>vocate makes before the Judges, where ſome things may ſeem to have been invented upon the Spot. But on other Occaſions, when all the World knows we come prepared, in what we write and order to be Printed, this ſort of a Cheat will not paſs Muſter. Thus, 'tis plain, that <hi>Quinti<g ref="char:EOLhyphen"/>lian</hi> made this Remark upon the account of the
<pb n="72" facs="tcp:99272:41"/>Advocates only, for whoſe uſe principally he compoſed his Book of Inſtitutions. In this Occa<g ref="char:EOLhyphen"/>ſion, thoſe that have a bad Cauſe to defend, are often forced to make uſe of divers Artifices that are below the Eloquence I have been talking of, which will only undertake the Defence of a good Cauſe. Of this kind is the Artifice that the ſame <hi>Rhetor</hi> ſpeaks of in the following Words: <q>Sometimes, ſays he, we muſt put falſe Dice upon the Judge, and inſinuate ourſelves into his favour by ſeveral Artifices, ſo that he may believe we have a different deſign from that we have in reality. Now and then a Man is forced to propoſe ſomething, which 'tis diffi<g ref="char:EOLhyphen"/>cult to obtain; and if the Judge foreſees it, he is afraid of it, before we ſpeak to the Point; juſt as we ſee a wounded Man fears the Inſtru<g ref="char:EOLhyphen"/>ments of a Chirurgeon, when he ſees them, before the Operation begins. But if a Diſ<g ref="char:EOLhyphen"/>courſe happens to make ſome Impreſſion upon a Judge, who diſtruſts nothing, and having had no Intimation of the Buſineſs, is not upon his Guard; then it produces ſuch Effects, which a Man cou'd not have believed, if they had been premiſed him before-hand. In the mean time we muſt not only avoid the divid<g ref="char:EOLhyphen"/>ing of what we are about, but we muſt not ſo much as treat of it at all. We muſt diſturb and ruffle the Paſſions of the Auditors, and hinder them from being too attentive to Mat<g ref="char:EOLhyphen"/>ter of Fact: For an Orator not only propoſes to himſelf to inſtruct, but much more to move. Now nothing is ſo contrary to this as an ex<g ref="char:EOLhyphen"/>act and ſcrupulous Diviſion, at a time when we endeavour to hinder the Judge from ma<g ref="char:EOLhyphen"/>king any uſe of his Judgment.</q> 
                  <hi>Interim verò etiam fallendus est Judex, &amp; varijs artibus ſubeun<g ref="char:EOLhyphen"/>dus,
<pb n="73" facs="tcp:99272:41"/>ut aliud agi, quàm quod petimus, putet. Nam est nonnumquam dura propoſitio, quam Judex, ſi providet, non aliter reformidat, quàm qui ferrum me<g ref="char:EOLhyphen"/>did priusquàm curetur adſpexit,</hi> &amp;c.</p>
               <p>'Tis true, indeed, that we ſometimes meet with People of ſo unaccountable a Temper, and ſo averſe to Truth, that the moſt exact Diſpoſi<g ref="char:EOLhyphen"/>tion of Reaſons, and the moſt proper to ſhew their Force or Weakneſs, ſhocks and provokes them; ſo that we are forced, in our own Defence, to take By-ways, and wheel round about, to bring them to themſelves. When we have ſuch Gen<g ref="char:EOLhyphen"/>tlemen as theſe to deal with, we muſt make an Exception to the General Rule, from which o<g ref="char:EOLhyphen"/>therwiſe we ought never to depart without a vi<g ref="char:EOLhyphen"/>ſible Neceſſity. As the principal End of thoſe that talk or write, is to recommend the Truth, we muſt change the order wherein it ſhines with greateſt Luſtre, if this Luſtre too much offends the Eyes of thoſe, who as yet don't love her. As the Precepts of this Art were laid down by thoſe that have written of them, only to lead us to this End, we muſt of neceſſity lay them aſide, when they no longer lead us to it. <q>It would be down-right Madneſs to adhere ſuperſtiti<g ref="char:EOLhyphen"/>ouſly to theſe Precepts againſt the intereſt of the Cauſe we have undertaken.</q>
                  <note n="†" place="margin">
                     <hi>Quin<gap reason="illegible" resp="#PDCC" extent="1 letter">
                           <desc>•</desc>
                        </gap>.</hi> Lib. IV. c. 2.</note> 
                  <hi>Amentis est, ſuperſtione proeceptorum, contrà rationem cauſoe trahi.</hi>
               </p>
               <p>When this does not happen, we ought both in our Books and in our Diſcourſes to follow the moſt exact Method that is poſſible, ſo that it may be known at firſt ſight what is the general De<g ref="char:EOLhyphen"/>ſign we propoſe to ourſelves, and what are the Parts of it; as likewiſe that we may ſhew the Connexion of all theſe Parts and Reaſonings, of which they are compos'd. This Order carries
<pb n="74" facs="tcp:99272:42"/>Light and Convicton with it, as I have already ſaid; and beſides this, the Reader or Hearer is more attentive to it, and is not ſo ſoon tired. This is the Judgment of <hi>Quintilian,</hi> who tells us, that <q>Diviſion, where it is properly uſed, gives a great deal of Light and Ornament to a Diſ<g ref="char:EOLhyphen"/>courſe. It not only occaſions, continues he, that whatever is ſaid becomes more clear, in drawing, as it were, from among a crowd of Thoughts, that which we have a deſign to ſay, and in ſetting it before the Eyes of the Judges, but it relieves the Hearer alſo, in ſhewing him the end of each part, after the ſame man<g ref="char:EOLhyphen"/>ner as the Miles that are marked upon Stone in the great Roads, are a refreſhment to the Travellers: For 'tis ſome ſatisfaction to know how far we are gone in our Journey, and we ſurmount what remains behind with more Ala<g ref="char:EOLhyphen"/>crity, when we know how long it is for no<g ref="char:EOLhyphen"/>thing can ſeem long, if we ſee the end of it.</q>
                  <note n="†" place="margin">Lib. IV. c. 5.</note> 
                  <hi>Opportunè adbibita plurimùm orationi lucis &amp; gra<g ref="char:EOLhyphen"/>tiae confert. Neque enim id ſolum efficit ut clariora fiant quae dicantur, rebus velut ex turba extractis, &amp; in conſpectu judicum poſitis ſed reſicit quoque au<g ref="char:EOLhyphen"/>dientem, certo ſingularium partium fine: Non ali<g ref="char:EOLhyphen"/>ter quàm facientibus iter multùm detrahunt fatiga<g ref="char:EOLhyphen"/>tionis netata, inſcriptis lapidibus, ſpatia. Nam &amp; exhauſti laboris noſſe menſuram voluptati est, &amp; hor<g ref="char:EOLhyphen"/>tatur ad reliqua fortiùs exſequenda ſcire quantum ſu<g ref="char:EOLhyphen"/>perſit. Nihil enim longum videri neceſſe est, in quo quid ultimum ſit certum est.</hi> Now if Diviſion alone produces this Effect, according to this judicious Rhetorician, what may we not expect from a compleat Method, which ought to reign in each part of the Diſcourſe, and which repre<g ref="char:EOLhyphen"/>ſents all the Reaſonings, of which it is compos'd, in their natural Order.</p>
               <p>
                  <pb n="75" facs="tcp:99272:42"/>There is ſcarce any Author or Orator to be found now a-days, that writes wholly without Diviſion, as <hi>Plutarch</hi> and <hi>Seneca</hi> have done, and as abundance of <hi>Greek</hi> and <hi>Latin</hi> Fathers have practis'd; but then there are ſeveral that divide their Subject amiſs, and obſerve no Order, nei<g ref="char:EOLhyphen"/>ther between the general Parts, nor between the particular Reaſonings. This proceeds in the firſt place from their not having an Idea extenſive e<g ref="char:EOLhyphen"/>nough of what they deſign to ſay, and from their dividing their Subject, before they fully know the Parts of it; ſecondly, from their being ig<g ref="char:EOLhyphen"/>norant of the Rules of Diviſion, or not think<g ref="char:EOLhyphen"/>ing on them; and laſtly, from their not know<g ref="char:EOLhyphen"/>ing of what Conſequence it is to place the moſt ſimple Idea, before thoſe that are more com<g ref="char:EOLhyphen"/>pounded. While thoſe that ſpeak and write, are ignorant of theſe general Principles of Lo<g ref="char:EOLhyphen"/>gic, 'tis impoſſible but there muſt be a world of Confuſion in their Diſcourſe, and conſequently a world of Obſcurity, which cannot fail to leſſen the Attention of thoſe that either hear or read them, and which muſt of neceſſity diſguſt them. I ſuppoſe that the Diſcourſes are good in them<g ref="char:EOLhyphen"/>ſelves and that a Man inſtructed in the Method of ordering his Thoughts, might be able to make exact and ſolid Diſcourſes of them. But 'tis much worſe, when 'tis nothing but a confuſed <hi>Tiſſu</hi> of ill Reaſonings, for 'tis impoſſible to do any good with it, tho' you caſt it into as good Order as you pleaſe. This Confuſion then ſerves as a Cloud to conceal the weakneſs of the Rea<g ref="char:EOLhyphen"/>ſons from thoſe, who will not give, themſelves the trouble to examin them nearer at hand, or are not capable of doing it.</p>
               <p n="3">
                  <pb n="76" facs="tcp:99272:43"/>
                  <note place="margin">Of the Ex<g ref="char:EOLhyphen"/>preſſion.</note>III. ALTHO' the <hi>Invention</hi> and <hi>Diſpoſition</hi> of Thoughts be the two firſt parts of Rhetoric, and that no one can pretend to real Eloquence, with<g ref="char:EOLhyphen"/>out obſerving the above mention'd Rules relat<g ref="char:EOLhyphen"/>ing to both, 'tis nevertheleſs very certain that if we don't add to all this, the other Rules, which the Maſters of this Art have given us a<g ref="char:EOLhyphen"/>bout <hi>Elocution,</hi> we cannot paſs for Eloquent. For in ſhort, the Thoughts may be juſt and well order'd; and yet, for Example, not be intelligi<g ref="char:EOLhyphen"/>ble, by reaſon of the ill Choice of the Expreſ<g ref="char:EOLhyphen"/>ſions. Now a Diſcourſe, unintelligible or only difficult to be underſtood, can never paſs for Eloquent. We may ſay the ſame thing of other Faults of the Stile, upon which we may conſult the Rhetors. When a Man has nothing elſe to do but to ſatisfie himſelf in Thinking or Writing, 'tis enough for him to obſerve the Rules that relate to <hi>Invention</hi> and <hi>Diſpoſition:</hi> But when he is to communicate hiſ Thoughts to others, they ought to be conceived in clear and proper Terms, that may make ſuch an impreſſion upon their Minds as we deſire.</p>
               <p>We propoſe to ourſelves three Things in Speaking or Writing, or at leaſt one or two of them; that is, <hi>to inſtruct, to give pleaſure, and to move</hi> the Paſſions. We may likewiſe reduce to three ſorts of Things, all that we undertake to talk about: The firſt is of that which regards common Life, or things of pure Speculation, which of themſelves are not proper to excite any Movement in the Mind of thoſe that hear them: The ſecond is of that which is a little more ele<g ref="char:EOLhyphen"/>vated, tho' for all that it has nothing extraordi<g ref="char:EOLhyphen"/>nary nor great: The third is of great Things that are not common in Good and Evil. The
<pb n="77" facs="tcp:99272:43"/>firſt require a ſimple and proper Stile; the ſe<g ref="char:EOLhyphen"/>cond an Elocution ſomewhat more raiſed, and the third a ſublime Stile. We ought to look upon it as an inviolable Law, always to ſuit our Stile to our Matter and Deſign. We are not more allow'd to uſe a low Stile when we are about great Things, nor an elevated Stile when we talk of vulgar Matters, than we can dreſs a full<g ref="char:EOLhyphen"/>grown Man in the Cloaths of a little Boy, or a little Boy in the Cloaths of a well-grown Man. We are likewiſe as much forbidden a figurative and vehement Stile, when we deſign to inſtruct, as we are to cry out Fire, when we only ſee a ſcrap of Paper on Fire. On the contrary, we ought to look upon it as unpardonable indiffe<g ref="char:EOLhyphen"/>rence to expreſs great Things in a cold and gro<g ref="char:EOLhyphen"/>veling Stile. This is what we may ſay in gene<g ref="char:EOLhyphen"/>ral about the Stile, and to this may be redu<g ref="char:EOLhyphen"/>ced the principal Rules of Rhetoric, that con<g ref="char:EOLhyphen"/>cern the Expreſſion.</p>
               <p>
                  <q>He is truly Eloquent, ſays a great Orator, who ſo orders his Speech, as to prove, to pleaſe, and to affect us. We are obliged to prove whatever we advance. The Agree<g ref="char:EOLhyphen"/>ment of Diſcourſe requires that it divert the Hearer; and to make an intire Conqueſt of him, we muſt bend him. This one thing con<g ref="char:EOLhyphen"/>tributes more than all the reſt, to gain one's Cauſe. There are as many different Stiles, as there are Duties impos'd on an Orator; ex<g ref="char:EOLhyphen"/>act Expreſſions ſerve to prove, a middle Stile to delight, and a vehement Stile to move; and 'tis in this that all the force of a Diſcourſe conſiſts.</q>
                  <note n="*" place="margin">Cicero in Oratore, <hi>c. 21.</hi>
                  </note> 
                  <hi>Erit cloquens is, qui — ita dicet, ut probet, ut delectet, ut flectat. Probare neceſſitatis est, delectare ſuavitatis, flectere victoriae; nam id unum ex omnibus ad obtinendas cauſas poteſt pluri<g ref="char:EOLhyphen"/>múm.
<pb n="78" facs="tcp:99272:44"/>Sed quot officia Oratoris, tot ſunt genera di<g ref="char:EOLhyphen"/>cendi; ſubtile in probando, modicum in delectando, vehemens in flectendo; in quo uno vis omnis Orato<g ref="char:EOLhyphen"/>ris est.</hi> He afterwards ſhews that the Judgment of an Orator appears chiefly in obſerving a <hi>De<g ref="char:EOLhyphen"/>corum</hi> in relation to the Matter. All his Diſ<g ref="char:EOLhyphen"/>courſe deſerves to be read, but I cou'd not ſet it down here.</p>
               <p>Above all things, he ought to be a perfect Maſter of the Language he makes uſe of; that is to ſay, he ſhould know the proper and figurative Senſe of every word, and all that concerns the Grammar of that Language; which is to be learn'd by reading and conſulting the choiceſt Authors. This ought to be practis'd from our very Infancy, for fear leſt if we tarry too long, we ſhould have a Stile form'd, as it were, by hazard, before we are perfectly skill'd in our Mother-Tongue, which happens very frequent<g ref="char:EOLhyphen"/>ly. Then we have no time to ſtudy the Lan<g ref="char:EOLhyphen"/>guage; the indiſpenſable Affairs of Life, and the Habit we have contracted of ſpeaking ill, will not permit us to apply ourſelves ſufficiently to it, to correct ourſelves of thoſe Faults to which we have been accuſtom'd for ſo many Years. If we ſay this truly of our Mother-Tongue, we ſhall find it much more when we have to do with Dead or Foreign Languages.</p>
               <p>So ſoon as we have Taſte enough to diſtin<g ref="char:EOLhyphen"/>guiſh a Diſcourſe that is written Elegantly from one that is not, and to take pleaſure in reading it, we are then fit to hear and comprehend the Leſſons of the Rhetoricians. The firſt thing we ought to do, in order to arrive one day at ſolid Eloquence, is to accuſtom ourſelves to write in proper and ſimple Terms, ſo as to commit, if poſſible, no Fault againſt the Propriety of Lan<g ref="char:EOLhyphen"/>guage,
<pb n="79" facs="tcp:99272:44"/>nor againſt the Preſpicuity of Stile. As the principal End of Speaking, is to be under<g ref="char:EOLhyphen"/>ſtood, the firſt thing we ſhould endeavour to ob<g ref="char:EOLhyphen"/>tain, is a Habit of Speaking ſo well, that the Hearers may not only divine our Thoughts, but likewiſe that it may not be poſſible not to under<g ref="char:EOLhyphen"/>ſtand them, when we have no deſign to ſpeak obſcurely.</p>
               <p>This, one wou'd think, ſhou'd be eaſie, ſince the moſt ſimple and natural manner of Speaking ought to preſent itſelf firſt to the Mind: But we are encompaſſed from our Cradle by People that expreſs themſelves ill, and that have no reliſh for theſe ſort of things ſo that we are forced to ſtudy for that, which Nature ought to have taught us. Among the <hi>Greeks</hi> they had Gram<g ref="char:EOLhyphen"/>marians, to whom they ſent their Children ſo ſoon as they were able to write and read, to teach them to ſpeak their own Tongue truly, which they cou'd not get at home with their Pa<g ref="char:EOLhyphen"/>rents, nor by the common uſe of Life. Among the <hi>Romans</hi> they not only taught <hi>Greek</hi> but <hi>Latin</hi> likewiſe. We ought in like manner to have Grammarians now a-days maintain'd at the pub<g ref="char:EOLhyphen"/>lick Salary, to teach our Youth the Modern Lan<g ref="char:EOLhyphen"/>guages and I wonder, for my part, that no E<g ref="char:EOLhyphen"/>ſtabliſhments of this Nature have been erected any where; for in ſhort, there is no Nation which does not love to hear its Language ſpoken Politely; nay ſome Nations have taken extraor<g ref="char:EOLhyphen"/>dinary Pains to Poliſh theirs.</p>
               <p>They that dont't know what it is to write in pure and proper Terms, and to expreſs them<g ref="char:EOLhyphen"/>ſelves with Perſpicuity, imagine that there's no<g ref="char:EOLhyphen"/>thing ſo eaſie as this, and that 'tis much more difficult to ſpeak in a more elevated Manner. Theſe People are of Opinion, that a ſtronger
<pb n="80" facs="tcp:99272:45"/>Genius is required to deſcribe ſome tragical Ac<g ref="char:EOLhyphen"/>cident in a pompous magnificent manner than to diſcourſe of the ordinary things of Human Life, in a clear familiar way: But in this they are ex<g ref="char:EOLhyphen"/>tremely miſtaken. 'Tis much eaſier, for inſtance, to imitate the Hydropic Sublimity of <hi>Seneca</hi> or <hi>Lucan,</hi> than the unaffected ſimplicity of <hi>Terence,</hi> and ſome Epigrams of <hi>Martial.</hi> I dare affirm that thoſe that are capable of writing like <hi>Terence,</hi> may reach <hi>Lucan</hi>'s Grandeur, if they pleaſe: but I defie a Man who has always uſed himſelf to a ſwelling Stile, ever to imitate <hi>Terence</hi> happily. To ſpeak of a modern Language, I am perſwaded that <hi>Brebeuf,</hi> who, as every one knows, has tranſlated the <hi>Pharſalia</hi> in Verſe as bloated, as thoſe of the Original, wou'd never have been able to compoſe two or three Pages of <hi>Moliere</hi>'s <hi>Miſanthrope;</hi> and that <hi>Moliere</hi> on the contrary, if he had thought it worth his while, cou'd have ſoared as high as <hi>Brebeuf.</hi> We have ſeveral pie<g ref="char:EOLhyphen"/>ces of <hi>La Fontaine</hi> written in as good an Heroic Stile as any by thoſe that have always practis'd the elevated Stile, but there is not one of theſe ſublime Genius's that cou'd ever come near his Fables.</p>
               <p>What I have here maintain'd may ſeem a Pa<g ref="char:EOLhyphen"/>radox to thoſe that have not ſufficiently reflected upon it: However, to convince theſe Gentlemen I wou'd only deſire them to try how they can i<g ref="char:EOLhyphen"/>mitate any Author that has written in a proper and ſimple Stile, and is eſteem'd in his kind, and af<g ref="char:EOLhyphen"/>terwards to imitate the ſublime Stile of any of our moſt elevated Writers. They will then be convinced by experience that the ancient Maſters of this Art had reaſon to judge the firſt more dif<g ref="char:EOLhyphen"/>ficult than the ſecond, altho' the firſt does not
<pb n="81" facs="tcp:99272:45" rendition="simple:additions"/>ſeem to be ſo at firſt ſight.<note n="†" place="margin">Cicero in Orato<g ref="char:EOLhyphen"/>re. <hi>c.</hi> 23.</note> 
                  <hi>Orationis ſublimitas imitabilis quidem illa videtur eſſe exiſtimanti, ſed ni<g ref="char:EOLhyphen"/>hil est experienti minùs.</hi> 
                  <q>The exactneſs of Diſ<g ref="char:EOLhyphen"/>courſe ſeems eaſie to imitate when we content our ſelves with judging without making a trial: But when we have tried it, we ſhall find it to be quite otherwiſe.</q> 
                  <hi>Horace</hi> ſaid the ſame thing, ſpeaking of the natural Stile of Converſation. <q>I will make Verſes compoſed of known Ex<g ref="char:EOLhyphen"/>preſſions, ſo that in reading them every one ſhall hope to do the like: But thoſe that will endeavour to make the Experiment, will ſweat and take a world of Pains to no purpoſe; ſo much force is there in Order and Connexion, and ſo much elegance in a Stile that is taken from the common Language.</q>
               </p>
               <q>
                  <l>
                     <note place="margin">Art. Poet. <hi>ver.</hi> 240.</note>Ex noto fictum carmen ſe quar, ut ſibi quivis</l>
                  <l>Speret idem, ſuder multùm, fruſtráque laboret</l>
                  <l>Auſuſ idem, tantùm ſeries juncturáque pollet!</l>
                  <l>Tantùm de medio ſumptis accedit honoris!</l>
               </q>
               <p>
                  <q>This Talent, ſays another, is neglected by abundance of People, who look after nothing but the Acclamations of the Multitude, whom they have to applaud them, or elſe come acci<g ref="char:EOLhyphen"/>dentally to hear them, and who cannot endure that ſilence which Approbation produces. They fancy that they are not Eloquent, unleſs they deafen all that are about them with their Cries and Clamours. They believe that it on<g ref="char:EOLhyphen"/>ly belongs to Converſation to deſcribe what they are talking of in vulgar Terms, and that even ignorant People may do it; whereas no Body knows whether they don't do that which they deſpiſe as eaſie, either becauſe they will not do it, or becauſe they find it impoſſible and
<pb n="82" facs="tcp:99272:46"/>out of their reach. For there is nothing in the extent of Eloquence, which thoſe who have tried all find ſo difficult to imitate, as that which every one thinks he ſhould have ſaid in the ſame manner, when he heard it: Becauſe People don't believe that this Stile is elegant, but that it is ſincere. An Orator never ſpeaks better, than when he appears to ſpeak the Truth.</q>
                  <note n="†" place="margin">
                     <hi>Quintil.</hi> Lib. IV. c. 2.</note> 
                  <hi>Ne<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> enim aliud in eloquentia cuncta experti diffici<g ref="char:EOLhyphen"/>lius reperient, quâm id quod ſe dicturos fuiſſe omnes putant, poſtquàm audierunt; quia non bona judicant illa, ſed vera. Tum autem optimè dicit Orator, cùm videtur vera dicere.</hi>
               </p>
               <p>If we may believe any one in his own Profeſſion, when there is no Temptation to conceal the Truth, we cannot reaſonably doubt of what the three great Maſters in the Art of writing both in Verſe and Proſe have told us. This Stile which they commend ſo warmly is compoſed only of pure and proper Expreſſions, of obvious eaſie Meta<g ref="char:EOLhyphen"/>phors, and Figures that ariſe from the thing itſelf, which are never uſed but for neceſſity, and to il<g ref="char:EOLhyphen"/>luſtrate their meaning. The principal Rock, which we ought to avoid in this ſimple and natu<g ref="char:EOLhyphen"/>ral Language is Obſcurity, and 'tis for that rea<g ref="char:EOLhyphen"/>ſon that we carefully ſhun every thing that may produce it, as equivocal Terms, too great plen<g ref="char:EOLhyphen"/>ty of Figures, and an ill Diſpoſition of Words and Thoughts. This is the Stile we ſhould em<g ref="char:EOLhyphen"/>ploy to inſtruct; this is the Language of Truth, which deſires nothing more than to appear all na<g ref="char:EOLhyphen"/>ked to the Eyes of Men. Thoſe who have no other Deſign but to make her appear, chuſe to expreſs themſelves in this manner, where every thing frequently is neglected, except Perſpicuity, and where Negligence, according to the Judg<g ref="char:EOLhyphen"/>ment of <hi>Cicero,</hi>
                  <q>Is a Negligence which is not diſagreeable, and which comes from a Man,
<pb n="83" facs="tcp:99272:46"/>who is more ſollicitous about Things than Words.</q>
                  <note n="†" place="margin">In Ora<g ref="char:EOLhyphen"/>tore <hi>c.</hi> 23.</note> 
                  <hi>Non ingrata negligentia, de re ho<g ref="char:EOLhyphen"/>minis, magis quàm de verbis, laborantis.</hi>
               </p>
               <p>Thoſe that can talk and write after this manner, avoid two Faults, which in my Opini<g ref="char:EOLhyphen"/>on, are unpardonable in thoſe that value them<g ref="char:EOLhyphen"/>ſelves upon declaiming. The firſt iſ Obſcurity, the greateſt fault that a Man can commit in ſpeaking, ſince the end of ſpeaking, as I ſuppoſe, is to be underſtood. This Fault principally reigns in the Stile of Declaimers who ſpeak nothing na<g ref="char:EOLhyphen"/>turally, but muffle up all in figurative Expreſſions, for fear they ſhou'd fall into a low frigid Stile, who give us a clear and diſtinct Idea of nothing, ſo that 'tis difficult to know exactly what they mean. With this Fault we may juſtly charge the greateſt part of the <hi>Greek</hi> and <hi>Latin</hi> Fathers, who are almoſt perpetually upon the Harangue, and who avoid clear and proper Expreſſions with as much care as the Athenian Orators ſought af<g ref="char:EOLhyphen"/>ter them. Thus every thing almoſt is diſguis'd and ſwell'd in their Writings, in ſo extraordina<g ref="char:EOLhyphen"/>ry a manner, that a Man has all the difficulty in the World to underſtand them, when they treat of a Subject which is ſomewhat obſcure in itſelf. Sometimes they carry Matters ſo extravagantly high, that one cannot tell whether they talk ſeri<g ref="char:EOLhyphen"/>ouſly, or have a mind only to impoſe upon the Populace. This in truth was the Fault of the Times as well as of the Men; for the Eloquence of thoſe Ages was extremely different from that of the ancient Orators, either <hi>Athenian</hi> or <hi>Roman,</hi> as a Woman that is loaded, and en<g ref="char:EOLhyphen"/>cumbred with ſuperfluity of Habits is from one in a modeſt Garb. Thus we muſt excuſe this Fault in them, but we ought to take care not to imitate them in it. The Reader may ſee this
<pb n="84" facs="tcp:99272:47"/>Subject treated more at large in<note n="†" place="margin">
                     <hi>Vide Ar<g ref="char:EOLhyphen"/>tem. Crit.</hi> P. 2. S. 1. cap. 15, <hi>&amp;</hi> 16.</note> Authors that have compoſed the Hiſtory of Rhetoric.</p>
               <p>Another Fault, which we find not in a ſimple and natural Stile, is, that there is nothing in it to make thoſe, that write ſo, ſuſpected of a ſort of Affectati<g ref="char:EOLhyphen"/>on, which is exceedingly prejudicial to thoſe that wou'd perſwade. I mean, the Affectation to ap<g ref="char:EOLhyphen"/>pear eloquent, which a diſcerning Hearer is no ſooner ſenſible of, but he ſuſpects that the Orator whom he hears, or the Author whom he reads is more intent to diſplay his own Eloquence than to teach him the Truth, and give him any uſe<g ref="char:EOLhyphen"/>ful Inſtructions from that very minute he be<g ref="char:EOLhyphen"/>lieves that it may be poſſible for the Perſon that ſpeaks to believe very little of what he ſays, that he only choſe this Subject to get himſelf ſome Reputation by treating of it eloquently. Be<g ref="char:EOLhyphen"/>ſides, when we are heartily affected by any thing, and nothing but Nature talks, we uſe in our Diſcourſes no far-fetch'd Ornaments of Rheto<g ref="char:EOLhyphen"/>ric, but only ſuch as ariſe from the Subject, with<g ref="char:EOLhyphen"/>out our thinking on them. The ſame thing may be obſerved in Tragedy itſelf, when it is rightly compoſed.</p>
               <q>
                  <l>Et<note n="†" place="margin">Horat. de Arte Poet. <hi>v.</hi> 95.</note> Tragicus plerum<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> dolet ſermone pedeſtri.</l>
                  <l>Telephus &amp; Peleus, cùm pauper &amp; exſul uter<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan>
                  </l>
                  <l>Projicit ampullas &amp; ſeſquipedalia verba,</l>
                  <l>Si curat cor ſpectantis tetigiſſe querelâ.</l>
               </q>
               <p>
                  <q>Even the Tragic Poets ſometimes expreſs Grief in common Language. <hi>Telephus</hi> and <hi>Pe<g ref="char:EOLhyphen"/>leus,</hi> when they lye under the Hardſhips of Poverty and Baniſhment, wholly throw aſide affected Expreſſions and big rumbling Words, if they have a mind to intereſt the Spectator in their Complaints.</q> The Reaſon of this is
<pb n="85" facs="tcp:99272:47"/>becauſe we cannot be touched but by the natural repreſentation of a Paſſion, and that all Affecta<g ref="char:EOLhyphen"/>tion ſhocks us. I am perſwaded that a ſimple plain Diſcourſe, provided it be naturally delive<g ref="char:EOLhyphen"/>red, moves thoſe Auditors that have a true Taſte, more feelingly than the talleſt Metaphors and that even upon Paper it is much more affect<g ref="char:EOLhyphen"/>ing than one that is penn'd in a more ſublime Stile.</p>
               <p>However, I confeſs that there are cerain oc<g ref="char:EOLhyphen"/>caſions on which we are indiſpenſably obliged to riſe above the vulgar Stile; as, for inſtance, when we are to praiſe or condemn any thing, when we wou'd excite Admiration or Hatred; in ſhort, when our Subject is of a more elevated Character than what happens daily. On ſuch an occaſion the Reader or Auditor is very well pleas'd that we ſhould have recourſe to Rhetorical Orna<g ref="char:EOLhyphen"/>ments. As it is not ſo much our Buſineſs at ſuch a time to inſtruct as to delight him, or to excite in him Paſſions more turbulent than Pity, he is ſatisfied with theſe Decorations nay, what is more, he expects them, ſo that it we diſappoint him, we make him deſpiſe us, and no longer at<g ref="char:EOLhyphen"/>tend to what we ſay. He thinks it but requiſite that he that ſpeaks or writes to entertain him, ſhould be well prepared before-hand, and tell him nothing but that which does not frequently fall into every Body's Head.</p>
               <p>When the Occaſion is extraordinary, or when the Subject is naturally ſublime, we expect a Stile of the ſame Dignity, that tranſports, that ra<g ref="char:EOLhyphen"/>viſhes, that governs and turns our Souls abou<gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap> as it pleaſes. This is the ſublime Stile, concern<g ref="char:EOLhyphen"/>ing which <hi>Longinus</hi> has written a Treatiſe, which is in every Body's Hands, eſpecially ſince it has been<note n="†" place="margin">
                     <hi>By Mr.</hi> Boi<g ref="char:EOLhyphen"/>leau.</note> tranſlated into <hi>French.</hi>
               </p>
               <p>
                  <pb n="86" facs="tcp:99272:48"/>I will not dwell any longer upon theſe two latter ſorts of Stiles, which are or ought to be properly the Stile of Sermons if we except thoſe places in them, where we only explain the Matter before us, without drawing any Conſe<g ref="char:EOLhyphen"/>quences from it, or making any application to the Auditors. 'Tis ſufficient to ſay, That thoſe that aſpire to this Eloquence cannot too often read over thoſe Paſſages in the celebrated Ma<g ref="char:EOLhyphen"/>ſters of this Art where 'tis handled. An infinite number of People confound the ſublime Stile with Fuſtian, and think they raviſh all the World with Admiration, when they loſe themſelves in the Clouds, and are laugh'd and ridicul'd by all Men of a true Palat. The reaſon of this is, be<g ref="char:EOLhyphen"/>cauſe they don't enough conſider the Rules of this Art, and don't know that we ought to expreſ s ourſelves in magnificent Terms only about thoſe things that are Sublime in their own Nature.</p>
               <p>
                  <note place="margin">Objections againſt what has been ſaid.</note>SOME Objections, which at firſt ſight ſeem to have ſomething in them, may be railed againſt what I have aſſerted relating to Eloquence. As for inſtance, That ſeveral of the Ancients, whom I have accuſed of having committed very groſs Faults againſt the Rules, and ſeveral of the Mo<g ref="char:EOLhyphen"/>derns, whom I have imitated, did pats in their own time, and ſtill paſs in ours for Models of Eloquence, in the Opinions of a vaſt number of People that underſtand Rhetoric, and are by no means to be call'd Men of an ill Reliſh. One may go yet farther, and urge, That we behold every Day Books received with great Applauſe, and that we hear with Admiration ſeveral Diſ<g ref="char:EOLhyphen"/>courſes wherein ſcarce any of the above-men<g ref="char:EOLhyphen"/>tion'd Rules are obſerv'd. As Eloquence, will theſe Gentlemen pretend, is only for thoſe whom
<pb n="87" facs="tcp:99272:48"/>we have to do with, ſo ſoon as we have found out the Myſtery to pleaſe and to affect them in Speaking or Writing, we have Title enough to ſet up for Men of Eloquence.</p>
               <p>Indeed if the eſtabliſh'd Rules of Rhetoric, which are for the generality of them ſupported by the Authority of the moſt famous Rhetors, were arbitrary Laws, and founded rather upon the uſage of ſome Language, which depends up<g ref="char:EOLhyphen"/>on the Caprice of the Multitude, than upon Rea<g ref="char:EOLhyphen"/>ſon, which never changes I confeſs that one might confront them with Examples, and coun<g ref="char:EOLhyphen"/>terballance the Authority, they have got, by the Reputation of thoſe who have violated them: But as they are built upon everlaſting Foundati<g ref="char:EOLhyphen"/>ons, we can only conclude, that the Taſte of thoſe Gentlemen, who firſt admired thoſe that neglect<g ref="char:EOLhyphen"/>ed theſe Laws, was a depraved Taſte, and that if there are any Men of Wit, who continue ſtill to praiſe the vicious Rhetoric of the paſt Ages, they only follow the Cuſtom in it, without conſulting their Reaſon, and repeat without examination, what had been told them from their Infancy. We cannot make the Fathers, and Philoſophers, who lived after Jeſus Chriſt, paſs for juſt Rea<g ref="char:EOLhyphen"/>ſoners, nor for methodical Authors but as they were the moſt ingenious Men of their times, nay, and ſometimes formidable by their Authority, and by their Cabals, they were exceſſively prai<g ref="char:EOLhyphen"/>ſed in their own and the ſucceeding Ages, which yet were darker and more ignorant than their own. Theſe Praiſes have been handed down like a Tradition to us, and we are only the Echos, if I may ſo expreſs myſelf, of the moſt barbarous and groſs Centuries, without being at the pains to examine, whether what we ſay after them be true or not. We daily commend, merely out of cu<g ref="char:EOLhyphen"/>ſtom,
<pb n="88" facs="tcp:99272:49"/>ſeveral Works, which we ſhould have been aſham'd to have written ourſelves, and which, in truth, we cou'd not write in this Age, without drawing the contempt of all the World upon us.</p>
               <p>That which ſtill keeps up this Language, which at the bottom is not ſincere, is that every Man cites the Fathers in Theological Controver<g ref="char:EOLhyphen"/>ſies, and deſires to have them of his own ſide; yet this cou'd not be done with any Advantage, if People were generally perſwaded that they were bad Orators, and yet worſe Logicians. Thus we ſet as high a value on them as we are able, without being ſatisfied of their Merit, to make uſe of their Authority in Time and Place againſt thoſe who have declared againſt thoſe Opinions, which we ſuppoſe to have been favour'd by the Fathers. Were it not for Cuſtom and theſe Po<g ref="char:EOLhyphen"/>litic Reaſons, we ſhould make no ſcruple to treat them as a parcel of Men that ſtand in need of their Antiquity to make us bear with them.</p>
               <p>I confeſ s that even now a-days a Man may be admired by the People, and paſs for an eloquent Writer in his own Imagination, who violates every moment the Rules of good Rhetoric and of right Reaſon: But does it therefore follow, that there is no ſuch thing as true Rhetoric and Reaſon? If this were allow'd, we might ſay, That the Rhetoric and Reaſon of the <hi>Europeans,</hi> are good in <hi>Europe,</hi> but are worth nothing in <hi>Aſia</hi> and <hi>Afric,</hi> where the People neither talk, nor reaſon after the ſame manner. We ought to commend in <hi>Aſia</hi> and <hi>Afric</hi> the ridiculous and fantaſtical Thoughts of the People that inhabit thoſe two mighty Parts of the Earth, becauſe they find an infinite number of Admirers there. Now if we wou'd not fall into theſe Abſurdities,
<pb n="89" facs="tcp:99272:49"/>we muſt own that we ought not to accommodate ourſelves to the Taſte of the People, any farther than good Senſe will warrant us and that thoſe who are ſo deſirous to be applauded by them without this, abuſe their Ignorance, which they ſhould endeavour to undeceive, whereas they la<g ref="char:EOLhyphen"/>bour to increaſe it by their vicious manner of Diſcourſing. Thus true Judges will not be wanting to oppoſe themſelves to the Taſte of the Multitude; and tho' they don't make ſo great a noiſe as the latter, they are the true Di<g ref="char:EOLhyphen"/>ſtributers of a ſolid and laſting Reputation.</p>
               <p>We may upon this Head add, what <hi>Quintilian</hi> has obſerv'd of the Orators of his own Time, <hi>viz.</hi> That we are oblig'd to accommodate our<g ref="char:EOLhyphen"/>ſelves to the Humour of the People, who have no great regard for this extraordinary juſtneſs of Thought, of Order and Expreſſion. <q>We are forced, ſaid they, to compoſe our Diſcourſes according to the reliſh of others, and we muſt often ſpeak before People who are wholly ig<g ref="char:EOLhyphen"/>norant, and have no knowledge of other Sci<g ref="char:EOLhyphen"/>ences. If we don't gain them over to our Party by delighting them, if we don't per<g ref="char:EOLhyphen"/>ſwade them by the vehemence of our Diſ<g ref="char:EOLhyphen"/>courſe, or ſometimes by moving their Paſſions, we cannot obtain even thoſe things that are juſt and reaſonable.</q>
                  <note n="†" place="margin">Lib. IV. c. 14.</note> 
                  <hi>Nobis ad aliorum judi<g ref="char:EOLhyphen"/>cia componenda est oratio, &amp; ſaepius apud omnino imperitos atque aliarum certe ignaros literarum lo<g ref="char:EOLhyphen"/>quendum est; quos niſi &amp; delectatione allicimus, &amp; viribus trahimus &amp; nonnunquam turbamus affecti<g ref="char:EOLhyphen"/>bus, ipſa quae juſta ac vera ſunt, tenere non poſſumus.</hi>
               </p>
               <p>But after all good Reaſonings propoſed in a clear and elegant manner, and thrown into a good order, are likelier to take with the People, than Fuſtian and Bombaſt, which they think they
<pb n="90" facs="tcp:99272:50"/>underſtand, while at the bottom they know no<g ref="char:EOLhyphen"/>thing of it. Beſides, the Rules that are given us don't in the leaſt hinder us from embelliſhing our Diſcourſe with what-ever may pleaſe the Auditor, provided that theſe Embelliſhments don't ſpoil the Perſpicuity. <hi>Nullum ornatum,</hi> ſays <hi>Quin<g ref="char:EOLhyphen"/>tilian</hi> in the ſame place, <hi>qui modo non obſcuret, ſubtrahendum puto.</hi> 
                  <q>We ought not to retrench any Ornaments, unleſs they make the Senſe obſcure.</q> We may likewiſe move the Paſſions of the Auditor; but this ought not to be done till we have enlightned his Underſtanding that he may know why he is moved, and be convinced by his Judgment that he has reaſon to be ſo. But the public Orators have often incenſed the Peo<g ref="char:EOLhyphen"/>ple againſt thoſe that did not pleaſe them, with<g ref="char:EOLhyphen"/>out informing them by any clear Reaſon why they deſerved their Indignation. They think it enough to charge them with a thouſand odious things, but don't give themſelves the trouble to prove them; but ſpeaking them in a vehement, pathetic manner, and appearing to be perſwad<g ref="char:EOLhyphen"/>ed themſelves of the Truth they ſay, they eaſily gain the People to their ſide, without any ſolid Reaſon. We cannot pretend that this Conduct ought to be imitated, without openly declaring oneſelf an Enemy to good Senſe and Equity.</p>
               <p n="4">
                  <note place="margin">Of the Pro<g ref="char:EOLhyphen"/>nunciation.</note>IV. I SHOULD now, according to the me<g ref="char:EOLhyphen"/>thod I propoſed to my ſelf, ſpeak of <hi>Pronuncia<g ref="char:EOLhyphen"/>tion,</hi> but I cannot do better than to ſend my Rea<g ref="char:EOLhyphen"/>der to a little Book about the <hi>Action of an Orator,</hi> compoſed by <hi>Michael le Faucheur:</hi> 'Tis a Ma<g ref="char:EOLhyphen"/>ſter-piece in its kind, to which nothing can be added. I will only mention two things which at the bottom comprehend all: The firſt is, That we ought to recite naturally, I mean to
<pb n="91" facs="tcp:99272:50"/>modulate the Tone of our Voice, ſo as the Na<g ref="char:EOLhyphen"/>ture of the Things, we treat about, requires, to explain or relate any thing in the ſame Pitch of Voice as we are uſed to obſerve when we relate or explain any thing, and wherein we ſhew a great concern before grave Perſons, and to ex<g ref="char:EOLhyphen"/>preſs the Paſſions, that may reign in the Diſ<g ref="char:EOLhyphen"/>courſe, as we commonly do when we don't think of haranguing, but only follow the movement of the Paſſion by which we are animated. It ought to be with the Geſture exactly as with the Voice. The ſecond thing we ought to remark, is, That when they tell us we ought to follow Nature, they mean Nature poliſhed by a Gentleman-like Education, and by converſing with Perſons of good Breeding: Otherwiſe, if thoſe that have been meanly educated, and have contracted vi<g ref="char:EOLhyphen"/>tious Habits, which by length of time become natural to them, ſhould be ſo ill adviſed as to re<g ref="char:EOLhyphen"/>cite in Public, before they have reformed their ill manner, they wou'd certainly be laughed at by all the World. There are ſome Perſons, whoſe Behaviour is naturally ſo cold and uncon<g ref="char:EOLhyphen"/>cern'd, that if they did not ſhew a little more Heat and Life when they appear'd in Public, they wou'd moſt infallibly ſet the whole Com<g ref="char:EOLhyphen"/>pany a ſleeping. Others on the contrary, are of ſo fiery a Temper, that they cry out from the beginning to the end, without having the leaſt regard to the difference of the matter of which they talk. We ought therefore to follow Na<g ref="char:EOLhyphen"/>ture, but Nature poliſh'd by Education and Care, if we have a mind to ſpeak in Public.</p>
               <p>We have often ſeen a Diſcourſe, that has been neither faulty in the Matter, the Diſpoſition, nor the Expreſſion, to diſpleaſe merely for the ill Pronunciation of him that deliver'd it, but eſ<g ref="char:EOLhyphen"/>pecially
<pb n="92" facs="tcp:99272:51"/>becauſe his Pronunciation had ſomething forced and affected, which did not ſhew the Man to be in earneſt. 'Tis one of the moſt common Faults, with our Preachers, to deliver them<g ref="char:EOLhyphen"/>ſelves in ſuch a Tone of Voice as was never heard out of a Pulpit, and to have ſuch Geſtures with them as expreſs no Paſſion, and are no where ſeen but there. One wou'd ſwear, that ſo ſoon as they begin to talk and to toſs their Arms, they were not the ſame Men, and that they talk to a ſort of People whoſe Manners are clearly different: They complain, they are an<g ref="char:EOLhyphen"/>gry, they admire, in a word, they expreſs all the Paſſions which they have a mind to repreſent, after another way than the reſt of the World are acquainted with. If a Man ſhould behave himſelf ſo ridiculouſly at the Bar, there is no queſtion but that he wou'd ſet the Judges a laughing; and in a ſerious Converſation, where things of great Conſequence are to be treated off, the Tone of the Pulpit wou'd be much more inſufferable. A Man wou'd be to intrench upon a <hi>Merry Andrew's</hi> Province, ſhou'd he fling about his Arms, and ſhew a thouſand Geſtures that are only good to drive away the Flies. I have been told that a famous Ad<g ref="char:EOLhyphen"/>vocate diſcourſing on a day with a very awk<g ref="char:EOLhyphen"/>ward Orator, of this Character, as the Orator asked him how he liked his manner of reciting, and whether he thought it wou'd not ſucceed at the Bar: The Advocate bluntly told him, That the very firſt thing, thoſe young Gentlemen that deſign'd to appear at the Bar, ought to do, was to forget all his Leſſons, and return to that na<g ref="char:EOLhyphen"/>tural manner which he had endeavour'd to efface inſtead of poliſhing.</p>
               <p>
                  <pb n="93" facs="tcp:99272:51"/>I have frequently heard an Orator, who was ſcarce Maſter of any one of the other Talents we quire in a Man of his Profeſſion, but who recit<g ref="char:EOLhyphen"/>ed in ſo natural and ſo lively a manner, that he charm'd his Auditors by this ſingle Qualification, accompanied with a ſtrong articulate Voice; I never heard him, but he put me in mind of a certain Story of<note n="†" place="margin">Cicero <hi>in Orat.</hi> C. 17.</note> 
                  <hi>Demoſthenes,</hi> who being asked what was the chief part of Rhetoric, anſwer'd, Pronunciation; being next asked, what was the ſecond beſt, he ſtill anſwer'd, Pronunciation; and ſo on, till they dropt the Queſtion. His meaning was, that this Talent was of the laſt Conſequence in <hi>Athens,</hi> where Affairs of the greateſt importance, in relation to the State and to private Men, were often determin'd in a bare Pleading, without the drawing of any Writings. 'Tis likewiſe extremely ſerviceable in our Pul<g ref="char:EOLhyphen"/>pits; but 'tis only for the Reputation of the Preacher, and not for the public Advantage, when it is not join'd with the other parts of good Rhetoric. At ſuch times the People go from the Sermon, full of Admiration for the Parſon, altho' they ſcarce underſtand a Word he told them, and are not in the leaſt convinced, by Reaſon, of any one thing he wou'd have per<g ref="char:EOLhyphen"/>ſwaded to do. On the contrary, they ought to go out of Church full of Admiration for the Go<g ref="char:EOLhyphen"/>ſpel, full of a true Senſe of their own Faults, and full of a vigorous Reſolution to correct them, without thinking upon the Orator: They ought to be able to repeat whatever they have learnt, and to carry home with them an exact Idea of their Duties, without minding the Perſon from whom they learnt them. A good Judge takes no notice at all of an Advocate's Action, but of his Reaſonings, when he is to paſs a definitive Sen<g ref="char:EOLhyphen"/>tence
<pb n="94" facs="tcp:99272:52"/>but eſpecially if it be a matter of any im<g ref="char:EOLhyphen"/>portance.</p>
               <p>We cannot blame thoſe that take a due care of their Pronunciation: On the contrary, we ſhou'd have juſt Reaſon to complain of them, if they did not do it; but then 'tis neceſſary they ſhou'd join the other parts of Rhetoric with it, and cultivate them with ſo much the more care, as they are of more importance. An Orator ought to be aſham'd to deceive the People, who only conſider the out-ſide, becauſe they have been uſed to be paid in that Mony: It ſhould make him bluſh to think that he ſends home his Audi<g ref="char:EOLhyphen"/>tors well ſatisfied, that he recites well, but lit<g ref="char:EOLhyphen"/>tle inſtructed in the Matter he treated of; like thoſe Orators, of whom <hi>Quintilian</hi> has obſerv'd very judiciouſly, <q>That they ſoften their Voice, and turn themſelves in different man<g ref="char:EOLhyphen"/>ners; that they hang down the Head, and toſs their Arms about; that they affect a great abundance of Things, and artificial Words; and that at laſt (what ſeems to be monſtrous) People commend the Action, but don't un<g ref="char:EOLhyphen"/>derſtand a Jot of the Cauſe they have pleaded.</q>
                  <note n="†" place="margin">Lib. 4. c. 2.</note> 
                  <hi>Vocem flectunt et cervicem reponunt, et brachium in latus jactant, totoque et rerum et verborum et compoſitionis genere laſciviunt; deinde (id quod ſit monſtro ſimile) placet actio, cauſa non intelligi<g ref="char:EOLhyphen"/>tur.</hi>
               </p>
               <p>Thoſe that have any tenderneſs of Conſcience ought to employ this Talent of reciting agree<g ref="char:EOLhyphen"/>ably; and by that means of rend'ring the Au<g ref="char:EOLhyphen"/>ditors attentive, only to inſtruct them better, and make them reliſh the great Truths of the Goſpel. To effect this, they ſhould vigorouſly apply themſelves to perform their other Duties that are requiſite in a public Orator, and to
<pb n="95" facs="tcp:99272:52"/>ſpeak to the Congregation that liſtens to them; not as if they hoped the manner of their Recital wou'd make every thing paſs, but as if they ſpoke before ſevere Judges, who wou'd not par<g ref="char:EOLhyphen"/>don them one falſe Thought, who wou'd re<g ref="char:EOLhyphen"/>quire from them an exact Order, and a Style ſuited to the Matter they talk of; and as if when they come out of the Pulpit, they were to leave the written Sermon in their Hands, to be exa<g ref="char:EOLhyphen"/>min'd by them at leiſure. Without this, what can one ſay of the Eloquence of the Pulpit, which he cannot at the ſame time apply to that of the Stage, which we go to hear not for Inſtruction, but only for our Diverſion? What can we think of the Office of a public Orator, but what we think of the vileſt and worſt employ'd of all Trades, the Followers of which endeavour to get what we promis'd them, without troubling themſelves whether their Work be good or no? Our Orators ought to fear theſe Reproaches with ſo much the more reaſon, as they retail to the People things of the higheſt importance; nay, and call their Diſcourſes the Word of God, upon pretence that the firſt Preachers of the Goſpel, whom God had honoured with the Gift of Mi<g ref="char:EOLhyphen"/>racles, and of extraordinary Revelations, gave this Name to what they preached to the People. 'Tis now a-days a ſort of Sacrilege to ſpeak in this manner of a negligent Diſcourſe, where we can neither ſee good Senſe, nor Method, nor Language ſuitable to the Occaſion, but which is delivered with a great deal of Boldneſs and Preſumption, as if it comprehended in effect no<g ref="char:EOLhyphen"/>thing but heavenly Oracles.</p>
               <p>Since God does not make himſelf known to Men, but by Reaſon and Revelation, we ought to call nothing his <hi>Word,</hi> but what is clearly
<pb n="96" facs="tcp:99272:53"/>founded either upon one, or the other, and not a dull trifling Diſcourſe, where we find no traces of any light either natural, or ſupernatural. If we ought to endeavour to have an agreeable outſide, it is not becauſe from that moment we are in poſſeſſion of Saying all, and ſhamming eve<g ref="char:EOLhyphen"/>ry thing upon a blind ignorant Congregation, by means of their Voice and Geſture that pleaſe them; but only to accommodate ourſelves to their Weakneſs, and be in a condition to make them liſten to that which is really the <hi>Word of God.</hi> Formerly the Miracles, which the Apo<g ref="char:EOLhyphen"/>ſtles perform'd, and the great Sanctity of their Lives render'd their Auditors attentive to what they utter'd, tho' it was deſtitute of the Orna<g ref="char:EOLhyphen"/>ments of Humane Eloquence. But now-a-days, when Miracles are no longer wrought, and that the Holineſs of the Lives of theſe public Orators is not ſo very extraordinary, 'tis but reaſonable, that, in order to attract our Attention, they ſhould employ, not the <hi>ſecular Arm,</hi> as is the practiſe of ſome Countries, but all that may ſerve to en<g ref="char:EOLhyphen"/>lighten and touch reaſonable Men, and ſome<g ref="char:EOLhyphen"/>times even thoſe that are a little too deli<g ref="char:EOLhyphen"/>cate.</p>
               <p>I am afraid I have ſaid too much upon this ſort of Eloquence; but muſt we always diſſemble, either out of fearfulneſs or intereſt, thoſe Truths that wou'd be of infinite Uſe, if one Day we ſhou'd liſten to them? If all thoſe that might profit themſelves by it, neglect to do it, perhaps ſome one may do it, and be follow'd by ſome others. <hi>Quintilian</hi> after having ſpoken ſcurvily enough of the Orators of his time, concludes, <q>That it is better to omit theſe ſorts of things, for fear of offending more People by reproving what is bad, than we oblige them by giving them good Advice.</q>
                  <note n="†" place="margin">Lib. IV. c. 2.</note> 
                  <hi>Haec
<pb n="97" facs="tcp:99272:53"/>omittamus, ne minùs gratiae, praecipiendo recta; quam offenſae, reprehendendo prava, mereamur.</hi> But when ſhould we ſpeak Truth, tho' the moſt important in the World, if we were to ſtay till it wou'd make us Friends among the generality of Man<g ref="char:EOLhyphen"/>kind? Perhaps never.</p>
            </div>
            <div n="3" type="chapter">
               <head>
                  <hi>CHAP. III.</hi> Of Hiſtory and the Defference between the Modern and Ancient Hiſtori<g ref="char:EOLhyphen"/>ans.</head>
               <p>NOTHING is ſo entertaining and inſtru<g ref="char:EOLhyphen"/>ctive as Hiſtory, when it is well written; and on the contrary, nothing more infamous and hurtful, when it is not written as it ought to be: that is to ſay, when it delivers Lies inſtead of Truth, nay even when it diſſembles it. The former ſupplies us with what we want in Ex<g ref="char:EOLhyphen"/>perience, which is always ſhut up in narrow bounds, by faithfully relating all that happen'd before us, by which we may reap as great Benefit, as if we had actually ſeen them. On the other hand, the latter inſtructs us in nothing, becauſe it reports things otherwiſe than they fell out, and indeed than they commonly do fall out. The firſt repreſents a Man, ſuch as he is, with his good and bad Qualities, with his laudable Actions, and thoſe that deſerve Cenſure: The ſecond de<g ref="char:EOLhyphen"/>ſcribes him ſuch as the Hiſtorian wiſhes him to have been, whether bad or good, or rather it ſub<g ref="char:EOLhyphen"/>ſtitutes
<pb n="98" facs="tcp:99272:54"/>a Phantome in his place. As a true and ſincere Hiſtory propoſes the Advantage of the Reader by diſcovering Truth to him: So that which is falſe and diſguiſed has no other end but the Profit of the Hiſtorian, who hopes to get ſomething by lying or by diſſembling what he knows.</p>
               <p>Four things, in my Opinion, are requiſite to make a good Hiſtorian, and without them we cannot ex<g ref="char:EOLhyphen"/>pect any thing conſiderable from him.
<list>
                     <item>The firſt is, To be well Inſtructed in what he attempts to Re<g ref="char:EOLhyphen"/>late:</item>
                     <item>The ſecond, To be capable of Saying with<g ref="char:EOLhyphen"/>out any Diſguiſe what he believes to be true:</item>
                     <item>The third, To know how to Relate what he knows: And laſtly,</item>
                     <item>the fourth, To be able to form a true Judgment of the Events he reports, and of the Men who contributed to bring them about.</item>
                  </list>
It will not be amiſs to make ſome Reflexi<g ref="char:EOLhyphen"/>ons upon theſe four things; a general Knowledge of which may enable us to judge whether a Hi<g ref="char:EOLhyphen"/>ſtory be good, or bad.</p>
               <p n="1">
                  <note place="margin">Of the Mat<g ref="char:EOLhyphen"/>ter of Hi<g ref="char:EOLhyphen"/>ſtory.</note>I. A MAN may be inſtructed two ſeveral ways in what he relates when he writes the Hi<g ref="char:EOLhyphen"/>ſtory of his own time, that is to ſay, either by himſelf or others. He is inſtructed by himſelf in what he ſaw and what he managed, the conſe<g ref="char:EOLhyphen"/>quence of which he obſerved himſelf: But it muſt be confeſſed that this does not go very far, ſince that abſolutely ſpeaking, he cou'd do but very few things by himſelf, and cou'd be preſent but in one place at a time. That which others do, they relate to us, juſt as they themſelves think ſit, eſpecially if there were but few Witneſſes of their Actions, or if theſe Witneſſes are dead, or dare not contradict them. They either take care not to ſpeak of the Faults they committed, or
<pb n="99" facs="tcp:99272:54"/>elſe they ſtrangely diſguiſe them. If any Diſad<g ref="char:EOLhyphen"/>vantageous Accident befalls them, they attribute it either to the Malice of others, or to ill Fortune, but never to their own Indiſcretion. He that queſtions this, needs only caſt his Eyes upon the <hi>Memoirs,</hi> which abundance of illuſtrious Perſons have compoſed of their own Life, and there he will every-where find enough to juſtifie my Aſ<g ref="char:EOLhyphen"/>ſertion. Theſe are not Hiſtorians, who ſpeak of themſelves without Paſſion: They are rather Ad<g ref="char:EOLhyphen"/>vocates that plead their own Cauſe, or that make their own Apology before Poſterity, as well as before thoſe who lived in their own time. What has been ſaid of theſe <hi>Memoirs,</hi> the ſame, and perhaps much worſe we may ſay of the Reports that have been made to Princes and Generals con<g ref="char:EOLhyphen"/>cerning Matters that were tranſacted in thoſe places where they were not. This occaſion'd <hi>Aſinius Pollio</hi> to ſay, <q>That the Memoirs of <hi>Cae<g ref="char:EOLhyphen"/>ſar</hi> (for ſo we ought to call his Commentaries in <hi>Engliſh</hi>) were written with little Care, and with too little regard to the Truth; becauſe he too eaſily believed the greateſt part of what was related to him about the Actions of other Men, and has unfaithfully reported what he himſelf did, either out of Deſign, or thro' defect of Memory.</q>
                  <note n="†" place="margin">Sueton. in Jul. Cae<g ref="char:EOLhyphen"/>ſare. <hi>c.</hi> 56.</note> 
                  <hi>Pollio Aſinius parùm dili<g ref="char:EOLhyphen"/>gentèr, parúm<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> integrâ veritate compoſitos</hi> (Caeſaris Commentarios) <hi>putat; cùm pleraque, quae per alios erant geſta temerè crediderit, &amp; quae per ſe, vel con<g ref="char:EOLhyphen"/>ſulto, vel etiam memoriâ lapſus perperam ediderit.</hi> It is not to be doubted but that thoſe that after<g ref="char:EOLhyphen"/>wards writ Memoirs in imitation of him, have been guilty of the ſame Practice. <hi>Cicero</hi> in one of his<note n="†" place="margin">
                     <hi>Ad Fam.</hi> Lib. V. Epiſt. 12.</note> Letters, wherein he teſtifies an extraor<g ref="char:EOLhyphen"/>dinary deſire to ſee the Hiſtory of his Conſulſhip written by <hi>Lucceius,</hi> ſays merrily, that if this
<pb n="100" facs="tcp:99272:55"/>Hiſtorian refuſed him this favour, he wou'd write it himſelf, after the Example of ſeveral Perſons before him. <q>But as you know well enough, continues he, there are Inconveniences in this manner of Writing: Becauſe a Man is obliged to ſpeak of himſelf with too much reſerved<g ref="char:EOLhyphen"/>neſs, when he comes to recount any thing that deſerves Commendation, and to omit whatever is to be found fault with: <hi>Sed quod te non fugit, haec ſunt in hoc genere vitia; &amp; ut verecundiùs de ſe ipſi ſcribant neceſſe est, ſiquid est laudandum, et prae<g ref="char:EOLhyphen"/>tereant ſuquid fortè reprehendendum est.</hi>
                  </q>
               </p>
               <p>The Caſe being thus, we muſt not expect to learn the whole truth exactly either from Princes, or their Miniſters, or their Generals, even tho' we might ask them any Queſtions we deſir'd to be inform'd in, and they were inclin'd fairly to anſwer them, which however but very rarely happens. What courſe then ſhall an Hiſtorian take to inform himſelf of the Truth? For my part I ſee no other way for him, than to enquire of all the People he can, to liſten to what is ſaid of all ſides, and what Enemies report one of another, to heap together all that is publiſhed in ſeveral Languages of both the Parties, and eſpe<g ref="char:EOLhyphen"/>cially the public Acts: And laſtly, To compare all theſe different Reports with abundance of care. By this means he comes to be convinced, that there are certain inconteſtable matters of Fact in which all the World are a greed; but that there are ſeveral Circumſtances of which a Man cannot be certain, by reaſon of all the great variety of Re<g ref="char:EOLhyphen"/>ports. An Hiſtorian ought to paſs over theſe doubtful Matters in general terms, for fear of deceiving his Reader by a Relation, which he cannot warrant.</p>
               <p>In order to collect his Materials well, 'tis requi<g ref="char:EOLhyphen"/>ſite that he ſhould be skill'd in ſeveral Langua<g ref="char:EOLhyphen"/>ges,
<pb n="101" facs="tcp:99272:55"/>that he ſhou'd know the form of Govern<g ref="char:EOLhyphen"/>ment of thoſe places, whoſe Hiſtory he writes, as alſo their Intereſts; that he be acquainted with the Genius of the People and their Forces; that he be not ignorant of the Situation of Places; and, above all this, that he be laborious, atten<g ref="char:EOLhyphen"/>tive, and diligent, have a good Diſcernment, a ſolid Judgment, and a ſincere Mind. If one of theſe Qualifications be wanting, 'tis enough to make an Author uncapable of ſucceeding. For Inſtance, we have ſeen ſome Years ago ſeveral Hiſtories publiſh'd in <hi>France,</hi> wherein are related abundance of matters of Fact, and other things relating to <hi>England</hi> and <hi>Holland.</hi> A Man will at firſt ſight obſerve that many of theſe Authors were not in a Capacity to conſult the Writings and Relations that were daily publiſhed in theſe two places, and that they were intirely ignorant of their manner of Government and their For<g ref="char:EOLhyphen"/>ces, as well as of the Genius of their People, He will likewiſe find that the Difference of Opi<g ref="char:EOLhyphen"/>nions, concerning the Principles of Religion and Politics, has made them take things quite other<g ref="char:EOLhyphen"/>wiſe than they were. I don't at all queſtion but that on the other ſide great Faults have been com<g ref="char:EOLhyphen"/>mitted, in relation to <hi>France,</hi> eſpecially by thoſe, who do not underſtand <hi>French,</hi> or never were in <hi>France,</hi> or ſuffer'd themſelves to be too much in<g ref="char:EOLhyphen"/>fluenced by a Spirit of Partiality. It muſt howe<g ref="char:EOLhyphen"/>ver be ſaid, that the Government of <hi>France,</hi> and all that belongs to it, is more eaſie to be under<g ref="char:EOLhyphen"/>ſtood by Strangers, than the Affairs of Strangers by <hi>French</hi> Men.</p>
               <p>Sometimes though we are furniſh'd with all the neceſſary Aſſiſtances to know the truth of a Fact, Negligence makes us commit abominable Miſtakes. Thus <hi>Vittorio Siri,</hi> in his<note n="†" place="margin">Tom. <gap reason="illegible" resp="#PDCC" extent="1 letter">
                        <desc>•</desc>
                     </gap>. p. <hi>665.</hi>
                  </note> 
                  <hi>Memorie Re<g ref="char:EOLhyphen"/>condite,</hi> ſpeaks of the Night, in which <hi>Lewis</hi> the
<pb n="102" facs="tcp:99272:56"/>XIV. was born. <hi>Quattro hore ſpeſe il Re in quel colloquio, ſi che l'hora trovataſi troppo tarda per ri<g ref="char:EOLhyphen"/>tornare quella notte nevoſiſſima (correndo il meſe di Decembre à Grobois, convenne per forzoſa neceſſi<g ref="char:EOLhyphen"/>tà dormire) à Parige; &amp; rimaſto il letto del Re à Grobois, la Regina colla cena li fece parte del ſuo; notte fortunatiſſima per la Francia, perche per un in<g ref="char:EOLhyphen"/>trecciamento di circoſtance ſi ſtupende, s'infantò il Dolfino,</hi> &amp;c. Not to take notice of the nonſen<g ref="char:EOLhyphen"/>ſical Bombaſt in theſe words, which might ſuffer a little perhaps too thro' the Fault of the Printer; <hi>Siri</hi> might eaſily have known that <hi>Lewis</hi> the XIV. was not born in <hi>December</hi> but <hi>September,</hi> and not at <hi>Paris,</hi> but at St. <hi>Germain en Laye.</hi> So groſs a Miſtake as this muſt needs be the effect of an inexcuſable Negligence. Some have been of Opi<g ref="char:EOLhyphen"/>nion, that the Example alledged out of <hi>Siri,</hi> is not well choſen, but ſee what the Author has ſaid about it, in the <hi>Nouvelles de la Republiquae des Let<g ref="char:EOLhyphen"/>tres</hi> of this preſent Year, in <hi>September.</hi>
               </p>
               <p>Perhaps it will be told me, that I require ſo many things in an Hiſtorian to judge him only capable of informing himſelf as to matters of Fact for which he has occaſion, that there are but very few, who, in my Opinion, ought to be ſuffer'd to write Hiſtory. I own it, and further add, that I look upon it to be the moſt difficult Task in the World, if a Man wou'd acquit himſelf in it as he ought. But then the Advantages, that thoſe who are now living, and thoſe that come after us, may reap from a good Hiſtory, are ſo great, we ought not to expect it from an ordinary Man.</p>
               <p>It will ſtill be objected perhaps, that ſuppoſe an able Man, ſuch as I have deſcribed, had done all that lay in his power to inform himſelf of the Truth, he wou'd ſtill be at a loſs to find out the Springs and Motives of ſeveral very conſiderable
<pb n="103" facs="tcp:99272:56"/>Actions, becauſe the Perſons concerned in them are obliged in Intereſt to keep 'em concealed, and that without this Knowledge, a Hiſtory will reſemble a Body without a Soul, all whoſe Move<g ref="char:EOLhyphen"/>ments appear to be forced. To this I anſwer, That by diverſe indiſputable Matters of Fact, and by the General Knowledge we have of the Intereſts and Deſigns of the ſeveral Powers that are mentioned there, we may clearly enough know the General Motives that ſet them in Action, and which are undoubtedly the moſt im<g ref="char:EOLhyphen"/>portant and, as it were, the principal Wheels, which move the whole Machine, whoſe Motion is there deſcribed: As for the others, which we cannot penetrate into, we muſt either let them alone, and elſe relate them in a doubting man<g ref="char:EOLhyphen"/>ner. An Hiſtorian is not oblig'd to recount every thing, and to advance nothing but what he is poſitively certain of: He is only oblig'd not to relate any thing that is falſe for true, and not warrant any thing that is incertain.</p>
               <p>What I have ſaid, concerns the Hiſtory of the preſent Age, or what happens during the Life of the Hiſtorian. When we undertake an Hiſtory, in which we cannot inſtruct ourſelves from the Mouths of ocular Witneſſes who are all dead, either lately, or a long while ago; all we can do, is to conſult the Writings that are remain<g ref="char:EOLhyphen"/>ing, whether they be Public or Private; and for this end we muſt take the ſame care, and have the ſame Knowledge and Qualifications, which I have already mention'd, in reſpect of Witneſſes and Modern Writings. Above all, we ought to bring with us a great ſtock of Diſcernment for this ſort of Reading, that we may not be ſur<g ref="char:EOLhyphen"/>prized by Relations ſtuff'd with lies, or too paſ<g ref="char:EOLhyphen"/>ſionately written.</p>
               <p>
                  <pb n="104" facs="tcp:99272:57"/>The ancient <hi>Greek</hi> and <hi>Latin</hi> Hiſtorians, that have attempted to write the Hiſtory of the re<g ref="char:EOLhyphen"/>moteſt Times, or at leaſt of the Ages which im<g ref="char:EOLhyphen"/>mediately preceded theirs, have, often obſerv'd this Maxim very religiouſly, altho' I cannot deny that ſeveral of them have neglected it. When they ſpeak of the fabulous Times, they give us the Hiſtory of them for no more than they are worth, that is to ſay, for a Narration, where among ſome true Matters of Fact, there are an infinite number of Lies. When they come down to the Hiſtory of thoſe Ages, of which they had certain Monuments extant, they took a great deal of Pains to diſtinguiſh between the true and the falſe. Of this we find ſome remarkable Examples, in the <hi>Roman</hi> Hiſtory of <hi>Dionyſius Halicarnaſſeus,</hi> and even in that of <hi>Livy,</hi> tho' it is not ſo judicious nor exact. <hi>Polybius</hi> has given us undoubted Marks of an exquiſite Judgment in his Hiſtory; a fair Inſtance of which we may find in the<note n="†" place="margin">Lib. I. <hi>p.</hi> 18.</note> Judgment he makes of two Hiſto<g ref="char:EOLhyphen"/>rians, one of which favour'd the <hi>Romans,</hi> and the other the <hi>Carthaginians:</hi> 
                  <q>I was ſo much the more induced to attempt the Hiſtory of this War, becauſe thoſe who are commonly ſup<g ref="char:EOLhyphen"/>poſed to have written it the beſt, have not ſo carefully follow'd the Truth, as they ought to have done. I don't believe indeed that they publiſh'd Lies with a deſign, when I conſider their Life and the Party they follow'd: But in my Opinion, the ſame thing befel them which happens to Men who are blinded by Love. It appears to <hi>Philinus,</hi> by reaſon of his Pre<g ref="char:EOLhyphen"/>poſſeſſion for his own Side, that the <hi>Cartha<g ref="char:EOLhyphen"/>ginians</hi> did every thing bravely, and the <hi>Ro<g ref="char:EOLhyphen"/>mans</hi> quite otherwiſe. <hi>Fabius</hi> is of a diffe<g ref="char:EOLhyphen"/>rent Opinion.</q> He afterwards moſt admirably
<pb n="105" facs="tcp:99272:57"/>deſcribes that diſintereſſed Impartiality, in which an Hiſtorian ought always to continue, and I will cite ſome of his words a little lower. But I muſt here ſet down an Inſtance he gives us of the Paſſion of theſe two Hiſtorians, and after what manner we ought to judge of paſſionate Relations. <q>
                     <hi>Philinus,</hi> ſays he, in the beginning of his Narration and of his ſecond Book tells us, that while the <hi>Carthaginians</hi> and <hi>Syracuſians</hi> beſieged <hi>Meſſina,</hi> the <hi>Romans</hi> got into the Town by Sea, and ſallying out immediately againſt the <hi>Syracuſians,</hi> they were obliged to turn back to the Town with a conſiderable Loſs: That afterwards making another Sally upon the <hi>Carthaginians,</hi> they were not only ſoundly beaten, but a great number of their Soldiers were made Priſoners. After having related this, he ſays, that <hi>Hiero</hi> King of <hi>Syra<g ref="char:EOLhyphen"/>cuſe,</hi> after this Battel became ſo extravagant that he not only ſet Fire on his Camp that Inſtant, and retired in the Night to <hi>Syracuſe,</hi> but aban<g ref="char:EOLhyphen"/>don'd all the ſtrong Places he poſſeſs'd upon the Frontier of thoſe of <hi>Meſſina:</hi> That the <hi>Carthaginians,</hi> after the ſame Battel, abandon'd likewiſe their Camp, and diſperſed themſelves in the Towns, daring to defend nothing of that which had not been fortified: That for this reaſon, their Leaders perceiving the fear of their Soldiers, reſolved not to hazard a Battel: That the <hi>Romans</hi> who follow'd them, not only plunder'd the Country, but alſo at<g ref="char:EOLhyphen"/>tempted to Beſiege <hi>Syracuſe,</hi> and take it by Force. This Narration, adds <hi>Polybius,</hi> ap<g ref="char:EOLhyphen"/>pears to me ſo full of Abſurdities, that I don't think it neceſſary to beſtow a longer Exami<g ref="char:EOLhyphen"/>nation upon it; for thoſe whom he had re<g ref="char:EOLhyphen"/>preſented as Beſieging <hi>Meſſina,</hi> and Conque<g ref="char:EOLhyphen"/>rors
<pb n="106" facs="tcp:99272:58"/>of the <hi>Romans,</hi> he deſcribes afterwards flying, abandoning all Places that were not fortified, and at laſt beſieged, and full of fears. On the contrary, thoſe whom he had deſcrib<g ref="char:EOLhyphen"/>ed as vanquiſhed and beſieged, he repreſents them perſuing their Enemies, Maſters of the Field, and at laſt Beſieging <hi>Syracuſe.</hi> 'Tis im<g ref="char:EOLhyphen"/>poſſible to reconcile theſe Matters of Fact; for it follows of neceſſity, that either what he ſaid at firſt is falſe, or that the following Nar<g ref="char:EOLhyphen"/>ration is falſe: But this Narration in effect is true, for the <hi>Carthaginians</hi> and <hi>Syracuſians</hi> aban<g ref="char:EOLhyphen"/>don'd the Field, and the <hi>Romans</hi> immediately beſieged <hi>Syracuſe,</hi> &amp;c. We muſt therefore confeſs, that what he had ſaid in the beginning was falſe, and that altho' the <hi>Romans</hi> came off Conquerors in the Battels they fought about <hi>Meſſina,</hi> he had repreſented them as beaten. We ſhall find that <hi>Philinus</hi> does the ſame in all his Work, and that <hi>Fabius</hi> comes not ſhort of him. By this 'tis evident, that we may diſco<g ref="char:EOLhyphen"/>ver the falſity of ſeveral Matters of Fact, by examining what follows in the Hiſtory.</q>
               </p>
               <p>It wou'd be an eaſie matter to apply this to the different Relations we have had publiſh'd of the War, which was lately concluded between <hi>France, England,</hi> and <hi>Holland.</hi> One ſide de<g ref="char:EOLhyphen"/>ſcribes <hi>France</hi> to us always Victorious, acting pru<g ref="char:EOLhyphen"/>dently on all Occaſions, abounding in every thing, in a Condition to continue the War ſeve<g ref="char:EOLhyphen"/>ral Years longer: And on the contrary, its Ene<g ref="char:EOLhyphen"/>mies almoſt always beaten, loſing their Towns one after another for want of Proviſions, exhau<g ref="char:EOLhyphen"/>ſted and ready to beg a Peace at the Feet of the Conquerors. It wou'd follow naturally from hence, that the great Superiority of the Conque<g ref="char:EOLhyphen"/>ror wou'd put him in a Condition to give ſuch a
<pb n="107" facs="tcp:99272:58"/>Peace as he pleaſed. Nevertheleſs we have ſeen the contrary, ſince he has reſtor'd all that he has taken, and more than that; after he had preſs'd in an extraordinary manner to have a Peace. On the other ſide, they have repreſented <hi>France</hi> as drain'd and diſpeopled to all Eternity, by the groſs Soleciſms of its Politics, and by its exceſ<g ref="char:EOLhyphen"/>ſive Expenſes; whereas its Enemies were ſtill formidable, and in very flouriſhing Circumſtan<g ref="char:EOLhyphen"/>ces. If this had been intirely true, the Peace ought to have been more Advantagious for them, as well as their Succeſs in the War. To ſay the truth, both Parties ought to abate very much of their Rodomantades and Calumnies. Some Peo<g ref="char:EOLhyphen"/>ple perhaps will think that I have expreſs'd my ſelf too freely about an Affair ſo recent; but when I was ſpeaking of the Laws of Hiſtory, was it poſſible for me to ſpeak otherwiſe? A Man muſt have a very mean Opinion of the People that were intereſſed in the laſt War, to think they are uncapable of hearing the leaſt truth up<g ref="char:EOLhyphen"/>on that occaſion. For my part, I don't believe them to be ſo unreaſonable.</p>
               <p>'Tis a common Queſtion, whether thoſe who write ancient Hiſtory, or at leaſt a Hiſtory of which there are no living Witneſſes, ought to cite the Authors, whom they make uſe of, in every Page, or every Article. Upon this there are different Opinions; ſome believe that it is not at all neceſſary to make uſe of ſuch Citations, and that the Reader ought to rely upon the Choice and Sincerity of the Hiſtorian, without asking him from whence he took the Matters of Fact, he recounts. They ground themſelves upon the Practice of the ancient <hi>Greek</hi> and <hi>Latin</hi> Hiſtori<g ref="char:EOLhyphen"/>ans, who very rarely quote the Authors they make uſe of; as for inſtance, when there is ſome
<pb n="108" facs="tcp:99272:59"/>difference of Opinion between them. Since therefore we truſt the Relations of theſe Hiſto<g ref="char:EOLhyphen"/>rians, they maintain that we ought to ſhew the ſame Complaiſance to the Moderns. If an Hi<g ref="char:EOLhyphen"/>ſtorian finds it for his purpoſe, he may publiſh, ſay they, a Liſt of the Hiſtorians, whom he has conſulted, either at the beginning or end of his Hiſtory, that we may ſee from whom he has borrow'd his Materials; but he is not oblig'd to cite them for every Fact in particular.</p>
               <p>Others maintain, that an Hiſtorian ought to cite his Authors all along, and pretend that the Ancients were in the wrong not to do it; and that we ought not ſo intirely to depend upon them for that very reaſon. Indeed, if the thing be ill in itſelf, the Example of the Ancients does not make it a jot the better, and nothing ought to hinder us from doing better than they. The Republic of Letters is at laſt become a Country of Reaſon and Light, and not of Authority and implicit Faith, as it has been but too long. Mul<g ref="char:EOLhyphen"/>titudes paſs no longer there for Arguments, and all Cabals are ſilenced. There is no Divine or Humane Law which prohibits us to bring the Art of writing Hiſtory to Perfection, as we have endeavour'd to bring to Perfection the other Arts and Sciences. As a Philoſoper is not to be excuſed now a-days if he ſpeaks obſcurely, or ſuppoſes incertain things for certain, after the Example of <hi>Ariſtotle</hi> and other ancient Philoſo<g ref="char:EOLhyphen"/>phers, who have committed the ſame Faults: So the Example of <hi>Herodotus</hi> or <hi>Livy</hi> is no man<g ref="char:EOLhyphen"/>ner of Protection to thoſe that imitate their De<g ref="char:EOLhyphen"/>fects and Vices. If we commend them, it muſt always be remembred that theſe Commendations are paid to what is good in them, as the Purity and Elegance of their Style but by no means to
<pb n="109" facs="tcp:99272:59"/>their Faults and Imperfections. Beſides, we ought to conſider that we eſteem them in part, be<g ref="char:EOLhyphen"/>cauſe we have no other Monuments left but theirs; and that we don't believe them but when we have no juſt Reaſon to contradict them, or for the ſake of the Probability of their Narrations, or becauſe we have no Teſtimony more ancient and more exact than theirs, to correct them. We believe in ſhort the Groſs of the Hiſtory, but we remain in ſuſpence as to the Circumſtan<g ref="char:EOLhyphen"/>ces.</p>
               <p>The Caſe being thus, if there are great incon<g ref="char:EOLhyphen"/>veniences in making no Citations, neither the Example of the Ancients nor their Imitators, is enough to cover from Cenſure ſuch as have o<g ref="char:EOLhyphen"/>mitted to do it. We therefore maintain, that if a Man avoids to quote his Vouchers, the reaſon of it is, becauſe he wou'd not have any one to examine the Hiſtory, as he relates it, by com<g ref="char:EOLhyphen"/>paring the Narration with that of other Hiſto<g ref="char:EOLhyphen"/>rians who writ before him. For what way is there to examine what any Author ſays, in caſe he cites no one in particular, unleſs we had every Book that he conſulted, and had care<g ref="char:EOLhyphen"/>fully read them, and preſerv'd them in our Me<g ref="char:EOLhyphen"/>mory? Not one Man in a thouſand is capable of it, and not one Man in a thouſand has all the Books which he ought to have for this purpoſe. But beſides this, we have always a juſt Pretence to think that we are impos'd upon; for it may ſo happen; that the Author whom we read, has follow'd ſome Hiſtorian, whom thoſe who have an intereſt to examine the Hiſtory, have not by them, or elſe have not read him, or laſtly, have forgotten him. But tho' we dare not immediate<g ref="char:EOLhyphen"/>ly charge that Hiſtorian with Falſehood, who has not made his Citations, ſo neither dare we rely up<g ref="char:EOLhyphen"/>on
<pb n="110" facs="tcp:99272:60"/>him. As by following this Method, 'tis eaſie for a Man to ſham a Romance upon the World without fear of diſcovery, and to give his Hi<g ref="char:EOLhyphen"/>ſtory whatever Turn he pleaſes, the ſuſpicious Reader does not know where to take his Word, and immediately throws aſide a Book, on which he cannot ſafety depend.</p>
               <p>It has been affirmed, that a Modern Hiſtorian who has compos'd a very large Hiſtory concern<g ref="char:EOLhyphen"/>ing the Troubles of Religion, took this courſe, that he might with more ſafety invent what might make for his ſide, and ſatisfie the Facts that diſpleaſed him. For my part, I never exa<g ref="char:EOLhyphen"/>mined him, and therefore can ſay nothing to this Buſineſs; but I muſt confeſs that the Method he has follow'd, makes him ſuſpected of all that has been laid to his Charge, and that he has no other way to juſtifie himſelf, but by fairly producing his Witneſſes; otherwiſe he will never anſwer the Objections and Complaints that have been made againſt his Books, and which without que<g ref="char:EOLhyphen"/>ſtion have come to his Ears before now.</p>
               <p>Beſides this, they maintain that the Precau<g ref="char:EOLhyphen"/>tion which ſome Writers have taken to place the Authors whom they follow'd, at the Head of their Hiſtory, is altogether inſignificant, unleſs they had cited the particular Places, becauſe that it is liable to almoſt all the Inconveniences which we complain'd of in thoſe who don't cite at all. In effect 'tis a very difficult matter to know what Hiſtorian a Man may have follow'd, in every Fact, even tho' he had them all: But they carry the Matter farther, and ſay, That often<g ref="char:EOLhyphen"/>times this pompous Catalogue of Authors is, only made for Oſtentation, and that the Compiler of it perhaps never ſaw the Covers of half the Books he puts in his Muſter-Roll. 'Tis certain
<pb n="111" facs="tcp:99272:60"/>that nothing is ſo eaſie as to compoſe a great Liſt of Hiſtorians whom we never beheld, and to place them boldly at the Head of a Hiſtory; but ſuppoſing it compos'd with never ſo much ſincerity, yet ſtill it depends upon the Reader, whether he will believe it or no. There is only one thing I know of, which can pardon this in an Hiſtorian, and that is our being aſſured of his Veracity. For this reaſon it is that we don't think the worſe of <hi>Thuanus,</hi> for having uſed this Conduct. Thoſe evident Marks of Sincerity and Moderation which he ſhews all along, have made us forgive him this Fault, altho' we don't for<g ref="char:EOLhyphen"/>give it in ſuch People as <hi>Varillas,</hi> whoſe Paſſion and Romancing Genius are conſpicuous in every Line of his Works.</p>
               <p n="2">
                  <note place="margin">Of Truth.</note>II. THE ſecond thing we require of an Hi<g ref="char:EOLhyphen"/>ſtorian, is that after he has taken all poffible care to inſtruct himſelf in the Truth, to have the Courage to declare it without being byaſs'd. <q>Who is it but muſt know that the principal Law of Hiſtory, is that it dare to utter no<g ref="char:EOLhyphen"/>thing which is falſe, and that it dare to ſpeak all the truth, that it may not give the leaſt Umbrage, that it is influenced either by Affe<g ref="char:EOLhyphen"/>ction or Prejudice? Theſe, in ſhort, are its Foundations that are known by all the World.</q>
                  <note n="†" place="margin">Cicero <hi>Lib. II.</hi> de Oratore <hi>c. 15.</hi>
                  </note> 
                  <hi>Quis neſcit primam eſſe Hiſtoriae legem, nequid falſi dicere audeat; deinde nequid veri non audeat; ne qua ſuſpicio gratiae ſit in ſcribendo, nequa ſimul<g ref="char:EOLhyphen"/>tatis? Haec ſcilicet fundamenta nota ſuns omni<g ref="char:EOLhyphen"/>bus.</hi>
               </p>
               <p>But in order to obſerve this Law, which is without diſpute eſſential to Hiſtory, a Man be<g ref="char:EOLhyphen"/>fore he ſets himſelf down to Write, ought en<g ref="char:EOLhyphen"/>tirely to diſengage himſelf from all ſorts of Paſ<g ref="char:EOLhyphen"/>ſions
<pb n="112" facs="tcp:99272:61"/>and Prepoſſeſſions, without which he will certainly ſuppreſs or diſguiſe the Truth, nay and publiſh a thouſand Lies either on purpoſe, or elſe for want of taking due heed. 'Tis impoſſible to ſay any thing upon this Article more vehement, or more ſolid, or more neceſſary than what <hi>Luci<g ref="char:EOLhyphen"/>an</hi> has ſaid in that Treatiſe, where he teaches us in what manner a Hiſtory ought to be written. I will here ſet down ſome of his words, and will follow <hi>d' Ablancourt</hi>'s Tranſlation, altho' it only expreſſes the Author's Meaning, and has re<g ref="char:EOLhyphen"/>trench'd a great deal from the Original. <q>A<g ref="char:EOLhyphen"/>bove all, ſays he, we ought not to be devoted to any Party; for we muſt not do like that Painter who painted a Monarch <hi>de profil,</hi> becauſe he had only one Eye: We ought to repreſent him entire. Let not his Reſpect for his Coun<g ref="char:EOLhyphen"/>try hinder him from relating the Loſſes ſhe has ſuſtain'd, or the Faults ſhe has committed; for an Hiſtorian, no more than a Player, is to be blamed for the Misfortunes he repreſents. If it were in our power to repair Diſorders by diſguiſing them, or paſſing them over in ſi<g ref="char:EOLhyphen"/>lence, <hi>Thucydides</hi> had not been wanting to have raz'd with a ſtroke of his Pen the Fortifi<g ref="char:EOLhyphen"/>cations of the Enemy, and to have re-eſtablſh'd the Affairs of his Country; but even the Gods themſelves are not able to change whatever is paſt. Therefore 'tis the Duty of an Hiſtorian to recount all Tranſactions, juſt as they hap<g ref="char:EOLhyphen"/>pen'd, which 'tis impoſſible for him to do, when he is a Dependant upon any Prince or Re<g ref="char:EOLhyphen"/>public, from whom he has any thing to hope or fear. When-ever he is obliged to ſpeak of 'em, he ought to have a greater regard for Truth, than for his Intereſt, or Paſſion. For ſhe is the only Divinity to whom he ought to
<pb n="113" facs="tcp:99272:61"/>Sacrifice, without thinking of the reſt. In ſhort he ought always to have before his Eyes the judgment of Poſterity, if he wou'd not ra<g ref="char:EOLhyphen"/>ther wear the Character of a Flatterer than that of an Hiſtorian. — I wou'd have my Hiſtori<g ref="char:EOLhyphen"/>an zealous to ſpeak the Truth, and that he lye under no Temptations to conceal it; let him make no Allowances to Fear or Hope, to Friend<g ref="char:EOLhyphen"/>ſhip or Hatred; let him not be of any Country or Party, and let him call every thing by its true Name, without remembring either to of<g ref="char:EOLhyphen"/>fend or pleaſe. And this, continues he, is the Method which <hi>Thucydides</hi> follow'd, altho' he ſaw <hi>Herodotus</hi> was in ſo great Eſteem, that his Books had the Names of the Muſes beſtow'd upon them. It is infinitely better for me, ſaid he, to write ſomething that will laſt for ever, than only endeavour to pleaſe for the preſent. I ought not to take in fabulous Stories, but to tranſ<g ref="char:EOLhyphen"/>mit to Poſterity the Truth, as it happen'd. — See now what ought to be the Sentiments of a true Hiſtorian.</q>
               </p>
               <p>Theſe are ſuch evident Truths that 'tis impoſ<g ref="char:EOLhyphen"/>ſible to reject them, however it may be conveni<g ref="char:EOLhyphen"/>ent to enlarge upon them a little more, to ſhow the great Importance of them, in a more ſenſi<g ref="char:EOLhyphen"/>ble manner. I ſay then that an Hiſtorian ought at firſt ſetting out to forget that he has any Friends, Relations, or any Country; that he may be able to ſpeak of them with the ſame diſinte<g ref="char:EOLhyphen"/>reſſed Freedom as if he had no manner of En<g ref="char:EOLhyphen"/>gagements to them. The Duties of a Friend, of a Relation, or of a Citizen are one thing, and the Duty of an Hiſtorian another. The former are confined to certain Perſons and Places, whoſe ad<g ref="char:EOLhyphen"/>vantage we endeavour to procure, but the latter concerns all Mankind in general, that are able to
<pb n="114" facs="tcp:99272:62"/>read Hiſtory, in whatever place or time they are born. As 'tis but convenient that the Inte<g ref="char:EOLhyphen"/>reſts of our Friends and Relations ſhou'd give way to thoſe of our Country, becauſe 'tis much better to procure the Advantage of a great num<g ref="char:EOLhyphen"/>ber of Perſons, or of a whole Society, than that of ſome few of its Members, ſo in the ſame man<g ref="char:EOLhyphen"/>ner the preſent Intereſt of one's Country ought to be leſs conſider'd, than that which is infinitely more extenſive, the Intereſt of all Mankind.<note n="†" place="margin">Lib. <hi>I.</hi> p. <hi>18.</hi> Edit. Amſtel.</note> 
                  <hi>Polybius</hi> ſpeaking of ſome Hiſtorians who had been too favourable to their Country, ſays admirably well, <q>That in other Duties of Life this Diſpo<g ref="char:EOLhyphen"/>ſition was not to be blamed. For 'tis juſt that a good Man ſhould be a Friend to his Friend, and to his Country, and bear a Hatred to their Enemies, and a Friend to their Friends. But ſo ſoon as he takes the Character of an Hiſto<g ref="char:EOLhyphen"/>rian upon him, that very moment he ought to forget all this. An Hiſtorian is frequently ob<g ref="char:EOLhyphen"/>liged to ſpeak well of his Enemies, and to give them-great Commendations, when their Acti<g ref="char:EOLhyphen"/>ons deſerve it. He muſt often cenſure his near<g ref="char:EOLunhyphen"/>eſt Relations, and cover them with Infamy, when they have committed ſuch Faults that he can<g ref="char:EOLhyphen"/>not ſpeak otherwiſe of them. As a Creature which has loſt its Eyes becomes unſerviceable; in the ſame manner, if you take away Truth from Hiſtory, what remains is good for no<g ref="char:EOLhyphen"/>thing. For this Conſideration he ſhou'd not make any difficulty to condemn his Friends, and blame his Enemies. He muſt not be afraid to cenſure the ſame Perſons upon whom he has beſtow'd Commendations, ſince thoſe that are in the Government cannot always ſucceed, nor on the other hand, commit Faults perpetual<g ref="char:EOLhyphen"/>ly. Without having any regard to the Perſons,
<pb n="115" facs="tcp:99272:62"/>he ought to relate things by themſelves, and to ſpeak of them in his Hiſtory, as they deſerve.</q> Some one will ſay perhaps that theſe are fine words, and that they comprehend an excellent Leſſon, but a Man muſt be Maſter of a great deal of Cou<g ref="char:EOLhyphen"/>rage and Reſolution, he muſt love Truth in an extraordinary manner to obſerve the Rules which this Hiſtorian has laid down. Theſe are Quali<g ref="char:EOLhyphen"/>ties that are not eaſily to be found; and has he follow'd the ſame Precepts himſelf, which he re<g ref="char:EOLhyphen"/>commends to others?</p>
               <p>But I ask the Gentlemen, who ſtart theſe Dif<g ref="char:EOLhyphen"/>ficulties, Whether they imagine that to Write a Hiſtory be an Employment proper for every one that can expreſs himſelf with Facility? Whe<g ref="char:EOLhyphen"/>ther they believe that a mean-ſpirited Wretch, that a Flatterer, that a covetous intereſſed Man is fit to inſtruct all Poſterity? A Man's Talents ought to anſwer the Greatneſs of ſuch an Enter<g ref="char:EOLhyphen"/>prize; and if 'tis a rare matter to find Perſons that poſſeſs them all, 'tis equally as rare to find Hiſtories that deſerve to be read. As for <hi>Poly<g ref="char:EOLhyphen"/>bius,</hi> only thoſe that never read him, can poſſi<g ref="char:EOLhyphen"/>bly take him for a Philoſopher or Preacher, which People often do the quite contrary to what they re<g ref="char:EOLhyphen"/>commend to others. He ſhows all along that he had a very great Eſteem for <hi>Aratus,</hi> the General of the <hi>Achaeans:</hi> However, that does not hinder him from cenſuring in his Conduct, with great free<g ref="char:EOLhyphen"/>dom, whatever he thought was amiſs in it. For inſtance, He deſcribes at length, in the fourth Book of his Hiſtory, the Faults, which <hi>Aratus</hi> committed in a Battel againſt the <hi>Aetolians,</hi> that was purely loſt by his means; without diſſem<g ref="char:EOLhyphen"/>bling any thing of, and endeavouring to excuſe what wou'd admit of no Apology. He knew what difference there is between Pardoning and
<pb n="116" facs="tcp:99272:63"/>Juſtifying; and altho' he was of opinion that the <hi>Achaeans</hi> ought to pardon <hi>Aratus</hi> for the Faults he had commited upon this Occaſion, in conſi<g ref="char:EOLhyphen"/>deration of the great Services he had done their Republic, and the Honeſty of his Intentions, yet he knew that 'twas not an Hiſtorian's Buſineſs to endeavour to Juſtifie them. But <hi>Polybius</hi> was by no means capable of betraying the Truth in fa<g ref="char:EOLhyphen"/>vour of <hi>Aratus:</hi> he who does in no manner con<g ref="char:EOLhyphen"/>ceal the Faults of <hi>Philopoemen,</hi> nor thoſe of <hi>Lycor<g ref="char:EOLhyphen"/>tas;</hi> the latter of whom was his Father, and the former his Friend and Protector. This the Rea<g ref="char:EOLhyphen"/>der may eaſily remark in his<note n="†" place="margin">Excerpta Legat. <hi>41.</hi>
                  </note> Narration of the Embaſſy of <hi>Lycortas</hi> in <hi>Aegypt,</hi> in the Name of the <hi>Achaeans.</hi> He went thither to renew the Al<g ref="char:EOLhyphen"/>liance which the <hi>Achaeans</hi> had long before made with the <hi>Ptolomys,</hi> and this Deſign had been vigo<g ref="char:EOLhyphen"/>rouſly ſupported by <hi>Philopoemen.</hi> However heacquit<g ref="char:EOLhyphen"/>ted himſelf ſo negligently in this Employ, that he contented himſelf with making the King of <hi>Ae<g ref="char:EOLhyphen"/>gypt</hi> Swear, and with ſwearing himſelf in the Name or the <hi>Achaeans,</hi> before he had agreed upon any Ar<g ref="char:EOLhyphen"/>ticles with him; altho' the <hi>Achaeans</hi> had made ſe<g ref="char:EOLhyphen"/>veral different Treaties with the <hi>Ptolomys.</hi> At his return home, <hi>Ariſtenus,</hi> General of the <hi>Achae<g ref="char:EOLhyphen"/>ans,</hi> who was of the contrary Faction, as he was giving his Advice in the general Aſſembly of <hi>A<g ref="char:EOLhyphen"/>chaia,</hi> ask'd him what ſort of an Alliance he had renew'd with the King of <hi>Aegypt,</hi> and reckon'd up ſeveral Treaties which the Republic had made with his Predeceſſors. Upon this the Aſſem<g ref="char:EOLhyphen"/>bly was eager to know which of theſe Treaties he had confirmed. <q>Now this, ſays the Son of <hi>Lycortas,</hi> was what neither <hi>Philopoemen</hi> himſelf, who, as being General, had adviſed the renew<g ref="char:EOLhyphen"/>ing of the Alliance, nor <hi>Lycortas,</hi> nor the o<g ref="char:EOLhyphen"/>ther Ambaſſadors, who had been at <hi>Alexan<g ref="char:EOLhyphen"/>dria,</hi>
                     <pb n="117" facs="tcp:99272:63"/>cou'd ſay any thing to. It was therefore unanimouſly adjudged, that they had acquit<g ref="char:EOLhyphen"/>ted themſelves very negligently in their Com<g ref="char:EOLhyphen"/>miſſion. <hi>Ariſtenus,</hi> on the contrary, ſeemed to be a Man of Ability, as being the only Per<g ref="char:EOLhyphen"/>ſon who knew what he ſaid.</q> 'Tis after this manner that <hi>Polybius</hi> ſpeaks of his Protector and of his Father. He obſerves the ſame Conduct, when he ſpeaks of thoſe Perſons for whom he had no Kindneſs. He lays down their Virtues with as much Impartiality as their Vices; becauſe his only pleaſure was to ſpeak Truth. I will give an Inſtance of it below.</p>
               <p>The beſt Hiſtorians have imitated him more or leſs, according as they had more or leſs Courage, or Love for the Truth. It is almoſt impoſſible for a Man not to have an Averſion for the Ene<g ref="char:EOLhyphen"/>mies of his Country, or thoſe from whom he has received any perſonal Injury. He will have an Idea of Injuſtice generally before his Eyes, when<g ref="char:EOLhyphen"/>ever he thinks of them, and this will ſo far in<g ref="char:EOLhyphen"/>fluence him as to make him repreſent them for a People, or a Set of Men that are Enemies to Ju<g ref="char:EOLhyphen"/>ſtice. The Princes that enter'd into a Cofedera<g ref="char:EOLhyphen"/>cy againſt <hi>France,</hi> (in the War which began in 1688, and ended in 1697) and their Subjects have looked upon, and do ſtill look upon <hi>France</hi> as an unjuſt Power, which deſign'd to make itſelf Mi<g ref="char:EOLhyphen"/>ſtreſs of all <hi>Europe.</hi> In <hi>France,</hi> on the other hand, they have accuſed the Allies of Injuſtice, and it may be they are ſtill prepoſſeſs'd with this Opi<g ref="char:EOLhyphen"/>nion. Thus it happens that when Writers of theſe different Countries, undertake to ſpeak of the contrary Party, they ſeldom fail to load it with an odious Character, and to make an Apo<g ref="char:EOLhyphen"/>logy for their own. As their Minds are poſſeſs'd by prejudice and Paſſion, their Thoughts conſe<g ref="char:EOLhyphen"/>quently
<pb n="118" facs="tcp:99272:64"/>take the ſame Tincture, even without, their being ſenſible of it; and this is the Reaſon why we ſee nothing almoſt upon theſe Subjects, that deſerves to be read. But as we ought to forget that we have Friends, Relations, and a Country, when we are obliged to mention them in Hiſtory, ſo we ought not to number whether others, whom we have occaſion to ſpeak of, be Enemies, whether public or private. 'Tis im<g ref="char:EOLhyphen"/>poſſible to ſay any thing more proper to this pur<g ref="char:EOLhyphen"/>poſe, than what <hi>Polybius</hi> has ſaid upon the occaſi<g ref="char:EOLhyphen"/>on of <hi>Timaeus</hi> the Hiſtorian, and <hi>Agathocles,</hi> the Tyrant of <hi>Syracuſe;</hi> and this is ſo much the more worthy of our obſervation, as <hi>Polybius</hi> was born in a Commonwealth, and extremely tinctured with Republican Inclinations, as appears by what remains of his Works.<note n="†" place="margin">
                     <hi>Lib.</hi> XII. <hi>p.</hi> 917.</note> 
                  <q>As wiſe People, ſays he, when they have a mind to be reveng'd on their Enemies, don't ſo much conſider what their Enemies have deſerved at their Hands, as what Equity and good Manners will ſuffer them to do them; in like manner, when we are to ſay any thing diſadvantagious of them, we ſhould not ſo much conſider what they de<g ref="char:EOLhyphen"/>ſerve ſhould be ſaid of them, as what is fitting for us to publiſh; and indeed 'tis neceſſary that we ſhou'd have a regard to this above all things. Thoſe that meaſure every thing by their An<g ref="char:EOLhyphen"/>ger and Hatred, fall unavoidably into a thou<g ref="char:EOLhyphen"/>ſand Faults, and ſpeak more III of them than they ought to do. For this Reaſon we have Juſtice on our ſide to refuſe our belief to the greateſt part of thoſe things, which <hi>Timaeus</hi> has alledg'd againſt <hi>Demochares.</hi> No body can ex<g ref="char:EOLhyphen"/>cuſe this in him, or believe him, becauſe he has exceeded all the bounds of Juſtice, in gra<g ref="char:EOLhyphen"/>tifying his reviling Humour. Nay I can't en<g ref="char:EOLhyphen"/>dure
<pb n="119" facs="tcp:99272:64"/>the ſcandalous things he tells us of <hi>Aga<g ref="char:EOLhyphen"/>thocles,</hi> he who was a wicked Man: I mean what ſays of him towards the concluſion of his Hi<g ref="char:EOLhyphen"/>ſtory, where he lays the moſt infamous De<g ref="char:EOLhyphen"/>baucheries to his Charge, <hi>&amp;c.</hi> There is no queſtion but Nature had beſtow'd very eminent Qualities upon <hi>Agathocles,</hi> which ſufficiently appears even by what <hi>Timaeus</hi> has ſaid of him. For ſince he left the Wheel, the Smoke, and Clay of his Father's Shop, who was an ordina<g ref="char:EOLhyphen"/>ry Potter, being ſcarce eighteen Years old when he came to <hi>Syracuſe,</hi> yet from theſe diſ<g ref="char:EOLhyphen"/>advantagious Circumſtances, he was able ſome time after to make himſelf Maſter of all <hi>Sicily,</hi> and to involve the <hi>Carthaginians</hi> in very great Difficulties; and laſtly, ſince he had grown old in Tyranny, he died with the Name and Dignity of a King; are we not forced to own that he was an extraordinary Man, and that he was poſſeſs'd of admirable Talents for the ex<g ref="char:EOLhyphen"/>ecution of great Affairs? Upon this account an Hiſtorian is obliged to recount to Poſte<g ref="char:EOLhyphen"/>rity not only what was ill and blamable in <hi>Agathocles,</hi> but likewiſe whatever was worthy of Commendation. This ought to be the Aim and Intention of Hiſtory: But <hi>Timaeus</hi> blinded by his natural Inclination to Calumny, reports the Bad with a world of Animoſity and Exag<g ref="char:EOLhyphen"/>geration, and paſſes over all his noble Actions in a few words. In all appearance he was ig<g ref="char:EOLhyphen"/>norant, that to ſuppreſs in a Hiſtory what real<g ref="char:EOLhyphen"/>ly happen'd is no leſs a Lye than to advance what never was.</q>
               </p>
               <p>We may joyn to <hi>Polybius</hi> a famous modern Hi<g ref="char:EOLhyphen"/>ſtorian, who after he had ſuffer'd exceedingly by the Injuſtice of a great Prince, yet for all that was not wanting to relate his great Exploits, with
<pb n="120" facs="tcp:99272:65"/>as much care and diligence as any other Hiſtorian, and to ſpeak all along of him, as his eminent Qua<g ref="char:EOLhyphen"/>lities deſerv'd, without ſuffering the leaſt word to drop from him, which might ſhow that he had a juſt occaſion to complain of him. I mean the incomparable <hi>Hugo Grotius,</hi> who, in his Hiſtory of the <hi>Low-Countries,</hi> has ſpoke of Prince <hi>Maurice</hi> of <hi>Naſſau,</hi> as if he had never had any Quarrel with him. Here is now a remarkable Inſtance of Impartiality, which ſhows that it is by no means impoſſible for a Man to overcome his Paſ<g ref="char:EOLhyphen"/>ſion, and to ſpeak honourably of his Enemies, as abundance of People imagine, who judge of o<g ref="char:EOLhyphen"/>thers by themſelves.</p>
               <p>Another thing that has contributed to ruine the Sincerity of ſeveral Hiſtorians, is that they un<g ref="char:EOLhyphen"/>dertook the writing of Hiſtory, to obtain ſome Reward, or to Advance themſelves in the Party wherein they were obliged. Suppoſe that an Hi<g ref="char:EOLhyphen"/>ſtorian lies really under ſuch Circumſtances that he has occaſion for ſome Acknowledgment, and that he believes to obtain it by favouring a Party, 'tis a hundred to one if his Occaſions don't pre<g ref="char:EOLhyphen"/>vail over his Love for Truth. There are but few Men that are able without ſome regret to behold Flatterers recompens'd for their Writings, living in Reputation and enjoying their Pleaſures, when melancholy Truth is diſcouraged and con<g ref="char:EOLhyphen"/>temned, together with all thoſe that dare admire her, or ſpeak of her in public. And there are as few learned Men, whoſe Fortunes, generally ſpeaking, are none of the greateſt, whom Re<g ref="char:EOLhyphen"/>wards cannot gain, or at leaſt prevail with to con<g ref="char:EOLhyphen"/>ceal what is III, if they don't invent advantagi<g ref="char:EOLhyphen"/>ous Facts for thoſe that recompence them. From hence it follows that the buſineſs of writing mo<g ref="char:EOLhyphen"/>dern Hiſtory, in thoſe places where a Man is any
<pb n="121" facs="tcp:99272:65"/>ways intereſſed, ought not to be an Office or Employment, by which one propoſes purely Pro<g ref="char:EOLhyphen"/>fit to himſelf. A Man may write foreign or an<g ref="char:EOLhyphen"/>cient Hiſtories, in which all the World is pleaſed to hear the truth, becauſe we are no farther con<g ref="char:EOLhyphen"/>cern'd in that than only to know what has hap<g ref="char:EOLhyphen"/>pen'd. But 'tis almoſt impoſſible to write in any Government by public Order, and in conſequence of a Penſion, the Tranſactions that lately fell out in it, and at the ſame time to confine himſelf re<g ref="char:EOLhyphen"/>ligiouſly to the Truth. After this, when we ſee throngs of People crowd and preſs to obtain the like Employments, who can forbear crying out, <hi>Oh! Homines ad mentiendum paratos!</hi> Here are Men that are ready to tell Lies for their Inte<g ref="char:EOLhyphen"/>reſt.</p>
               <p>But may it not ſo happen that a Prince or a Government may be pleas'd for a Man to ſay the Truth, nay and even recompenſe the generous Li<g ref="char:EOLhyphen"/>berty of an Hiſtorian, who has told both the good and bad without diſſembling in the leaſt? Is this Virtue impracticable, or above Humane Nature? There is no queſtion to be made but this is poſſible to God, who is able to change the Hearts of Men as he pleaſes; but I look upon it to be impoſſible to Men, in the preſent Conditi<g ref="char:EOLhyphen"/>on wherein we find them. Flatterers are not only rewarded in all places of the World, but we look upon thoſe Perſons to be diſaffected and ſeditious, that dare proclaim any Faults that we have committed; and we are more ſevere in pu<g ref="char:EOLhyphen"/>niſhing ſuch People, than we are liberal in re<g ref="char:EOLhyphen"/>warding thoſe that Flatter us. Princes imagine that it is not ſo advantageous for them that we ſpeak Well of them, as 'tis dangerous to ſuffer us to ſpeak the leaſt III of them. Mankind is eve<g ref="char:EOLhyphen"/>ry-where violently prejudiced againſt the Praiſes
<pb n="122" facs="tcp:99272:66"/>of thoſe, that cannot blame without expoſing themſelves to ſome Diſgrace, and eaſily believe the Ill, which it is dangerous to ſpeak. This is the reaſon why we are much more afraid of a ſin<g ref="char:EOLhyphen"/>cere Writer, than we love thoſe that are ready to ſay all that we wou'd have them ſay. Thus even thoſe Perſons who wou'd ſcorn to proſtitute themſelves ſo meanly as to tell Lies for a Re<g ref="char:EOLhyphen"/>ward, have not Courage enough oftentimes to expoſe themſelves to Perſecutions for ſpeaking the Truth.</p>
               <p>If Sovereign Princes had a mind to inſtruct Po<g ref="char:EOLhyphen"/>ſterity at their own Expence, they ought ſo to ma<g ref="char:EOLhyphen"/>nage Matters, that Hiſtorians might have nothing to fear from them, for deſcribing their Defects as well as their Virtues, and the Faults they have committed as well as their fine Actions. Thoſe to whom they addreſs themſelves to write their Hiſtory, ought to anſwer them in ſome ſuch a manner as follows. <q>If you wou'd have the World believe the Good I can write of you, give me leave not to diſſemble, whatever may with truth be ſaid to your diſadvantage. If you wou'd have them think that it is not out of Intereſt that I commend you, take care that they have not any reaſon to ſuſpect that the fear of being Ill-uſed has not hinder'd my Pen from writing what may be juſtly cenſured. Otherwiſe leave me at liberty to hold my Tongue, and reſerve your Favours for other Perſons than for Flatterers, who are as lit<g ref="char:EOLhyphen"/>tle believed when they praiſe thoſe, to whom they have ſold their Liberty, as when they blame without reaſon the Enemies of their Be<g ref="char:EOLhyphen"/>nefactors. For my part, there are no Lies or Diſſimulations to be bought of me, and I will never ſell the Truth.</q> But to make ſuch a plain-dealing Speech as this is, a Man muſt be of the
<pb n="123" facs="tcp:99272:66"/>Humour of <hi>Philoxenus</hi> who rather choſe to drudge in the vileſt Employment, with Irons upon his Feet, than not to ridicule the wretched Verſes of a certain Tyrant of <hi>Syracuſe:</hi> But we have few Men of this Temper.</p>
               <p>But it is not only Paſſion that may miſlead an Hiſtorian, for there are Prepoſſeſſions that may have the ſame Effect upon him, and equally lead him out of his way. When we have once enter<g ref="char:EOLhyphen"/>tained a good Opinion of a Man, we are reſolved without farther Examination to believe all that is ſaid to his Advantage; and on the other hand we readily believe all the Ill that is reported of thoſe whom we don't eſteem. However, it may ſo fall out, that Perſons, who in all Reſpects de<g ref="char:EOLhyphen"/>ſerve our Admiration, may commit very great Faults, and that others, who little deſerve to be eſteem'd, may ſometimes do very good Acti<g ref="char:EOLhyphen"/>ons. Humane Nature is not ſo equal in itſelf, whatever condition it may be in, but it frequent<g ref="char:EOLhyphen"/>ly paſſes from Good to Evil, and from Evil to Good, when we leaſt intend it. The Examples of <hi>Aratus</hi> and <hi>Agathocles</hi> which I have already cited, are an evident Proof of it. Therefore an Hiſtorian ought to diſengage himſelf from all Pre<g ref="char:EOLhyphen"/>vention, and to exanine in themſelves the Proofs of thoſe Facts he is going to relate: To cenſure, if there be a juſt Occaſion for it, thoſe whom he has Eſteem'd, and, on the contrary, to praiſe thoſe of whom he had a bad Opinion, if they deſerve it.</p>
               <p>
                  <hi>Polybius</hi> infinitely eſteem'd the <hi>Romans</hi> upon the ſcore of moral and military Virtues, and in truth he had reaſon to admire them upon ſeveral Ac<g ref="char:EOLhyphen"/>counts. It is not to be ſuppoſed that he cou'd have ſo advantageous an Idea of the <hi>Carthagini<g ref="char:EOLhyphen"/>ans,</hi> and to ſay the truth, they did not equal the
<pb n="124" facs="tcp:99272:67"/>
                  <hi>Romans.</hi> However, this does not hinder him from publiſhing the Faults of the former, and their Violation of Faith upon diverſe occaſions, as particularly their Uſage of the <hi>Carthaginians</hi> after the end of the firſt Punic War. In like manner he commends the good conduct of the <hi>Carthaginian</hi> Generals, when they deſerved it. Thus the <hi>Romans</hi> had ſo great an eſteem for his Sincerity and Judgment, that <hi>Brutus,</hi> who kill'd <hi>Julius Caeſar,</hi> made an Abridgment of his Hiſtory in the latter part of his Life, at which time he was moſt of all taken up with Buſineſs.</p>
               <p>But we find few Hiſtorians ſo impartial and ſincere. The preſent Writers of <hi>France</hi> don't think that 'tis poſſible for the Council that go<g ref="char:EOLhyphen"/>verns it, to commit the leaſt Indiſcretions, ſo high an Idea they have of their wiſe Maxims, and ſteddy Conduct. I will not pretend to op<g ref="char:EOLhyphen"/>poſe this Idea of theirs, becauſe in truth it is founded upon diverſe weighty Reaſons: But they ſhould judge of Facts and their Conſequences, without having any regard to them; becauſe the moſt prudent Councils are not always infallible, but are ſubject to take falſe Meaſures, altho' this does not happen ſo often to them. It is like<g ref="char:EOLhyphen"/>wiſe reaſonable that thoſe that admire the Con<g ref="char:EOLhyphen"/>duct of the other Princes of <hi>Europe,</hi> who join'd againſt <hi>France,</hi> ſhould remember that the beſt Heads are ſometimes over-ſeen: We ought to do Juſtice reciprocally one to another, and to judge of Faults and great Actions, by them<g ref="char:EOLhyphen"/>ſelves, and by their Conſequences, and not alto<g ref="char:EOLhyphen"/>gether by Prepoſeſſion.</p>
               <p>
                  <note place="margin">Of Eccleſia<g ref="char:EOLhyphen"/>ſtic Hiſtory</note>THESE Precautions, in my Opinion, are abſolutely neceſſary for an Hiſtorian, if he wou'd
<pb n="125" facs="tcp:99272:67"/>acquit himſelf, as he ought, in his Undertaking. We may find, as already has been obſerv'd, Ex<g ref="char:EOLhyphen"/>amples and Proofs of it in the beſt Hiſtorians of Pagan Antiquity. But there is a ſort of Hiſtory among Chriſtians, wherein, if we muſt talk Hi<g ref="char:EOLhyphen"/>ſtorically, that is to ſay, without being byaſs'd, all the above-mention'd Rules, that have been preſcrib'd for the Writing of Hiſtory, are neg<g ref="char:EOLhyphen"/>lected and violated. An <hi>Orthodox</hi> Author that undertakes to Compoſe an Eccleſiaſtic Hiſtory, cannot be too hot-headed and zealous for his own Party, nor have too violent an Averſion for the other Sects: He muſt ſhew this Diſpoſition of Mind all along in his Work; for therwiſe he will be defamed not only for a Man of no Abi<g ref="char:EOLhyphen"/>lities, but likewiſe for an impious Perſon. 'Tis but juſt he ſhould propoſe to himſelf, as a Re<g ref="char:EOLhyphen"/>compenſe for his Labour, ſome Eccleſiaſtic Dig<g ref="char:EOLhyphen"/>nities, if he is of a Profeſſion to pretend to them, or ſome other equivalent, if he is a Laic, upon condition he all along favour <hi>Orthodoxy,</hi> that is, his own Party. If he be ſo ill adviſed, as to ſpeak never ſo little in favour of the <hi>Heretics,</hi> or ſuch as are oppoſite to his own ſide, he muſt expect to be expos'd to the fury of Zealots, to their Accuſations, and perhaps to all the Puniſhments, Eccleſiaſtic and Civil, that are inflicted in the place where he lives; unleſs he will retract theſe raſh Truths, which are to be found in him, ad<g ref="char:EOLhyphen"/>vantageous to <hi>Hereſy.</hi> He ought to fore-arm himſelf with this Prejudice and never lay it aſide, <hi>viz.</hi> That all that may be honourable in <hi>Heretics</hi> is falſe, and that all that is ſaid to their Diſrepu<g ref="char:EOLhyphen"/>tation is true: As on the contrary, every thing that can do honour to the <hi>Orthodox</hi> is undoubt<g ref="char:EOLhyphen"/>ed, and all that reflects upon them is a down<g ref="char:EOLhyphen"/>right Life. 'Tis neceſſary that an <hi>Orthodox</hi> Hiſto<g ref="char:EOLhyphen"/>rian
<pb n="126" facs="tcp:99272:68"/>ſhould carefully ſuppreſs, or at leaſt exte<g ref="char:EOLhyphen"/>nuate, as far as in him lies, the Errors and Vi<g ref="char:EOLhyphen"/>ces of thoſe that are reſpected among the <hi>Ortho<g ref="char:EOLhyphen"/>dox,</hi> altho' they are not well known by them; and on the other hand, that he exaggerate, as much as he can, the Miſtakes and Faults of the <hi>Heretics.</hi> Beſides, he ought to remember that any <hi>Orthodox</hi> may ſerve as a Witneſs againſt a <hi>Heretic,</hi> and ought to be believed upon his word; and that on the contrary, a <hi>Heretic</hi>'s word ought never to be taken againſt the <hi>Ortho<g ref="char:EOLhyphen"/>dox.</hi> All the honour that muſt be allow'd him, is to hearken to him when he has any thing to ſay in favour of <hi>Orthodoxy,</hi> or againſt himſelf. An <hi>Orthodox</hi> may be cited as a Witneſs in his own proper Cauſe, but a <hi>Heretic</hi> muſt not be ſo even in that of another. In ſhort, there are Maxims, which he muſt not examine but follow, if he undertakes to write Eccleſiaſtic Hiſtory, under pain of Infamy, Excommunication, Ba<g ref="char:EOLhyphen"/>niſhment, <hi>&amp;c.</hi> After this manner the <hi>Centuria<g ref="char:EOLhyphen"/>tors of Magdeburg</hi> have written on one ſide, and <hi>Cardinal Baronius</hi> on the other; which has ob<g ref="char:EOLhyphen"/>tain'd both of them among their own Party, an immortal Reputation: But we muſt confeſs at the ſame time that they were not the firſt; and that they only imitated the generality of thoſe that preceded them, in this way of Writing. It had been the faſhion ſeveral Ages before this, to ſearch out in Antiquity, not what was really there, but what we judged ought to be there, for the good of the Party which we had eſpous'd; and to repreſent the Ancients, ſuch as we found it for our porpoſe, that they ſhould be, for the advantage of the Cauſe, which we have under<g ref="char:EOLhyphen"/>taken to defend. A Man certainly found his
<pb n="127" facs="tcp:99272:68"/>profit in writing after this manner, and danger in doing otherwiſe.</p>
               <p>
                  <hi>Sozomen,</hi> in<note n="*" place="margin">Lib. I. c. 1.</note> his Eccleſiaſtic Hiſtory, after having enumerated the Monuments, out of which he compil'd it, goes on as follows: <q>For fear leſt any one ſhould condemn my Work of Falſehood, upon my not being ſufficiently in<g ref="char:EOLhyphen"/>ſtructed in Matters as they happen'd, becauſe he finds the Relations in other Authors diffe<g ref="char:EOLhyphen"/>rent from mine; he muſt underſtand that up<g ref="char:EOLhyphen"/>on the occaſion of <hi>Arius</hi>'s Opinions, and thoſe which ſprung up afterwards, the Governours of the Church being divided, every one writ to thoſe of his own Opinion concerning thoſe things, which he himſelf had taken to Heart: That having aſſembled Synods a-part, they confirm'd whatever they had a mind to, and frequently condemn'd their Adverſaries in their abſence; That they made their Court to the Emperors and the Great Men about them, and left no Stone unturn'd to gain them over to their ſide, and make them receive their own Opinions; That in order to paſs for <hi>Or<g ref="char:EOLhyphen"/>thodox</hi> in the World, each Party took a par<g ref="char:EOLhyphen"/>ticular care to collect the Letters which fa<g ref="char:EOLhyphen"/>vour'd their Sect, and omitted the reſt. And this, ſays he, has given me abundance of trou<g ref="char:EOLhyphen"/>ble in my Search after the Truth. But ſince the Sincerity of Hiſtory requires that we ſhould do all that in us lies to diſcover the Truth, I thought myſelf oblig'd diligently to examine theſe ſorts of Writings. If I relate the Quar<g ref="char:EOLhyphen"/>rels which the Eccleſiaſtics have had among one another, about the Preference of their Sects; let no one believe that this proceeds from Malice, or any ſiniſter Deſign. Beſides that, 'tis juſt, as I have already obſerv'd, that an
<pb n="128" facs="tcp:99272:69"/>Hiſtorian ſhould prefer the Truth to all things; the Truth of the Doctrins of the Ca<g ref="char:EOLhyphen"/>tholick Church does but appear the more by it, having been ſeveral times put to the Proof, by the cunning Deſigns of thoſe that oppoſed it, <hi>&amp;c.</hi>
                  </q> It ſeems that he durſt not ſpeak all that he thought, for after he had taken notice of the Quarrels and Ambition of the Eccleſiaſtics, as well as of their Writings and Letters, direct<g ref="char:EOLhyphen"/>ly oppoſite one to the other; he ought to have told his Reader what Rules he had follow'd in his Hiſtory, to diſtinguiſh the Truth from Falſe<g ref="char:EOLhyphen"/>hood: Beſides, he ought to have concluded o<g ref="char:EOLhyphen"/>therwiſe than he has done, and have ſaid that the vitious Lives, and wicked Actions of the Ec<g ref="char:EOLhyphen"/>cleſiaſtics have no Connexion with the Chriſtian Religion, which condemns them, and conſe<g ref="char:EOLhyphen"/>quently ought not to be ſet down to her Ac<g ref="char:EOLhyphen"/>count; That therefore for his ſpeaking Truth of the firſt Fathers of the Church, altho' it was not advantageous for them, no ſuch Concluſion ought to be drawn, as that he deſign'd to do the leaſt injury to Religion; That we ought not to con<g ref="char:EOLhyphen"/>found the private and perſonal Intereſts of the Church-men with the general Intereſt of the Go<g ref="char:EOLhyphen"/>ſpel; That this was an Artifice which the irre<g ref="char:EOLhyphen"/>gular Clergy made uſe of, to authorize their ill living, or hinder others from daring to reprove it, as if what was levell'd only at their diſorders, muſt needs ſtrike directly at Religion itſelf, whoſe unworthy Miniſters they muſt own them<g ref="char:EOLhyphen"/>ſelves to be; That we ought likewiſe to diſtin<g ref="char:EOLhyphen"/>guiſh between good and bad, between Orders that were inſtituted with Reaſon in the Church, and the Abuſe that was made of them; in order to let the World ſee that thoſe who blame the Abuſe, don't cenſure the thing itſelf, and that
<pb n="129" facs="tcp:99272:69"/>thoſe who recount the ill Actions of wicked Men, don't loſe the Reſpect which ought to be paid to the Good; That it is notoriouſly manifeſt that the Truth of Opinions don't make all ſuch as profeſs them, virtuous; and that ſpeculative Errors don't corrupt the Manners of all thoſe who are engaged in them; ſo that the mixture of good and bad in the Conduct of Life, is almoſt equal between the <hi>Orthodox</hi> and the <hi>Heretics;</hi> That therefore we ought not to take all for Goſpel which the former ſay, nor yet to reject every thing as falſe that comes from the ſecond; but that we ought to examine what both of them can ſay, according to the ſame Rules which the Law preſcribes for ſifting of Witneſſes, in Civil and Criminal Affairs; That in fine, it is of the laſt importance to ſpeak out the truth freely in all this, leſt the Libertines ſhould imagine that 'tis a Belief among the Chriſtians, that the Opi<g ref="char:EOLhyphen"/>nions of the Mind, or Employments in the Church, change Vice into Virtue, and Virtue in<g ref="char:EOLhyphen"/>to Vice; and leſt Perſons of weak Judgments ſhould inſenſibly be led into it by ſeeing both one and the other equally conſecrated in the Per<g ref="char:EOLhyphen"/>ſon of Eccleſiaſtics, and at laſt forget that the Chriſtian Religion conſiſts in believing the Do<g ref="char:EOLhyphen"/>ctrins of the Goſpel, and obeying its Precepts, and not in the Reſpect that is paid to Men, who are neither made better, nor more knowing by their Dignities. This is what ought to be ſaid in a Preface to an Eccleſiaſtic Hiſtory, and what <hi>Sozomen</hi> perhaps wou'd have ſaid, if he had da<g ref="char:EOLhyphen"/>red to ſpeak all that he thought: But it was too dangerous at that time to ſpeak thus at <hi>Conſtan<g ref="char:EOLhyphen"/>tinople,</hi> as it is ſtill ſo in the greateſt part of <hi>Eu<g ref="char:EOLhyphen"/>rope.</hi>
               </p>
               <p n="3">
                  <pb n="130" facs="tcp:99272:70"/>
                  <note place="margin">Of the Stile of Hiſtory.</note>III. IT is not neceſſary that I ſhould ſpeak of the Order which an Hiſtorian ought to obſerve, becauſe the Series of the Time ſufficiently directs him in that, and the Rhetors have aſſign'd Rules for the Narration, which are as ſuitable to an Hiſtorian as they are to an Orator. As for the Style, the only Qualities which it ought to have, is to be pure, clear, and as conciſe as poſſible, without becoming obſcure. 'Tis in Hiſtory where we ought principally to employ that ſimple and natural Style, which the Maſters of this Art ſo exceedingly commend. As an Hiſtorian only propoſes to himſelf to inform his Reader of what has happen'd, without any deſign to move or di<g ref="char:EOLhyphen"/>vert him, any farther than the Matter may con<g ref="char:EOLhyphen"/>tribute to it, without the Hiſtorians having any ſuch Thought; all ſorts of studied Ornaments are ſuperfluous, and an Affectation of ſhewing one's Eloquence is altogether impertinent. We ought to hear what is ſaid upon this Head by <hi>Lucian,</hi> or by <hi>d'Ablancourt;</hi> for it ſignifies nothing which of the two ſpeaks, provided that the Rules are good. <q>Hiſtory, ſay they, is more chaſt than Poetry, and can no more employ the Orna<g ref="char:EOLhyphen"/>ments of the latter, than a virtuous Woman thoſe of a Harlot; and ſo much the more as it has no occaſion to be beholding to Fiction, and has none of thoſe Figures and Movements which tranſport and diſorder the Soul. If you beſtow too much Decoration upon it, you make it reſemble <hi>Hercules,</hi> when he has <hi>Om<g ref="char:EOLhyphen"/>phale</hi>'s Cloaths on, which is the higheſt piece of Extravagance.</q> They likewiſe ſay in ano<g ref="char:EOLhyphen"/>ther place, diſcourſing of an Hiſtorian; <q>That his Style ought to be clear and natural, with<g ref="char:EOLhyphen"/>out being low; for as we aſſign him Freedom
<pb n="131" facs="tcp:99272:70"/>and Truth to regulate the Matter of his Nar<g ref="char:EOLhyphen"/>ration, ſo Clearneſs and Perſpicuity ought to regulate the Manner of it. The Figures ought neither to be too ſublime, nor too far fetch'd; unleſs when he comes to deſcribe a Battel, or to make an Harangue: For upon thoſe occa<g ref="char:EOLhyphen"/>ſions, he is allow'd to elevate his Style, and if I may ſo expreſs myſelf, to unfurl all the Sails of his Eloquence. However, it is not neceſſary that he ſhould raiſe himſelf in pro<g ref="char:EOLhyphen"/>portion to the things, of which he talks; and he ought to preſerve his Style altogether free from the Enthuſiaſm and Fury of Poetry; for 'tis to be fear'd that if he riſes too high, his Head will be apt to grow giddy, and loſe itſelf in Fiction—Therefore if he has a mind to riſe, let it rather be by the Things than the Words; for 'tis infinitely better that his Style ſhould be ordinary, and his Thoughts ſublime, than that his Thoughts ſhould be mean and his Style elevated, or that he ſhould ſuffer himſelf to be too violently hurried by the force of his Imagination. Let his Periods be neither too long nor too much ſtudied; his Style neither too harmonious, nor too negli<g ref="char:EOLhyphen"/>gent, becauſe one has a tincture of Barbarity, and the other of Affectation.</q>
               </p>
               <p>This is all that may reaſonably be ſaid in ge<g ref="char:EOLhyphen"/>neral of an Hiſtorical Style; for I am by no means of their Opinion, who pretend that the Style of an Hiſtorian ought to be more elevated than that of an Orator, and almoſt Poetical, as<note n="*" place="margin">
                     <hi>Lib.</hi> X. <hi>c.</hi> 1.</note> 
                  <hi>Quintilian</hi> believed. Neither do I believe that 'tis neceſſary for a Man to be an Orator to be an Hiſtorian, as<note n="†" place="margin">Lib. <hi>II.</hi> de Oratore, c. <hi>9.</hi> &amp; ſeq.</note> 
                  <hi>Cicero</hi> has maintain'd. As Inſtru<g ref="char:EOLhyphen"/>ction is his main and principal Buſineſs, all that is not ſerviceable to that end, has no relation to
<pb n="132" facs="tcp:99272:71"/>the Hiſtory, what Taſte ſoever the Ancients had of theſe Matters, who were ſomewhat too fond of the Ornaments of Rhetoric. If a Man has a mind to pleaſe his Reader by his Style, 'tis e<g ref="char:EOLhyphen"/>nough if it has the above-mention'd Qualities. A Narration conceiv'd in pure Terms, clear and ſhort, is ſufficiently agreeable of itſelf, and needs no Foreign Ornaments to recommend it, if the things we relate do otherwiſe deſerve to be read. So ſoon as the Reader perceives that an Hiſto<g ref="char:EOLhyphen"/>rian makes it his Buſineſs to diſplay his Elo<g ref="char:EOLhyphen"/>quence, he has a very juſt Reaſon to ſuſpect his want of Integrity, becauſe 'tis the Cuſtom of Declamers to alter the things they relate, that they may make a better ſhew in the Declama<g ref="char:EOLhyphen"/>tory manner. <hi>Cicero</hi> in his <hi>Brutus,</hi> having com<g ref="char:EOLhyphen"/>par'd the death of <hi>Coriolanus</hi> with that of <hi>Themi<g ref="char:EOLhyphen"/>ſtocles,</hi> as if both one and the other had been ſlain,<note n="*" place="margin">Cap. 11.</note> excuſes himſelf for doing ſo to his Friend <hi>Atticus,</hi> who believed that he died of a natural Death, and accordingly had affirm'd ſo much in a Hiſtory of his own Compoſing; upon which <hi>Atticus</hi> anſwers him very handſomly, <q>That he might uſe what liberty he pleaſed, becauſe the Rhetors were allow'd to depart from the truth of Hiſtory, to have a better opportunity of ſhewing their Parts. For as for what you have feign'd about <hi>Coriolanus,</hi> is no more than what <hi>Clitarehus</hi> and <hi>Stratocles</hi> have feign'd about <hi>Themiſtocles. Thucydides,</hi> who was an <hi>Athenian,</hi> deſcended from a good Family, and a great Man; and what is more, one that lived a little time after him, only tells us that he died, that he was buried pri<g ref="char:EOLhyphen"/>vately in <hi>Attica,</hi> and that ſome ſuſpected that he was Poiſon'd. But theſe two Authors re<g ref="char:EOLhyphen"/>late, how that having ſacrfic'd a Bull, he re<g ref="char:EOLhyphen"/>ceived the Blood in a Cup, and fell down dead after he had drank it. The reaſon was, that
<pb n="133" facs="tcp:99272:71"/>they were able to deſcribe this Death in a Tragical magnificent manner, where this com<g ref="char:EOLhyphen"/>mon Death furniſhed them with no Topics, on which they might diſplay their Rhetoric. Therefore ſince your Occaſions require that <hi>Themiſtocles</hi> and <hi>Coriolanus</hi> ſhould reſemble one another in every thing, I will, if you pleaſe, lend you a Cup for the latter; nay, I will pro<g ref="char:EOLhyphen"/>vide you with a Victim, that <hi>Coriolanus</hi> may be in all reſpects another: <hi>Themiſtocles.</hi>
                  </q> 
                  <hi>Con<g ref="char:EOLhyphen"/>ceſſum est Rhetoribus ementiri in Hiſtoriis, ut aliquid dicere poſſint argutius.</hi>
               </p>
               <p>For this very Reaſon a Man ought to avoid all ſort of Affectation in an Hiſtorical Style: But a<g ref="char:EOLhyphen"/>bove all things, he ought to take care that it be pure, becauſe ſince the Purity of the Style is by no means incompatible with the Truth, 'tis ridi<g ref="char:EOLhyphen"/>culous to diſhearten the Reader by a barbarous Style. Such, for inſtance, is that of <hi>Aubigné</hi> in his Hiſtory, which we can hardly endure to read for that very Reaſon, and which nothing can ex<g ref="char:EOLhyphen"/>cuſe, ſince it was in his power to write other<g ref="char:EOLhyphen"/>wiſe, as we may find by his other Works.</p>
               <p>Such is likewiſe, in part, the Style of <hi>Meze<g ref="char:EOLhyphen"/>ray,</hi> in his great Hiſtory of <hi>France,</hi> and likewiſe in his Abridgment. Without being a jot the worſe Hiſtorian, he might have written much better French, at a time when the Language was infinitely more pure and polite, than it ſeems to have been by his Writings. By <hi>Purity</hi> and <hi>Po<g ref="char:EOLhyphen"/>liteneſs,</hi> I don't mean a Style elaborately turn'd in a Declamatory ſtrain, ſuch as are the Styles of <hi>John Baptiſt Nani,</hi> in his Hiſtory of <hi>Venice;</hi> or of <hi>Emanuel Teſauro,</hi> in his Hiſtorical Writ<g ref="char:EOLhyphen"/>ings; but a Choice of Words and Expreſſions conformable to the beſt uſe of the Tongue, and the connecting of them, which hath nothing
<pb n="134" facs="tcp:99272:72"/>harſh nor intricate. In this way of writing, <hi>Cornelius Nepos,</hi> and <hi>Julius Caeſar,</hi> excel among the Ancients; and among the Moderns, the Au<g ref="char:EOLhyphen"/>thor of the Life of St. <hi>Lewis</hi> (I mean the Abbot <hi>de la Chaiſe</hi>) and he that writ the Hiſtory of <hi>Theodoſius</hi> the Great, and the Life of Cardinal <hi>Ximenes.</hi>
               </p>
               <p>If a Man follows this Advice, 'tis almoſt im<g ref="char:EOLhyphen"/>poſſible for him to be obſcure; for 'tis certain, that the good uſe of any Tongue, authorizes nothing that may make the Narration obſcure. Thoſe that talk obſcurely, don't fall into this Fault, by conforming themſelves to the general Uſe, but by affecting to talk otherwiſe than the reſt of the World do. Not one of thoſe that ſpoke well at <hi>Athens</hi> or <hi>Rome,</hi> talked ſo ob<g ref="char:EOLhyphen"/>ſcurely as <hi>Thucydides</hi> and <hi>Tacitus</hi> have written. It proceeded from their endeavouring to riſe a<g ref="char:EOLhyphen"/>bove the common uſe, that they have fallen in<g ref="char:EOLhyphen"/>to this obſcurity, which we ſo juſtly blame in their Stile. No one can deny that this ſort of Stile is not affected, and that theſe Authors thought to recommend their Hiſtories by a maſ<g ref="char:EOLhyphen"/>culine Eloquence, if I may ſo expreſs myſelf, in which a Man thinks to expreſs abundance of things in a few words, which is above the vulgar way. I can't imagine what Charms ſome learn<g ref="char:EOLhyphen"/>ed Men diſcover'd in this manner of writing, who have attempted to imitate them, as <hi>Hugo Grotius,</hi> and <hi>Denys Voſſius</hi> in his Tranſlation of <hi>de Rheide</hi>'s Hiſtory. For after all, good Thoughts need not be made obſcure to appear good to thoſe that underſtand them; and the Reader, who is forced to ſtop every moment to find out the meaning, is not at all obliged to the Hiſto<g ref="char:EOLhyphen"/>rian who gives him this trouble. By this means they have brought it to paſs, that excellent Hi<g ref="char:EOLhyphen"/>ſtories,
<pb n="135" facs="tcp:99272:72"/>in regard of their Matter, are read but by very few People; whereas, inſtead of propoſing to inſtruct thoſe, who underſtand the <hi>Latin</hi> Tongue well enough to read an Hiſtorian with pleaſure, they ſhould endeavour to make themſelves under<g ref="char:EOLhyphen"/>ſtood, without difficulty, by thoſe who have not arrived to that perfection in that Language, and to render their Works uſeful to as many Perſons, as is poſſible. The more any Hiſtory is worthy of being Read, for the variety of Events it com<g ref="char:EOLhyphen"/>prehends, the more it deſerves to be ſpread abroad. The Authority of the Ancients, who have neg<g ref="char:EOLhyphen"/>lected this perſpicuity of Stile, ought to be no pro<g ref="char:EOLhyphen"/>tection to the Moderns, who have imitated them, againſt the Reaſons I have mentioned above, or rather againſt good Senſe.</p>
               <p>All that we can ſay is, That the obſcurity of theſe Authors comes in part from the brevity of their Expreſſions and Periods, which neceſſarily carries along with it ſomething of Darkneſs, tho' it has I know not what more Majeſty and Life than a more extended Stile. I own it has, but then I maintain, that to repreſent truly the Cha<g ref="char:EOLhyphen"/>racter of theſe Hiſtorians, we muſt join to this brevity an impropriety of Terms and Expreſſions, and a perplexed Conſtruction, which without di<g ref="char:EOLhyphen"/>ſpute are no Ornaments to any Stile. We ought no farther to be Conciſe than Perſpicuity will give us leave, whatever Advantage we may otherwiſe find in Brevity; for indeed there is no Advan<g ref="char:EOLhyphen"/>tage that can equal that of being rightly under<g ref="char:EOLhyphen"/>ſtood, when a Man writes to be ſo. The impro<g ref="char:EOLhyphen"/>priety of Terms and perplexity of the Conſtucti<g ref="char:EOLhyphen"/>on can never make a Diſcourſe more fit to be read, but only by thoſe who like better what they don't underſtand, than what they do, and whoſe Votes, in my opinion, it is worth no learned Man's while to obtain.</p>
               <p>
                  <pb n="136" facs="tcp:99272:73"/>
                  <hi>Salust</hi>'s Stile is not ſo conciſe as that of <hi>Tacitus,</hi> but 'tis no leſs animated; and were it not for his Antique manner of Speaking, and the boldneſs of his Metaphors, he wou'd be infinitely more clear, without loſing any thing of his force. If we compare <hi>Strada</hi> to <hi>Grotius,</hi> or to de <hi>Rheide,</hi> we ſhall find him in truth ſomewhat more diffu<g ref="char:EOLhyphen"/>ſive, and his Expreſſions ſometimes bordering more upon Poetry than Hiſtory. Nevertheleſs, he has nothing languiſhing in him, and if we re<g ref="char:EOLhyphen"/>trench his Superfluities in ſome places, and cor<g ref="char:EOLhyphen"/>rect the vitious <hi>Latin</hi> in others, there are few Hiſtorians that wou'd be more delightful to be read, in reſpect of the Stile; unleſs there were a per<g ref="char:EOLhyphen"/>fect neceſſity to make him ſpeak after the manner of Oracles.</p>
               <p>I might add ſome other things relating to the Stile of Hiſtory, but it never was in my Thoughts to write any thing compleat upon this matter. The famous <hi>Gerard John Voſſius</hi> has gone through all the Queſtions almoſt, that uſe to be propoſed upon this Subject, and tho' in ſome places he ſeems to have made a greater uſe of his Reading, than of his Judgment, (a common Fault, with Writers of his Character) yet I have no deſign to contradict him.</p>
               <p n="4">
                  <note place="margin">Of the Judgments that are made in Hiſtory.</note>IV. TO make a perfect Hiſtorian, a Man ought not only to know the Verity of the Facts which he recounts, and have a Will to publiſh and Art to expreſs it, as it ought to be; he like<g ref="char:EOLhyphen"/>wiſe ought to be profoundly read in Morality and Politics, without which he will never be able to paſs a true Judgment upon Humane Actions.<note n="†" place="margin">
                     <hi>See</hi> Voſ<g ref="char:EOLhyphen"/>ſius de Arte Hiſtor. <hi>c. 18.</hi>
                  </note> It is true, there are ſome Perſons, who believe that an Hiſtorian ought to content himſelf with recounting things as they happen'd, without in<g ref="char:EOLhyphen"/>terpoſing
<pb n="137" facs="tcp:99272:73"/>his own Opinion, and leave the Reader to take that ſide which the things themſelves will incline him to take, without endeavouring to pre<g ref="char:EOLhyphen"/>poſſeſs him. But as this reſervedneſs may be ju<g ref="char:EOLhyphen"/>ſtifiable in doubtful Matters, yet when the Events themſelves ſpeak, if I may be allow'd ſo to ex<g ref="char:EOLhyphen"/>preſs myſelf, who can take it ill if the Hiſtorian joyns his Judgment to them? The generality of Readers are pleaſed to read it, and indeed want ſuch helps to refreſh their Memories as to what reſults from what they have read. That Man can by no means be ſaid to prepoſſeſs them, who only judgeth of a thing which he has related, and that too upon inconteſtable Facts, which them<g ref="char:EOLhyphen"/>ſelves have read. Thus we find this has been the conſtant practice of almoſt all Hiſtorians, ſome of whom however judge in a more direct manner, and others more obliquely, according to their different Genius. Some intermix more Sentences than others do, and ſome again wou'd have them interwoven into the Series of the Narration, al<g ref="char:EOLhyphen"/>tho' others place them independently by them<g ref="char:EOLhyphen"/>ſelves, and out of the Deſign of the Hiſtory, that they may be the more taken notice of. In this we ought to obſerve certain Bounds, within which we ſhall not be liable to cenſure, that is to ſay, the Sentences ought neither to be too fre<g ref="char:EOLhyphen"/>quent, nor too far fetch'd. Otherwiſe it will look as if we had written a Hiſtory to have an opportu<g ref="char:EOLhyphen"/>nity of retailing Sentences, than Sentences to render the Hiſtory more uſeful. We cannot accuſe <hi>Strada</hi> with having had a deſign to publiſh his Collecti<g ref="char:EOLhyphen"/>ons of moral Sentences when he was compoſing his Hiſtory, but we cannot deny that he was a little too profuſe of them. Any Man may ob<g ref="char:EOLhyphen"/>ſerve this in the Indexes of his two Volumes, where we find a great number of them upon eve<g ref="char:EOLhyphen"/>ry Letter of the Alphabet.</p>
               <p>
                  <pb n="138" facs="tcp:99272:74"/>But what is of moſt importance in this Occaſi<g ref="char:EOLhyphen"/>on, the Judgments we make ought to be juſt, and the Sentences ſuch as may paſs for unqueſtionable Maxims. For this Effect, we ought to apply our<g ref="char:EOLhyphen"/>ſelves vigorouſly to Morality and Politics, with<g ref="char:EOLhyphen"/>out which we ſhall be liable to make wrong Reflexi<g ref="char:EOLhyphen"/>ons, and to utter deceitful Maxims. This is not a place to eſtabliſh the Principles of theſe Sciences. I will only remark in general, that as Hiſtory takes in all Ages and all Nations, and that an Hiſtorian ought to be an equitable Judge of ſo many different Nations, whoſe Opinions differ ſo vaſtly one from another; 'tis neceſſary he ſhould keep himſelf within the general Ideas which good Senſe will furniſh him with, about Religion, a<g ref="char:EOLhyphen"/>bout Virtue and Vice, about the reciprocal Du<g ref="char:EOLhyphen"/>ties of the People, and of thoſe that govern them; and laſtly, about whatever Nations may owe one to another.</p>
               <p>Otherwiſe, if an Hiſtorian judges of a Nation by the Principles of a Religion, which is unknown to it, or which it diſapproves, he takes a Party, and expoſes his own Religion to undergo the ſame Law, when Hiſtorians of a different Religion ſhall write the Hiſtory of a Nation whoſe Opinions he ſhall approve. For no Man upon the Face of the Earth has a right to lay down conteſted Opi<g ref="char:EOLhyphen"/>nions as if they were indiſputable, and if he will needs condemn others upon this Foot, he can<g ref="char:EOLhyphen"/>not in juſtice complain if others condemn him in aſſerting contrary Opinions, which they believe to be true. For example, let a Catholic Hiſtori<g ref="char:EOLhyphen"/>an write a Hiſtory of the Troubles of Religion, which have happen'd in <hi>Europe</hi> ſince the laſt Age, he ought not, in the Judgments which he makes of the Proteſtants, to ſet up ſuch Ideas as the Mobb and thoſe that are no better inſtructed,
<pb n="139" facs="tcp:99272:74"/>frame to themſelves of the Deity, as if it had the ſame Paſſions with the Eccleſiaſtics, and ought to deſtroy in this and to'ther World, thoſe that have had the Preſumption to find fault with their Doctrin and their Conduct. Or at leaſt if he have any ſuch Ideas, they ought never to come into his Hiſtory, where we only ſee theſe Qua<g ref="char:EOLhyphen"/>rels, which Men have with one another, and by no means the ſecret Thoughts of the Divinity, who does not always ſend Proſperity as a mark of his Favour, nor calamitous Accidents as a ſign of his Indignation. Whatever Sentiments a Man may have upon the Subject of Religion, we want not Examples to prove, That Proſperity as often ac<g ref="char:EOLhyphen"/>companies what we believe to be Errour and In<g ref="char:EOLhyphen"/>juſtice, as what we look upon to be Truth and a a good Cauſe. There is no Party, upon which what they object to others, may not be retorted in this Caſe.</p>
               <p>For inſtance, it was ridiculous in <hi>Strada</hi> to re<g ref="char:EOLhyphen"/>mark, as he frequently does, upon the Eve of what Feſtival, a Town was attack'd by the <hi>Spa<g ref="char:EOLhyphen"/>niſh</hi> Army; as if the Saint to whom the Church of <hi>Rome</hi> has conſecrated that Day, had favoured the <hi>Spaniards</hi> to make them Victorious. In like manner, we ſhould laugh at any Proteſtant who ſhould affirm it to be a ſenſible Mark that the In<g ref="char:EOLhyphen"/>vocation of saints is a Practice diſagreeable to God, becauſe the Proteſtants did beat the Ca<g ref="char:EOLhyphen"/>tholics in ſuch and ſuch Engagements, altho' the latter had recommended themſelves, before the Battel began, to all the Saints in Paradiſe. The ſame <hi>Strada</hi> often menaceth what he calls Here<g ref="char:EOLhyphen"/>ſie, with all ſorts of Calamities, and promiſeth Victories to the Monarchy of <hi>Spain</hi> againſt the U<g ref="char:EOLhyphen"/>nited Provinces, upon the ſcore of its Zeal for the Catholic Religion. We are now ſenſible how
<pb n="140" facs="tcp:99272:75"/>ill a Prophet he has proved in this particular; and if we are to judge of God's Deſigns by the Events, we ought to ſay that Providence had de<g ref="char:EOLhyphen"/>creed that the United Provinces ſhould become an abſolute independent Republic, for the Pre<g ref="char:EOLhyphen"/>ſervation of the Crown of <hi>Spain,</hi> to the Intereſts of which it was to be as firmly devoted at the end of the XVII. Century, as it had been op<g ref="char:EOLhyphen"/>poſite to it till towards the middle of the ſame Age, and about the end of the former.</p>
               <p>To ſhew how little a ſtreſs we ought to lay upon theſe Theological Reflexions, the above<g ref="char:EOLhyphen"/>mention'd Hiſtorian, who never fails to attribute the Advantages of the <hi>Spaniards</hi> to a particular Favour of Heaven, which declared itſelf againſt Hereſie, is obliged ſhamefully to turn the Tables, when he comes to ſpeak of the Victory, which the <hi>Engliſh</hi> obtained over the pretended invinci<g ref="char:EOLhyphen"/>ble Armada of the <hi>Spaniards,</hi> and to reaſon in the following manner:<note n="†" place="margin">
                     <hi>Towards the end of</hi> Lib. IX. Dec. 2.</note> 
                  <q>'Tis reported that Queen <hi>Elizabeth</hi> went to Church in a Triumphal Cha<g ref="char:EOLhyphen"/>riot, in the midſt of the Colours of the van<g ref="char:EOLhyphen"/>quiſhed Enemy, and that ſhe ordered the Spoils of the <hi>Spaniards</hi> to be hung up there, after ſhe had given Thanks to God for this Victory, who had been, as ſhe believed, ſo favourable to her upon this Occaſion: Whereas at that very time when ſhe made it be believed that he moſt favour'd her, he ſhew'd that he was incenſed againſt her, ſince he permitted her to abuſe this good Succeſs, to confirm Hereſie, the Yoke of which ſhe might have ſhaken off, both for herſelf and for her Kingdom, to her great Advantage, if ſhe had been overcome. Beſides the Winds and Tempeſts did not give the <hi>Engliſh</hi> much reaſon to magnifie themſelves, and they had no reaſon to believe themſelves
<pb n="141" facs="tcp:99272:75"/>better Men, becauſe they were more fortunate, unleſs they conclude that we ought to prefer the Impiety of Saracens and Turks to the Pie<g ref="char:EOLhyphen"/>ty of the Chriſtians, ſince theſe Barbarians have often beaten the beſt prepared Forces of the Chriſtians.</q> This laſt Reflexion is very true: But if <hi>Strada</hi> had remembred it all along, where he ſpeaks of the Victories of the <hi>Spaniards,</hi> he might very well have ſpared a great deal of impertinent Rhetoric, to ſhew the favours of Heaven towards the Catholics, in the Advantages they gained over their Enemies. This it is to have two Weights and two Meaſures, to pretend that Providence favours one ſide, when it gives them Victory, and that it is angry with the other, when it treats them after the ſame manner. However I am of Opi<g ref="char:EOLhyphen"/>nion, that one may ſafely ſay, that in caſe the <hi>Spaniards</hi> had ſucceeded in their deſign'd Invaſion of <hi>England, Strada</hi> wou'd have ſaid, That God had changed the Winds in their favour, and bleſ<g ref="char:EOLhyphen"/>ſed a Fleet, which went to exterpate Hereſie in that Kingdom.</p>
               <p>It will perhaps be offer'd in favour of <hi>Strada,</hi> and other Hiſtorians, who write in this manner, of whatſoever party they are, that it is not poſ<g ref="char:EOLhyphen"/>ſible they ſhould believe that Religion not to be true, which they follow, and conſequently that they ſhould not look upon every thing as a favour of Heaven, which ſerves to eſtabliſh it. For my part, I don't in the leaſt hinder them from think<g ref="char:EOLhyphen"/>ing ſo, but I maintain that theſe Reflexions ought not to be allow'd a place in Hiſtory, when 'tis no part of our Buſineſs to render to our Religion what we owe to it, but to inſtruct all Mankind, if we are able, by Truths which cannot be con<g ref="char:EOLhyphen"/>teſted on any ſide. Let them believe what they pleaſe, as for what concerns their own particu<g ref="char:EOLhyphen"/>lar,
<pb n="144" facs="tcp:99272:76"/>but let them cenſure none, except it be up<g ref="char:EOLhyphen"/>on Principles of good Senſe, or of Religion, that are acknowledged even by thoſe whom they cen<g ref="char:EOLhyphen"/>ſure. No Man ought to be blamed for not doing what he believes he ought not to do, according to his own Principles, ſo long as he retains them, altho' theſe Principles are falſe. If we can blame him, 'tis for receiving Falſities without examina<g ref="char:EOLhyphen"/>tion, but it belongs to Divines to enter into this Diſpute and not to Hiſtorians, who don't treat of the Errours but of the Actions of Men.</p>
               <p>Beſides this, theſe Hiſtorians, that are ſo par<g ref="char:EOLhyphen"/>tial in the matter of Religion, are extremely ſubject to give an advantageous turn to all the conduct of that Party, which ſupports what they believe to be the Truth, to ſay no worſe of them. I don't ſpeak of the <hi>Varilla's</hi> and <hi>Maimbourgs,</hi> and other Liers of that ſtamp, who have renounced all Truth; but even of more moderate Hiſtorians. It were to be wiſhed that when they begin to write their Hiſtories, they had forgotten the Par<g ref="char:EOLhyphen"/>ty which they eſpouſed, in the preſent Diviſions of Chriſtendom; that they might have been able to ſpeak of their Diſputes and Differences, as Men wou'd do that were not at all concern'd in them. The Love of a Party, as reaſonable as it may appear to be, makes us always lean ſome<g ref="char:EOLhyphen"/>what towards it, when we come to relate any thing that is diſadvantagious to the good Cauſe.</p>
               <p>If I might here be allowed to deſcribe the Idea, which I wou'd have an Hiſtorian frame to him<g ref="char:EOLhyphen"/>ſelf of the Divinity, in relation to thoſe Events that are comprehended in Hiſtory, I wou'd tell him that he ought to conſider God as the common Father of all Mankind, who looks down with compaſſion upon their Errours and their Vices, but contents himſelf with giving them Laws,
<pb n="145" facs="tcp:99272:76"/>which they may obſerve or violate, without his intervening to make them be obey'd by Rewards or by ſenſible Pains during this Life, reſerving it to himſelf to diſplay his Juſtice, when he ſhall have judged that Mankind has continued long enough upon the Earth. As theſe Sentiments can be called in queſtion by no Man, an Hiſtorian ought to look upon what we call Happineſs or Unhappineſs in the things of this Life, as Acci<g ref="char:EOLhyphen"/>dents that neither denote the Anger, nor the Ap<g ref="char:EOLhyphen"/>probation of Heaven, and to draw no Conſequen<g ref="char:EOLhyphen"/>ces in this reſpect, either to the Advantage or Diſadvantage of any Party whatſoever.</p>
               <p>Altho' God has diſcovered to Mankind by Rea<g ref="char:EOLhyphen"/>ſon and by Revelation, what is agreeable to him, yet he has accompanied neither the one nor the other with ſo great a Light, that it ſhould be impoſſible for us to take that for Reaſon or Revelation, which is not really ſo. He permits Men to diſpute upon theſe Principles, and without doubt he likewiſe looks upon them with pity, yet for all that he does not draw the Curtain, if I may ſo ſpeak, which con<g ref="char:EOLhyphen"/>ceals him from our Eyes, and appear in an un<g ref="char:EOLhyphen"/>conteſtable manner to come to decide our Con<g ref="char:EOLhyphen"/>troverſies. He will do that, whenever he ſees it convenient; in the mean time 'tis every one's Du<g ref="char:EOLhyphen"/>ty to remember that he is a Man, ſubject to Er<g ref="char:EOLhyphen"/>rour as well as another, and equally ſubmitted to this laſt Judgment of the Creator of the World. None among us Chriſtians diſagree about theſe Principles, and Hiſtorians in particular ought to remember them more than any other Men. If they thought ſeriouſly of them, they wou'd not be ready to make ſuch ſharp and violent Inve<g ref="char:EOLhyphen"/>ctives, againſt the ſpeculative Errours of other Men, even ſuppoſing them to be Errours.</p>
               <p>
                  <pb n="144" facs="tcp:99272:77"/>
                  <hi>Strada,</hi> for example, had not declaimed ſo ea<g ref="char:EOLhyphen"/>gerly againſt Hereſie, as he does upon all Occa<g ref="char:EOLhyphen"/>ſions, and principally in his<note n="†" place="margin">
                     <hi>In the be<g ref="char:EOLhyphen"/>ginning of</hi> Lib. II. Dec. 1.</note> Hiſtory, when he aſſigns the Cauſes of the Wars of the <hi>Low-Coun<g ref="char:EOLhyphen"/>tries,</hi> where he employs all his Eloquence to per<g ref="char:EOLhyphen"/>ſwade the World, that Hereſie cauſeth nothing but Diſorders and Rebellions, and makes Men wicked and Atheiſts. When the Proteſtant Hi<g ref="char:EOLhyphen"/>ſtorians fall into the like Invectives, ſpeaking of the famous <hi>Catholic League,</hi> which for ſo long a time tore <hi>France</hi> in pieces, the contrary Party cannot endure this bitter Language, and ſay, That this is to <hi>Preach,</hi> and not to Write a Hi<g ref="char:EOLhyphen"/>ſtory. If we had any remainders of Equity left among us, we ſhould unanimouſly condemn theſe Practices, and be ſo honeſt as to own that the Vices of Men have infinitely a greater ſhare in the Diſorders of <hi>Europe,</hi> than Religion, in whatſoe<g ref="char:EOLhyphen"/>ver manner 'tis explain'd. We ſhould forbear all theſe Invectives, which indeed are pardonable in no Man, but much leſs in an Hiſtorian; or if we muſt needs be venting our Malice againſt thoſe Parties whom we diſapprove, we muſt not take it ill, if they return us the ſame Language in their turn.</p>
               <p>But herein lyes our Weakneſs, to imagine that God is as partial and peeviſh as ourſelves are, and conſequently that he requires of us that we loſe no opportunity of railing and exclaiming againſt thoſe, whoſe Creator and Father he is as well as of the moſt fiery Zealots, and rendring them odious whatever it coſts us.</p>
               <p>Hiſtorians ought to be more prudent, and thoſe that read them ought likewiſe to approve thoſe generally who come neareſt to this noble Idea, which the Maſters of this Art give us of a diſinte<g ref="char:EOLhyphen"/>reſſed Hiſtorian. True Judges have exceedingly
<pb n="145" facs="tcp:99272:77"/>commended <hi>Thuanus,</hi> who in his Hiſtory has ob<g ref="char:EOLhyphen"/>ſerved ſo admirable a moderation, in relation to the Party wherein he was born and wherein he died: But thoſe who cou'd not endure to hear any Truths prejudicial to their Party, have ex<g ref="char:EOLhyphen"/>claimed vehemently againſt him. Such a Man was <hi>Juſtus Lipſius,</hi> a great Critic, but one of a ſhallow Judgment in every thing beſides, who writ to him,<note n="†" place="margin">
                     <hi>See the</hi> Scaligera<g ref="char:EOLhyphen"/>na, p. <hi>391.</hi> Ed. Am<g ref="char:EOLhyphen"/>ſtel. an. <hi>1695.</hi>
                  </note> 
                  <hi>That this Hiſtory very much diſplea<g ref="char:EOLhyphen"/>ſed him, and the Liberty he took in writing it, was not ſuitable for this Age.</hi> Theſe are the Terms which <hi>de Thou</hi> uſes in a Letter to <hi>Joſ. Scaliger,</hi> dated <hi>June</hi> 29th. 1606. <hi>I don't know,</hi> continues he, <hi>whether I ought to make him any anſwer. He is mightily changed ſince he left</hi> Leyden <hi>for</hi> Lou<g ref="char:EOLhyphen"/>vain. <hi>I am the very ſame I ever was, and will be, if it pleaſes God, ready to correct any thing which I have written. He exhorts me ſtrongly to this correcti<g ref="char:EOLhyphen"/>on, but does not tell me wherein, ſo that I know not what to make of his Advice. — I believe he wou'd ſend me to the Inquiſition, but it will be a hard mat<g ref="char:EOLhyphen"/>ter to reconcile the</hi> French <hi>Liberty to that Yoke. He deſerves a ſharper Anſwer than I am in a Hu<g ref="char:EOLhyphen"/>mour to write.</hi> I was willing to ſet down the greateſt part of this Letter, that I might draw two Conſequences from it: The firſt is, that of<g ref="char:EOLhyphen"/>tentimes even Men of Learning; who know the value of Liberty, are the very firſt to betray her infamouſly, as <hi>Lipſius</hi> did, altho' they know well enough that they do ill in it. This Grammarian, who bound himſelf hand and foot, like a mean-ſpirited Slave, to the Jeſuites, when he retired to <hi>Louvain,</hi> was well enough ſatisfied in his own Conſcience that <hi>de Thou</hi> had advanced nothing falſe, at leaſt out of Paſſion, and did not tax him with deſerting the Intereſt of Truth, but only with taking a liberty, which <hi>was not ſuitable for
<pb n="146" facs="tcp:99272:78"/>this Age;</hi> as if we were born to be Slaves, rather than thoſe that were born in former Ages! What Privilege of Heaven did they receive, which we have not? We are no leſs free than they, ex<g ref="char:EOLhyphen"/>cept it be becauſe we are afraid of our own Sha<g ref="char:EOLhyphen"/>dows, and that inſtead of defending at leaſt mo<g ref="char:EOLhyphen"/>deſtly thoſe that have more Generoſity than others, we not only abandon them to the fury of the Factious, who make uſe of the pretence of Reli<g ref="char:EOLhyphen"/>gion to hinder Truth from being ſpoken, but e<g ref="char:EOLhyphen"/>ven endeavour to deſtroy them, to procure to ourſelves the favour of the Druids. If all the Men of Learning in <hi>France</hi> had been of <hi>Lipſius</hi>'s Humour, we had loſt this illuſtrious Preſident, to whom Poſterity is ſo much obliged, and who is, if I muſt ſay it, the laſt of the <hi>French</hi> Hiſtorians, who has ſpoken with moderation of an oppoſite Party in reſpect of Religion. For as for <hi>Meze<g ref="char:EOLhyphen"/>ray,</hi> he was very far from obſerving the Laws of Hiſtory in this particular, altho' they ſtill com<g ref="char:EOLhyphen"/>mend that little liberty he ſhows, in a Country, where it is entirely extinct.</p>
               <p>Another Conſequence which I draw from this ſlaviſh and cowardly Advice of <hi>Lipſius,</hi> is that we ought to be glad that he was only <hi>Hiſtoriographer</hi> of <hi>Spain;</hi> for a Man of his Temper would at leaſt have diſſembled all that he knew diſadvantageous to his own Party, and have poiſon'd all the reſt,<note n="†" place="margin">
                     <hi>See his</hi> Epist. ad Belgas Cent. <hi>2.</hi> Ep. <hi>67.</hi>
                  </note> altho' he pretends to ſet up for a Philoſopher, and what is more, for a <hi>Stoic.</hi> The King of <hi>Spain</hi> did very well to give him a Penſion in conſideration of his great Learning, but he ſhould not give him a Farthing, in quality of an Hiſtorian, a Title for which he was altogether unfit. The Hiſtory of the Miracles of the two <hi>Notre-dames,</hi> for which he has been ſo juſtly ridiculed, ſufficiently ſhews what he was capable of doing, in a Hiſtory, where<g ref="char:EOLhyphen"/>in Religion was any ways concern'd.</p>
               <p>
                  <pb n="147" facs="tcp:99272:78"/>The ſecond thing, wherein thoſe that attempt to write a Hiſtory, ought to be perfectly inſtruct<g ref="char:EOLhyphen"/>ed, is the Principles upon which Humane Society in general, and particular Societies are founded, and principally all that has a relation to Juſtice and Injuſtice. Without this, they will never be able to paſs a ſolid Judgment upon almoſt any ſingle Action that comes before them. They will be liable to take very wicked Men for Models of Virtue, and on the other hand, virtuous Perſons for Men of a moſt flagitious Character. They will beſtow the Elogiums of Virtue upon Vice, and treat Virtue herſelf no better than a Crimi<g ref="char:EOLhyphen"/>nal. What is Vice with ſome People, paſſes for Virtue with others, and what we approve in our own Country, we look upon as execrable in an E<g ref="char:EOLhyphen"/>nemy. Thoſe that afterwards read theſe Hiſtories, and have not a better ſtock of Knowledge than the Hiſtorians, inſtead of drawing thoſe Advantages which they ought from 'em, will ſoon fill their Minds with falſe Ideas, which at long run will have but too great an Influence upon their Conduct.</p>
               <p>An Hiſtorian therefore ought to conſider what are the Duties, which the very Conſtitution of Humane Nature has impoſed upon all Men, of what Condition or Quality ſoever, and in what place or time ſover they are born. Theſe are the Laws which all Men are obliged to obſerve one with another, which can never ſuffer any change, nor be alter'd by any form of Govern<g ref="char:EOLhyphen"/>ment whatſoever; without violating the Princi<g ref="char:EOLhyphen"/>ples of Humanity, and conſequently without de<g ref="char:EOLhyphen"/>ſerving Cenſure. For example, (for it is not my Buſineſs here to treat at large of that matter) the weakneſs of Humane Nature has impoſed a neceſſity upon us of aſſiſting one another, and the leaſt experience of Life teaches us that we ought
<pb n="148" facs="tcp:99272:79"/>not to do that to another, which we ſhould call Injuſtice if they did to us. This Principle being put, and 'tis impoſſible to ſhake it, it will neceſſa<g ref="char:EOLhyphen"/>rily follow that whatever is contrary to it, ought to be blamed, let the Perſon who did it be who he will, and under what pretence he pleaſes.</p>
               <p>Therefore thoſe that write Hiſtory ought to condemn without partiality whatever oppoſes this Principle of Humane Society. This ought chiefly to diſcover itſelf in thoſe that write Lives, where they have an occaſion to ſpeak diſtinctly of the Virtues and Vices of thoſe Perſons whoſe Hiſtory they write. We can hardly blame the Pagan Au<g ref="char:EOLhyphen"/>thors in this reſpect, I mean ſuch as are of any Eſteem; for 'tis certain that they don't in the leaſt diſſemble the Vices which were known to them, and that they likewiſe beſtow upon Virtue the Commendations ſhe deſerved, according to the Idea which they had of it. This is what we may remark in the Lives of <hi>Plutarch,</hi> for Inſtance, and of <hi>Suetonius,</hi> wherein they diſtribute their Cen<g ref="char:EOLhyphen"/>ſures and their Praiſes with a great deal of Juſtice and Freedom. All that we can find fault in them, is that they had not the cleareſt and exacteſt Ideas of Virtue and Vice. For Example, Ambition and a Paſſion for making War, either to gain a Crown, or acquire Reputation, or to oppreſs one's Neigh<g ref="char:EOLhyphen"/>bour, and to be admired by the wickedeſt of Men, paſs for Virtues in their Writings, or at leaſt for the Qualities of an Heroic Soul, that is eleva<g ref="char:EOLhyphen"/>ted above the Vulgar. We may eaſily perceive by the manner wherein theſe Authors ſpeak of their Heroes, that they took ſeveral for <hi>Great Men,</hi> who were indeed <hi>Great Scourges</hi> both of their own Country and the neighbouring Nations.</p>
               <p>The miſchief is, that after the Revelation of the Goſpel, we are not much wiſer than before.
<pb n="149" facs="tcp:99272:79"/>We may diſcover, by the Stile of ſome Chriſtian Hiſtorians, who have written the Lives of ſeveral illuſtrious Men, either ſeparately, or in the courſe of their general Hiſtories, that they no leſs ad<g ref="char:EOLhyphen"/>mir'd them notwithſtanding their Injuſtices, and all the other Artifices they employ'd to advance themſelves, than if they had always obſerved the niceſt Juſtice in all their Actions. Nay, ſeveral People believe that this ſcrupulous Virtue is in<g ref="char:EOLhyphen"/>compatible with that which makes what we call a great Prince, or a great Stateſman. To illu<g ref="char:EOLhyphen"/>ſtrate this by a famous Inſtance, we fram'd to our<g ref="char:EOLhyphen"/>ſelves a high Idea of <hi>Charles</hi> the Fifth, as hereto<g ref="char:EOLhyphen"/>fore we did of <hi>Julius Caeſar,</hi> tho' very little Ju<g ref="char:EOLhyphen"/>ſtice went into his Compoſition; as if the Idea of a great Man cou'd poſſibly ſubſiſt without this Virtue. Hiſtorians that are full of this vulgar Prepoſſeſſion, merely for not having ſtudied e<g ref="char:EOLhyphen"/>nough the Principles of Morality, deceive their Readers, who know no better than themſelves; and thus we continue from Generation to Gene<g ref="char:EOLhyphen"/>ration to admire theſe fine People, becauſe they have had the good Fortune, if I may be allow'd ſo to ſpeak, to do a world of Miſchief to infinite numbers of their Contemporaries, without being called to an account for it.</p>
               <p>There is however this difference between the ancient Hiſtorians and the Moderns, that the for<g ref="char:EOLhyphen"/>mer ſpeak much more freely of the Perſons, whoſe Lives they write, and diſſemble their Vices much leſs than the Moderns have done in the like Com<g ref="char:EOLhyphen"/>poſitions. At leaſt I don't remember that I ever met any Modern who writ his Thoughts with that freedom and ſincerity, which is ſo emphatical<g ref="char:EOLhyphen"/>ly conſpicuous in the two above-mention'd Au<g ref="char:EOLhyphen"/>thors. The greateſt part of them endeavour to ſet off their Heroe as much as they can; as
<pb n="150" facs="tcp:99272:80"/>if the Reader were more obliged to them for concealing from him the Defects of thoſe whoſe Lives they write, than for diſcovering them to him; whereas the very Eſſence of Hiſtory re<g ref="char:EOLhyphen"/>quires of us, that we deſcribe their Defects and the ill Conſequences occaſion'd by them, that we teach the reſt of the World to ſhun them, as well as to imitate thoſe Virtues, of which ſhe gives us the Examples. If a Man of the Genius of <hi>Plutarch</hi> or <hi>Suetonius,</hi> as far as he can reaſona<g ref="char:EOLhyphen"/>bly be ſo now-a-days, had written the Life of Cardinal <hi>Richelieu,</hi> or of Cardinal <hi>Mazarin,</hi> he wou'd have written it after another manner than the <hi>Sieur Aubery</hi> has done, who has had ſo bad an opinion of our Age, that he has endeavour'd to perſwade the World that they were pious Men, and good Biſhops. He wou'd not have for<g ref="char:EOLhyphen"/>gotten their good Qualities, ſuch as were their Vigilance and Addreſs, but he wou'd not have preſumed ſo far upon his Reader as to have talk'd of their Devotion and Humility. Several Perſons are likewiſe of opinion, that it was down-right Raillery to ſtrive to make a Saint of Cardinal <hi>Ximenes,</hi> ſince all the Actions of his Life ſuffici<g ref="char:EOLhyphen"/>ently diſcovered that he was a very haughty and ambitious Man.</p>
               <p>The <hi>Greeks</hi> and <hi>Romans</hi> have generally commit<g ref="char:EOLhyphen"/>ted a very great fault againſt the Principles of Humanity, and that is, when they ſpeak of the Incurſions which their Generals made into thoſe Countries which they call <hi>Barbarous,</hi> of their man<g ref="char:EOLhyphen"/>ner of ſubduing them, and how they treated the People who rebelled againſt them, after they had overcome by force; they ſlide gently over theſe places, as if the <hi>Greeks</hi> and <hi>Romans</hi> had commit<g ref="char:EOLhyphen"/>ted no Inhumanity in all this. When the <hi>Greeks</hi> made Depredations upon the <hi>Perſians</hi> and their
<pb n="151" facs="tcp:99272:80"/>Subjects, to carry them into Slavery and kill'd all ſuch as pretended to oppoſe them, they<note n="†" place="margin">
                     <hi>See</hi> Gro<g ref="char:EOLhyphen"/>tius de jure <hi>B.</hi> &amp; <hi>P.</hi> Lib. <hi>II.</hi> 
                     <gap reason="illegible" resp="#PDCC" extent="2 letters">
                        <desc>••</desc>
                     </gap> 
                     <hi>20.</hi> n. <hi>41.</hi> &amp;c. <hi>22.</hi> n. <hi>10.</hi>
                  </note> call'd this <hi>Civilizing the barbarous Nations.</hi> Nay, they ſaid that the <hi>Greeks</hi> were <hi>naturally Enemies of the</hi> Per<g ref="char:EOLhyphen"/>ſians, and that <hi>Nature</hi> taught them to make War againſt them. On the contrary, when the <hi>Perſi<g ref="char:EOLhyphen"/>ans</hi> or any other People, whom they call'd Bar<g ref="char:EOLhyphen"/>barous, that is to ſay, All thoſe who cou'd not talk <hi>Greek,</hi> ſhew'd any ſuch Civilities to them, theſe were a pack of Monſters that made nothing of violating the moſt ſacred things in the World, and 'twou'd ſurprize you to ſee what<note n="†" place="margin">
                     <hi>See</hi> Iſo<g ref="char:EOLhyphen"/>crat. Pane<g ref="char:EOLhyphen"/>gyr.</note> terrible Deſcriptions they make of their Inhumanities. The <hi>Romans</hi> were guilty of the ſame Trick, and ne<g ref="char:EOLhyphen"/>ver ſpeak with Horrour, but when they talk of the Miſchiefs they ſuffer'd from other Nations. When they over-run theſe very ſame Nations with Fire and Sword, and make Slaves of the Inhabitants of a whole City, for having endeavour'd to throw off their injuſt Yoke, or when they force the Priſo<g ref="char:EOLhyphen"/>ners of War to turn Gladiators, and kill one a<g ref="char:EOLhyphen"/>nother to divert the <hi>Roman</hi> Mobb, all this is no<g ref="char:EOLhyphen"/>thing but ſport and paſtime. But when the <hi>Gauls</hi> or the <hi>Parthians</hi> ill uſed thoſe whom they had ta<g ref="char:EOLhyphen"/>ken Priſoners, why then they thought no Puniſh<g ref="char:EOLhyphen"/>ment cou'd be too ſevere, to mortify theſe Peo<g ref="char:EOLhyphen"/>ple as they deſerved.</p>
               <p>The <hi>Greek</hi> and <hi>Roman</hi> Hiſtorians are full of an exceſſive Indulgence for their own Nation, and forgive nothing in others; becauſe their Ideas of Juſtice and Humanity were too limited and nar<g ref="char:EOLhyphen"/>row, and they knew not that all Men are equal in matter of natural Right.<note n="†" place="margin">See <hi>Plu<g ref="char:EOLhyphen"/>tarch</hi> in his Life.</note> 
                  <hi>Caeſar</hi> had no more right to make War upon the <hi>Gauls</hi> and <hi>Germans,</hi> than the Pirates of <hi>Cilicia</hi> had to take him Pri<g ref="char:EOLhyphen"/>ſoner, and ſell him for ſo much Ranſom. In the mean time, theſe Pirates are never menti<g ref="char:EOLhyphen"/>oned
<pb n="152" facs="tcp:99272:81"/>but with Deteſtation, and the Victories of <hi>Caeſar</hi> are infinitely extolled.</p>
               <p>Chriſtians ought not to imitate the Pagans, knowing by the Goſpel that all Men are Brothers, and are ſubject to the ſame Laws one towards another, by the Right of Nature proceeding from God himſelf who is the common Father of all Mankind. However, when they come to ſpeak of Chriſtians and Turks, one wou'd often be tempted to think that the Turks were created by the bad Principle of the <hi>Manichaeans,</hi> whom we were not at all obliged to treat with Humani<g ref="char:EOLhyphen"/>ty, but when we cou'd not hurt them with ſafety to ourſelves; but that on the contrary, the Turks were obliged to obſerve all the Laws of Juſtice towards the Chriſtians, as if they were the on<g ref="char:EOLhyphen"/>ly Creatures of the good Principle. The Turks on their ſide are not much more reaſonable to<g ref="char:EOLhyphen"/>wards the Chriſtians; but theſe latter as having received a fuller Light, ought to be more Wiſe and Humane. When they ſpeak of the Violen<g ref="char:EOLhyphen"/>ces committed by the Knights of <hi>Malta</hi> upon the Turks, they ought to ſpeak of them in the ſame Terms, as of the Robberies of the Pirates of <hi>Barbary</hi> upon the Chriſtians. On the contrary, all the Ports of Chriſtendom are full of Groans and Complaints, when thoſe of <hi>Algiers</hi> or <hi>Tunis</hi> have taken a Chriſtian Prize; and all the World rejoyces when the Knights of <hi>Malta</hi> take any Tur<g ref="char:EOLhyphen"/>kiſh Veſſel. The Lives of ſeveral grand Maſters of <hi>Malta,</hi> and many Knights of that Order are full of that Injuſtice. There is no ſort of Pu<g ref="char:EOLhyphen"/>niſhment which the Robberies of theſe Turkiſh Pirates upon the Chriſtians don't deſerve: there are no Commendations which the like Civilities of the Knights of <hi>Malta</hi> to the Mahumetans don't challenge.</p>
               <p>
                  <pb n="153" facs="tcp:99272:81"/>If the Turks ſhould endeavour to pervert the Chriſtians in their Empire, by Rewards, or Pu<g ref="char:EOLhyphen"/>niſhments; by giving Mony to ſuch as wou'd take the Turban, and by ill uſing thoſe that ſhould continue firm to their Religion, how ſhou'd we exclaim againſt this Barbarity, and what diſ<g ref="char:EOLhyphen"/>mal Complaints ſhould we hear in all parts of Chriſtendom upon ſo Tragical a Scene! And if the Mahumetans tired out with the Conſtancy of the Chriſtians, who obey'd them, ſhould all at once turn them out of their Habitations, and o<g ref="char:EOLhyphen"/>blige them to quit the Dominions of the Grand Signior, when we ſhould ſee all Chriſtendom fill'd with Grecian Refugees, all People wou'd Curſe the Mahumetan Tyranny, and exclaim at ſuch horrid Injuſtice. And no doubt on't they wou'd have good reaſon ſo to do, becauſe there is no Authority in the World, which has a Right to impoſe a Religion upon any Man whatever, nor to perſecute thoſe that are of a different Opi<g ref="char:EOLhyphen"/>nion, merely upon that account.</p>
               <p>But when Cardinal<note n="†" place="margin">See his Life by <hi>M. Flechier.</hi> Lib. <hi>I.</hi>
                  </note> 
                  <hi>Ximenes</hi> converted the Moors of <hi>Granada</hi> with a Purſe in one Hand and Chains in the other, ſome People will tell you that the Moors had no Reaſon to Complain. What is a deteſtable Action in a <hi>Mufti</hi> or an <hi>Al<g ref="char:EOLhyphen"/>faqui,</hi> becomes a meritorious Work when a Chri<g ref="char:EOLhyphen"/>ſtian Churchman does it; tho' he cannot produce any Power from Heaven, which authorizes him to treat the Mahumetans in a manner which they cannot employ againſt the Chriſtians, without Injuſtice. By what Revelation do we know that God has given certain Rules of Juſtice to the Chriſtians, and Laws altogether different to o<g ref="char:EOLhyphen"/>ther People? For my part, I confeſs I don't know.</p>
               <p>
                  <pb n="154" facs="tcp:99272:82"/>But if it ſhould be replied, That Truth has this right over Falſity, that it may perſecute thoſe that are in an Errour, by thoſe whoſe Sentiments are true, I have two things by way of anſwer to it. The firſt is, That Men ſtill diſpute what is true and what falſe; and that the Mahumetans, for inſtance, are as fond of their Opinions as the Chriſtians can be perſwaded of theirs. Thus if you lay it down for a Rule, that Truth has a right to perſecute Errour, you furniſh them with Weapons, and you cannot complain of their Perſecutions. For, in ſhort, ſo long as they are fond of Mahumetaniſm, 'tis a neceſſary Conſequence that they fancy themſelves in the right to perſecute the Chriſtians. The ſecond thing is, That altho' I ſhould allow you, that the Perſons whom you perſecute are in an Errour, yet I will always maintain that Errour is not a Crime, when thoſe that are engaged in it, in all other Reſpects obſerve the Laws of Civil Society, and are not puniſhable for any breach of good Manners. 'Tis evident therefore that there is no Power which has a right to ill Uſe, and per<g ref="char:EOLhyphen"/>ſecute its Subjects under a pretence of Errour in Religion; as there is no Magiſtrate that can pu<g ref="char:EOLhyphen"/>niſh a Mathematician for making a Miſtake in Calculation.</p>
               <p>It follows from hence that an Hiſtorian, who ought to ground his Judgment upon Truths that are indiſputable and univerſally received, ought to ſpeak with Indignation of the Conduct of <hi>Car<g ref="char:EOLhyphen"/>dinal Ximenes,</hi> and the <hi>Catholic</hi> Kings towards the <hi>Moors,</hi> inſtead of approving or palliating it, as ſome Hiſtorians have done. They deſcribe <hi>Xi<g ref="char:EOLhyphen"/>menes</hi> and theſe Princes to us, as Lovers of Ju<g ref="char:EOLhyphen"/>ſtice, yet make them commit a crying Injuſtice againſt ſeveral thouſands of <hi>Moors,</hi> by perſecu<g ref="char:EOLhyphen"/>ting
<pb n="155" facs="tcp:99272:82"/>them, and forcing them out of their Native Country, becauſe they wou'd not turn Chriſtians. If the <hi>Moors</hi> that lived on the South-ſide of the <hi>Strait</hi> of <hi>Gibraltar,</hi> had uſed the ſame Cruelties towards the <hi>Chriſtians</hi> that had been found among them, what horrid Deſcriptions had they not made of it in <hi>Spain!</hi>
               </p>
               <p>'Tis not only the Infidels, who have ſmarted under this ſort of Juſtice, which is never good but when it has the ſtronger ſide to ſupport it: Chriſtians have employ'd it againſt Chriſtians, I mean thoſe whom we call Heretics. The Hiſtori<g ref="char:EOLhyphen"/>ans of each Party being prepoſſeſs'd with this ſtrange Idea, have in ſcandalous manner extoll'd the Juſtice of Princes, who have made uſe of vio<g ref="char:EOLhyphen"/>lent Methods to ruine thoſe that were of their own Opinion, and exclaim without Reaſon againſt the contrary party, when they take the ſame courſe. Now we muſt either condemn all thoſe that perſecute for the ſake of Opinion, or equal<g ref="char:EOLhyphen"/>ly abſolve them. When they depoſed the <hi>Arian</hi> Biſhops and Prieſts, and ſent them into Baniſh<g ref="char:EOLhyphen"/>ment; when they uſed their Followers ill, and took away their Churches from them, then they did nothing but Juſtice, and care was taken to ſuppreſs all the Complaints which they made of theſe ill Treatments, and of the odious Circum<g ref="char:EOLhyphen"/>ſtances that attended them. But when the <hi>Ari<g ref="char:EOLhyphen"/>ans</hi> return'd the like Kindneſs to the Biſhop of <hi>Alexandria</hi> and ſome others, and endeavour'd to oppreſs their Party, then there was a horrible Violation of all manner of Juſtice, and both the Eaſt and the Weſt have reaſon to riſe up in Arms, to oblige the Emperour <hi>Conſtantius</hi> to re-eſtabliſh them. For my part, I cannot endure the Viſi<g ref="char:EOLhyphen"/>ons of the <hi>Arians,</hi> concerning their three une<g ref="char:EOLhyphen"/>qual Gods, neither do I pretend to excuſe the
<pb n="156" facs="tcp:99272:83"/>Violence of their Conduct; but I don't compre<g ref="char:EOLhyphen"/>hend how theſe that were ſubject to Errour as well as they, and who err'd in effect, if they be<g ref="char:EOLhyphen"/>lieved three colateral Gods, as they are accus'd to have done, which I will not examine here; I don't comprehend, I ſay, how they cou'd com<g ref="char:EOLhyphen"/>plain of their Perſecutions, after they had per<g ref="char:EOLhyphen"/>ſecuted them before. Neither can I ſee how the Eccleſiaſtic Hiſtorians can clear themſelves of what we may lay to their charge, that is, of ha<g ref="char:EOLhyphen"/>ving no certain fixed Rule of Juſtice and Injuſtice; ſince <hi>Euſebius</hi> of <hi>Nicomedia</hi> paſſes for an injuſt Man becauſe he perſecuted, while the ſame thing is call'd Juſtice in <hi>Athanaſius</hi> of <hi>Alexandria.</hi> This was the caſe of the other Hereſies, who uſed the Orthodox III, when they were uppermoſt; and who were ill uſed in their turn, when they hap<g ref="char:EOLhyphen"/>pen'd to be the weakeſt.</p>
               <p>Thus, as the Reſult of the <hi>Majority of Voices,</hi> is call'd <hi>Truth</hi> in ſuch a Hiſtory; ſo whatever the ſtrongeſt Party does, goes by the Name of <hi>Juſtice.</hi> The weakeſt ſide is always accounted Erroneous and Unjuſt. I believe that no ſuch thing can be objected to the Heathen Hiſtorians. Tho' they were often partial, as I have already ſaid; yet they never referr'd to any Aſſembly the care of deci<g ref="char:EOLhyphen"/>ding for them, what is True or Falſe, Juſt or Unjuſt, and in ſo abſolute a manner as to oblige Men to Sacrifice to ſuch Deciſions all the Notions they had before of Truth and Falſhood, Equity and Iniquity; as the Chriſtians have done for ſe<g ref="char:EOLhyphen"/>veral Ages, and as many of them do it ſtill to this Day.</p>
               <p>Many other things might be ſaid concerning the Proceedings of thoſe Aſſemblies, which have often trampled on all the Rules of Equity or Ju<g ref="char:EOLhyphen"/>ſtice, which the Civil Laws ſo wiſely preſcribe.</p>
               <p>
                  <pb n="157" facs="tcp:99272:83"/>The Aſſemblies, which condemned thoſe they call'd <hi>Hereticks,</hi> have often deprived them of the liberty of defending themſelves, and were made up of Men, who could be, without any Scruple, both Judges and Parties. Notwithſtanding, moſt Hiſtorians applaud them, and ſpeak of them with an extraordinary Reſpect. Thus, what would be call'd <hi>Injuſtice, Cabal</hi> and <hi>Oppreſſion,</hi> in a judici<g ref="char:EOLhyphen"/>ary Court, goes by the Name of <hi>Juſtice, Zeal</hi> and <hi>Equity,</hi> in the <hi>Councils.</hi> It ought therefore to be remembred that thoſe Words ſignify quite ano<g ref="char:EOLhyphen"/>ther thing in the Writings of a <hi>Church-Hiſtorian,</hi> than they do in another Hiſtory. The Reaſon of it, is, becauſe they who write the Hiſtory of the Church, have, for the moſt part, no true and exact <hi>Ideas</hi> of Virtue and Vice.</p>
               <p>What I have ſaid, relates to the <hi>Ideas</hi> of Mo<g ref="char:EOLhyphen"/>rality, which an Hiſtorian ought to have, before he undertakes to inform Poſterity; one may ſee how neceſſary they are to him; but 'tis no leſs neceſſary that he ſhould have true Notions of <hi>Politicks;</hi> ſince Hiſtory is not only concerned about private Mens Actions, but alſo about the reciprocal Duties of People and their Governours, and what the ſeveral Nations owe to one ano<g ref="char:EOLhyphen"/>ther, To this all Policy may be reduced, which is nothing elſe but the Art of making a People Happy, by a good and juſt Government, and by protecting them againſt their Enemies.</p>
               <p>I will not undertake to treat here of that Sci<g ref="char:EOLhyphen"/>ence at large: I ſhall only touch upon ſome of its general Principles, which, I think, an Hiſtorian ought to kep always in mind, and which are too much neglected at preſent. The firſt is, That they, who govern Nations, ought to make the Happineſs of thoſe, whom God has commit<g ref="char:EOLhyphen"/>ted to their Care, the chief End of their Go<g ref="char:EOLhyphen"/>vernment.
<pb n="158" facs="tcp:99272:84"/>Which comprehends all the Duties of thoſe, who are at the Head of a Society, and is a Principle ſo generally received, that the moſt unjuſt Tyrants durſt ſcarce contradict it. <hi>The Happineſs of a People,</hi> (that there may be no Equi<g ref="char:EOLhyphen"/>vocation in that Word) does undeniably conſiſt,
<list>
                     <item>1. In being only obliged to obey the Laws, which are approved by a long Uſe, or enacted accord<g ref="char:EOLhyphen"/>ing to the uſual manner.</item>
                     <item>2. In enjoying quietly one's Eſtate, and the Fruit of one's Labour, as long as one obeys the Laws, without being under the apprehenſion of being deprived of it by any violent Means.</item>
                     <item>3. In contributing to the pub<g ref="char:EOLhyphen"/>lick Charges, as much as the Subjects can bear, without being over-burthened.</item>
                  </list>
'Tis manifeſt, that if the Will of a fickle and inconſtant Man, ſurrounded with Flatterers, takes place of the Law; or if one is not ſure of what he poſſeſſes; or pays more than he is able, there can be no Happineſs under ſuch a Government. This we may obſerve in the <hi>Deſpotick</hi> Empireſ of <hi>Aſia,</hi> where the People, ſubject to thoſe three Incon<g ref="char:EOLhyphen"/>veniences, are the moſt unfortunate Men in the World.</p>
               <p>Thoſe general Principles being laid down, no manner of Government ought to be Praiſed by an Hiſtorian, but as much as it is agreeable to them; nor ought a Prince to be Eſteem'd further than he conforms himſelf to the ſame. This was the Senſe of the <hi>Greek</hi> and <hi>Latin</hi> Hiſtorians on this Matter: They Brand with the Name of <hi>Tyranny</hi> any ſort of Government, wherein the Laws are Arbitrary, and where no Man is ſure of what he has, and the Charges are ſo Exorbi<g ref="char:EOLhyphen"/>tant, that the People have much ado to live. They alſo call <hi>Tyrants</hi> thoſe, who govern after that manner, whether there be but one, or ma<g ref="char:EOLhyphen"/>ny.
<pb n="159" facs="tcp:99272:84"/>Such were their Notions concerning a good Policy; as one may ſee by a careful Reading of <hi>Ariſtotle</hi>'s <hi>Politicks.</hi>
               </p>
               <p>Tho' it is manifeſt that a People cannot be Happy under ſuch a Government, as I have deſ<g ref="char:EOLhyphen"/>cribed; and tho' it cannot be doubted, but that Men formed ſeveral Societies in order to their Happineſs; yet there have been ſome Men, ſince the XVI. Century, of which <hi>Nicholas Machiavel</hi> may be accounted the Chief, who have endea<g ref="char:EOLhyphen"/>voured to introduce a Notion of Policy quite different from that which I have deſcribed. They have had no Regard to the Natural and Inviolable End of all Rational Societies but only enquired by what means the Heads of Societies might render themſelves abſolute Maſters of the Laws, and the People's Lives and Eſtates, and make them<g ref="char:EOLhyphen"/>ſelves greater at their Neighbour's Coſt, without any regard to Juſtice. This is the only thing, which the Policy of a Sovereign ought to aim at, according to thoſe Authors, and he ought to place all his Prudence in compaſſing his Deſigns by any means, provided they be ſafe. They do not concern themſelves about what is Juſt or Un<g ref="char:EOLhyphen"/>juſt, but only about that which the Supreme Pow<g ref="char:EOLhyphen"/>er can do, without endangering itſelf. That ſort of Politicians look upon People, not as Men, whoſe Good their Rulers ought to procure, as much as they can; but as a Pack of Hunting-Dogs, which ought to be kept only as far as they can afford Sport. <hi>Machiavel</hi>'s <hi>Prince</hi> minds only his own Good, and is no farther concern'd in the Good of his Subjects, than he can better himſelf by it. This is exactly the Notion the <hi>Graecians</hi> had of a <hi>Tyrant,</hi> according to<note n="†" place="margin">Polit. Lib. <hi>III.</hi> c. <hi>7.</hi>
                  </note> 
                  <hi>Ariſtotle</hi>'s Defi<g ref="char:EOLhyphen"/>nition, who ſays, That Tyranny is a <hi>Monarchy, which aims only at the Good of a Monarch.</hi>
               </p>
               <p>
                  <pb n="160" facs="tcp:99272:85"/>This is not a fit place to confute that Doctrine; which being compared with what I have ſaid of a true Policy, will eaſily appear unworthy of a Man, who has not loſt all Senſe of Virtue. Indeed thoſe, who are moſt fond of it, dare not openly own ſuch pernicious Principles. The moſt Arbitrary Princes, without excepting the <hi>Grand Signior,</hi> endeavour to perſuade their Sub<g ref="char:EOLhyphen"/>jects, that the Good of the State, is the only thing they aim at, to which they Sacrifice all things, if they aim to be believed. Thus Tyran<g ref="char:EOLhyphen"/>ny and Vice make, as it were, ſatisfaction to Freedom and Virtue. But becauſe there are eve<g ref="char:EOLhyphen"/>ry-where, eſpecially among thoſe, who are the neareſt Attendants of Princes, a great many Men, who only mind their private Advantage, by flat<g ref="char:EOLhyphen"/>tering Sovereign Princes, and ſo Reigning with them, if they can, <hi>Machiaveliſm,</hi> tho' never ſo deteſtable, has made a great Progreſs in the World. Thoſe, who are infected with it, brand with the Name of Seditious Doctrine the Senti<g ref="char:EOLhyphen"/>ments of thoſe, who believe that the Power of Princes is bounded by the Laws; and they conti<g ref="char:EOLhyphen"/>nually ſay, in <hi>Europe</hi> as well as in <hi>Aſia,</hi> that a Prince is Maſter of his Subjects Lives and Eſtates. And becauſe 'tis not ſafe in many Countries to contradict thoſe ſcandalous Diſcourſes; that Do<g ref="char:EOLhyphen"/>ctrine, or at leaſt part of it, has been entertain'd by ſeveral Hiſtorians. They intimate every<g ref="char:EOLhyphen"/>where, that a State cannot be Happy and Quiet, unleſs People blindly ſubmit to the Will of a Prince; as being born, not to form, with their Fellow-Creatures, a Society advantageous to all its Members, but to be Slaves to the Prince.</p>
               <p>
                  <hi>Church-Men,</hi> moſt of whom claim a Right to a like Monarchy over the Souls of Men, have flat<g ref="char:EOLhyphen"/>tered the temporal Power, as much as they could;
<pb n="161" facs="tcp:99272:85"/>in hopes of being upheld by it in their Claim, and of reigning likewiſe over the Bodies, as well as the Souls of Men; becauſe of the ſtrict Con<g ref="char:EOLhyphen"/>nexion there is between thoſe two things. And the better to ſucceed in their Deſign, they have made uſe of the Divine Authority, as if the Chri<g ref="char:EOLhyphen"/>ſtian Religion was only conſiſtent with an abſo<g ref="char:EOLhyphen"/>lute Empire over Men's Bodies and Souls: as the <hi>Muftis</hi> and <hi>Alfaquis</hi> promiſe <hi>Mahomet</hi>'s Paradiſe to thoſe, who are the beſt Slaves to the <hi>Sultan.</hi>
               </p>
               <p>This is the Reaſon why we ſee ſo many Hiſto<g ref="char:EOLhyphen"/>ries written by ſuch Men, full of that Spirit of Slavery towards ſpiritual and temporal Sovereigns: And herein many of our Modern Hiſtorians are much inferiour to the Heathen Hiſtorians. We may obſerve in the latter, conſtant and ſetled Principles of Equity and Juſtice, when they treat of Princes and their Subjects. Every Page of their Hiſtories contains ſuch Sentiments as become free and rational Men. But the Hiſtories of many Modern Authors are full of ſhameful Flatteries of Princes, to whoſe Will they Sacrifice all their Notions of Equity and Juſtice. They will tell you, that the leaſt Irregularities of the People towards their Sovereigns, deſerve all the Puniſh<g ref="char:EOLhyphen"/>ments of this Life, and the Life to come; but the greateſt Crimes of a Prince againſt his Subjects are but <hi>Venial Sins.</hi>
               </p>
               <p>I have often obſerved, that many of thoſe, who ſpeak of the Revolutions of <hi>England,</hi> in Hi<g ref="char:EOLhyphen"/>ſtories, or in common Diſcourſe, expreſs a great Indignation againſt the Inhabitants of that Coun<g ref="char:EOLhyphen"/>try; becauſe they have not ſubmitted themſelves to their Kings, as Slaves, in imitation of their Neighbours. The <hi>Engliſh</hi> are commonly account<g ref="char:EOLhyphen"/>ed a wild and inconſtant Nation, for no other reaſon but becauſe they obey their Kings, when
<pb n="162" facs="tcp:99272:86"/>they do not incroach upon their Priviledges; and oppoſe their Deſigns, when they go about to deſtroy them; whereas, in other Countries, they are uſed to obey unjuſt as well as juſt Commands. That happy Nation is as Dutiful and Obedient to its Kings; as it can be, without endangering the loſs of the publick Liberty: and whilſt their Kings require nothing from them that is contra<g ref="char:EOLhyphen"/>ry to their Priviledges, they are ready to do any thing for them: as we have ſeen in this laſt War, ended in 1697. under the Reign of a Prince, who lets them enjoy their Liberties. But they will not make themſelves Slaves, as others have done. Their Neighbours, who are ſubmitted to an Arbitrary Power, call it Wildneſs and Incon<g ref="char:EOLhyphen"/>ſtancy; whereas a <hi>Greek</hi> or <hi>Roman</hi> Hiſtorian would call it <hi>Conſtancy</hi> and <hi>Love of Liberty.</hi> On the contrary a blind Obedience, ready to commit all ſorts of Crimes at a Prince's Command, is ac<g ref="char:EOLhyphen"/>counted by them Faithfulneſs to one's Prince and Country; whereas the <hi>Greek</hi> and <hi>Latin</hi> Authors would have call'd it <hi>Slavery.</hi> Thus the Change of Notions and Cuſtoms has brought in the Change of the Names of Virtues and Vices. The Words of <hi>Cato</hi> to the Senate, as we find them in <hi>Salust,</hi> may be applied to thoſe Men: <q>We have loſt a great while ago, <hi>ſays he, ſpeaking of his time,</hi> the true Names of things; becauſe to give away another Man's Eſtate, goes by the Name of Li<g ref="char:EOLhyphen"/>berality, and Boldneſs in doing Ill is call'd Courage.</q> 
                  <hi>Jam pridem nos vera rerum Vocabula amiſimus, quia bona aliena largiri Liberalitas, mala<g ref="char:EOLhyphen"/>rum rerum Audacia Fortitudo vocatur.</hi>
               </p>
               <p>'Tis certain that the ancient Hiſtorians very much exceed the Modern in this reſpect; but there is one thing, in which the latter do per<g ref="char:EOLhyphen"/>haps exceed the former. It ſeems that the anci<g ref="char:EOLhyphen"/>ent
<pb n="163" facs="tcp:99272:86"/>Hiſtorians were ignorant of what Nations owe to one another. Juſtice and Equity ſeem'd to them to be Virtues, good for private Men, but to which a whole Nation was not bound. 'Tis for this reaſon that they deſcribe with great admiration the Conqueſts of great Empires, ſuch as the <hi>Perſian,</hi> and <hi>Roman.</hi> If at any time they find fault with the Conduct of thoſe ancient Con<g ref="char:EOLhyphen"/>querors, they do it only, when they ſhamefully broke their Promiſe, or were exceſſively Cruel. But they ſeldom blame the deſire of domineering, and enſlaving neighbouring Countries, on the firſt favourable Opportunity. Such a deſire, if it can be ſatisfied by the way of Arms, is account<g ref="char:EOLhyphen"/>ed by the heathen Hiſtorians a noble and heroi<g ref="char:EOLhyphen"/>cal Act. They very much eſteem'd thoſe, who enlarged the Bounds of the Empire, without en<g ref="char:EOLhyphen"/>quiring whether it was juſt or not, provided they were ſucceſsful in their Undertakings. The <hi>Ro<g ref="char:EOLhyphen"/>mans,</hi> for Example, made continual Wars, not ſo much in their own Defence, as to make them<g ref="char:EOLhyphen"/>ſelves Maſters, firſt, of <hi>Italy,</hi> and then of the neighbouring Countries; till they had ſubmitted to their Empire the beſt parts of <hi>Europe, Aſia,</hi> and <hi>Africa,</hi> all along the <hi>Mediterranean Sea.</hi> The <hi>Greek</hi> and <hi>Latin</hi> Hiſtorians ſtrived who ſhould deſcribe beſt their Wars and Conqueſts, in ſuch a manner as eaſily ſhews that they much more admired their Bravery and Skill in impro<g ref="char:EOLhyphen"/>ving the Occaſions of making themſelves greater, than they would have admired the juſteſt People in the World, who keeping within their Bounds, would have been contented to repulſe the Inju<g ref="char:EOLhyphen"/>ries of their Neighbours, without endeavouring to enlarge their Territories. If at any time they blame their Ambition and Injuſtice, as they do ſometimes; 'tis nothing if compared with the
<pb n="164" facs="tcp:99272:87"/>Praiſes they beſtow on them, when they mention their Victories.</p>
               <p>The Chriſtian Religion having given us more exact and compleat Notions of <hi>Juſtice,</hi> than the Heathens commonly had, ſeveral Chriſtian Hiſto<g ref="char:EOLhyphen"/>rians have ſpoken of the Ambition of the ancient Conquerors, in Terms more agreeable to the im<g ref="char:EOLhyphen"/>mutable Law of Juſtice, than the Heathen Hiſto<g ref="char:EOLhyphen"/>rians ever did. I confeſs that the ancient Philo<g ref="char:EOLhyphen"/>ſophers have ſaid a great many things on this Point, which are almoſt as ſound as what has been ſaid by Chriſtians; but it was only the Phi<g ref="char:EOLhyphen"/>loſophers that ſpoke ſo, and the Hiſtorians had no great Regard to their Opinions.</p>
               <p>An<note n="†" place="margin">H. Gro<g ref="char:EOLhyphen"/>tius.</note> Incomparable Author hath, the firſt ſhewn, in this XVII. Century, what are not only, <hi>the Laws of Peace,</hi> but alſo of <hi>War;</hi> and has ſo clear<g ref="char:EOLhyphen"/>ly taught what Nations owe to one another, that it can no longer be doubted whether making War out of meer Ambition be not perfect Robbing and Murdering. That great Man has reduced into an Art, and methodically proved the Truths, which were diſperſed in ſeveral Authors, on this Matter, and has confirmed them with many Ex<g ref="char:EOLhyphen"/>amples and Quotations. So that if any Hiſtori<g ref="char:EOLhyphen"/>an will give the Title of <hi>Just</hi> and <hi>Pious</hi> to any Prince, who made, or will hereafter make War out of Ambition; he ought not to take it ill, if he is accounted a baſe and ſhameful Flatterer. A Prince, who has reduced ſeveral Provinces to an extream Miſery and Poverty, and deſtroyed ſeveral Millions of People, out of meer Ambiti<g ref="char:EOLhyphen"/>on, and without being provoked, will never be look'd upon as a good Man, unleſs <hi>Paganiſm</hi> ſhould prevail again, or <hi>Machiaveliſm</hi> ſhould become e<g ref="char:EOLhyphen"/>very-where the Religion in faſhion. The Hea<g ref="char:EOLhyphen"/>thens praiſed much the Clemency of <hi>Julius Caeſar,</hi>
                  <pb n="165" facs="tcp:99272:87"/>to whom, what I have ſaid, might have been juſt<g ref="char:EOLhyphen"/>ly objected; becauſe he ſpared the Lives of many of his Fellow-Citizens, who had fought againſt him to preſerve the Liberty of their Country, and at laſt ſubmitted to his Tyranny. But no Hiſtorian, worthy of that Name, can hereafter cry up the Clemency of thoſe, who have done, or will do any ſuch thing. Princes, who little think of the Miſeries, which a War brings on their Subjects and Neighbours; or are not moved with the Calamities and Tears of an infinte number of innocent and unfortunate Families, or the great Blood-ſhed which attends a long War, will ne<g ref="char:EOLhyphen"/>ver be cried up as Merciful and Juſt, but by ſuch Men as have ſcarce any Notion of thoſe Virtues, or by Flatterers, whom no Body can bear with, but they who dare not contradict 'em.</p>
               <p>This is what I had to ſay concerning Hiſtory. If I have ſpoken ſomwhat freely, let no Body find fault with me for it, but rather with the Matter itſelf, which admits of no Palliation. I know very well that this Diſcourſe and the like will not hinder Hiſtorians from Flattering and Lying; but I ſuppoſe thoſe Gentlemen will not take it ill, if one ſpeaks ſometimes the Truth.</p>
               <pb n="164" facs="tcp:99272:88"/>
               <gap reason="duplicate" extent="1 page">
                  <desc>〈1 page duplicate〉</desc>
               </gap>
               <pb n="165" facs="tcp:99272:88"/>
               <gap reason="duplicate" extent="1 page">
                  <desc>〈1 page duplicate〉</desc>
               </gap>
            </div>
            <div n="4" type="chapter">
               <pb n="166" facs="tcp:99272:89"/>
               <head>
                  <hi>CHAP. IV.</hi> Of the Decay of Humane Learning, and the Cauſes of it.</head>
               <p>THERE is without doubt a Decay in the Common-wealth of Learning, in ſeveral Reſpects; but I ſhall only mention that which concerns <hi>Philology.</hi> 'Tis certain we have not ſeen, for a long time, in any part of <hi>Europe,</hi> any Men, who equal the illuſtrious Criticks, who li<g ref="char:EOLhyphen"/>ved in the laſt Century, and the beginning of this. For Example, We ſee no Body, who e<g ref="char:EOLhyphen"/>quals in Learning, Application of Mind, and Bulk as well as Number of Books, <hi>Joſeph Scaliger, Juſtus Lipſius, Iſaac Caſaubon, Claudius Salmaſius, Hugo Grotius, John Meurſius, John Selden,</hi> and a great many others, whom I need not name, be<g ref="char:EOLhyphen"/>cauſe they are known to every Body. I have a due Eſteem for many learned Men of my Ac<g ref="char:EOLhyphen"/>quaintance; but I am perſuaded that none of them will complain, if I ſay that I know none, who equals thoſe great Men in Learning. We have ſeen nothing for a long time, that can be compared with their Works.</p>
               <p>I have enquired into the Reaſons of it, and I think I have found ſome ſatiſfactory ones. Some of them concern thoſe, who ſhould favour the Study of Humane Learning, but do it not: and ſome concern them, that profeſs that Study, and bring Contempt upon it. I ſhall inſtance upon ſome few, to which the Reader may add his own, and what he has obſerved by his Experi<g ref="char:EOLhyphen"/>ence.</p>
               <p n="1">
                  <pb n="167" facs="tcp:99272:89"/>
                  <note place="margin">The Diffi<g ref="char:EOLhyphen"/>culties of that Study.</note>I. TO begin with the latter, I mean, that which can be objected to the Men of Learning. The firſt Reaſon why few Men have applied themſelves to the Study of Humane Learning, and conſequently why fewer ſtill have had an extraor<g ref="char:EOLhyphen"/>dinary Succeſs in it, is that they who were learned in that ſort of Science, did not care to make it eaſie to others. Becauſe moſt of them attained to the Learning they had, not by a ſhort and me<g ref="char:EOLhyphen"/>thodical Way, but by a vaſt Reading and a pro<g ref="char:EOLhyphen"/>digious Labour; they did not at all care to facilitate to others the means of acquiring that Learning. Having, if I may ſo ſay, got with much ado to the top of the Rock, thro' ſteep and thorny Ways, they thought it juſt that others ſhould undergo the ſame Toil, if they would attain to the ſame degree of Learning. But becauſe there are few Men, whoſe <hi>Genius</hi> is ſo bent to the Study of Humane Learning, as to reſolve upon taking ſo much Pains, to get the Knowledge of it; 'tis no wonder if moſt Men have been diſcouraged, almoſt from the Beginning, and if a great Know<g ref="char:EOLhyphen"/>ledge of that ſort of Learning is ſo ſcarce at preſent.</p>
               <p>Perhaps it will be aſkt, What thoſe learned Men of the firſt Rank ſhould have done, to fa<g ref="char:EOLhyphen"/>cilitate that Study, beſides what they have done? I anſwer that there are two-ſorts of Books, which may ſerve to acquire that ſort of Knowledge; which have been wanting, ever ſince the Study of Humane Learning hath been in Vogue.</p>
               <p>
                  <note place="margin">Of Critical Notes upon the Latin Authors.</note>THE firſt Books we want are good Editions of all the <hi>Greek</hi> and <hi>Latin</hi> Authors, not only correct, but alſo illuſtrated with all neceſſary Notes, to make them more Intelligible. But to
<pb n="168" facs="tcp:99272:90"/>come to Particulars, I begin with the <hi>Latin</hi> Au<g ref="char:EOLhyphen"/>thors, and I ſay that the learned Men, I have mentioned, or others like them, ſhould have given us at leaſt all the good <hi>Latin</hi> Authors, not only reviſed upon ſuch ancient Manuſcripts as we have, but alſo illuſtrated with ſhort, clear and metho<g ref="char:EOLhyphen"/>dical Notes on all the difficult Places, and ſuch as were not above the Capacity of young Men, and might ſerve thoſe, who have made ſome Pro<g ref="char:EOLhyphen"/>greſs. Whereas the learned Men I ſpoke of, have been moſt times contented to publiſh Au<g ref="char:EOLhyphen"/>thors with meer critical Notes, about the true Reading; to which if they have added any thing for the underſtanding of the Expreſſions, Opi<g ref="char:EOLhyphen"/>nions or Cuſtoms, they have done it only upon ſome few places, to make a ſhew of their great Reading, by publiſhing their common Places, or Compilations; beſides, what they ſay is often ſo much out of the way, that it is of no uſe for the bettter Underſtanding of an Author. But there are a great many other places, which will put not only a young Beginner to a ſtand, but alſo ſuch as have made a greater Progreſs, upon which they ſay nothing at all. When the Text of an Author is clear, they will often ſpeak much and enlarge upon it; but when it is difficult and ob<g ref="char:EOLhyphen"/>ſcure, they ſay nothing at all. There are ſome Criticks, who think it beneath them to make ſuch Notes; they ſay that they are only good for young Men, and that thoſe who have made ſome Progreſs, may eaſily be without 'em: But nei<g ref="char:EOLhyphen"/>ther of them is altogether true. There are ma<g ref="char:EOLhyphen"/>ny grave Men, who have nobler Employments, and want good Notes upon the difficult Places of ancient Authors, and would be very glad to find ſome. They have not time enough to look in other Books for the Explications they want; be<g ref="char:EOLhyphen"/>cauſe
<pb n="169" facs="tcp:99272:90"/>they read thoſe Authors only for their Re<g ref="char:EOLhyphen"/>creation, when their Buſineſs is over, and not to weary themſelves in turning over large Vo<g ref="char:EOLhyphen"/>lumes, to find the Explication of a Place they do not underſtand. Beſides, 'tis; a more difficult thing to write ſuch Notes, than 'tis commonly be<g ref="char:EOLhyphen"/>lieved. The Notes of <hi>Paul Manucius</hi> upon <hi>Ci<g ref="char:EOLhyphen"/>cero</hi>'s Epiſtles, which are ſuch as I would have, coſt him much more Pains than the Critical Notes of many others, tho' never ſo much eſteem'd; and it had been much better to put them under the Text, rather than ſeveral others, which are only about the true Reading. Eight Readers in ten want <hi>Manucius</hi>'s Notes, but ſcarce look on what is ſaid concerning the <hi>Various Readings.</hi> 'Tis to no purpoſe to ſay that it is an Abuſe: Such is Mens Humour, and few have time enough to examine ſo many needleſs <hi>Punctilio</hi>'s. The moſt Curious are contented to have recourſe to thoſe Compilations, when 'tis neceſſary they ſhould exactly underſtand the Sense of a Paſſage; otherwiſe they would not look on them. And indeed, the Reader retains not much in his Me<g ref="char:EOLhyphen"/>mory, when he has read them.</p>
               <p>Short Notes, well worded, which contain no<g ref="char:EOLhyphen"/>thing without a Proof for it, or at leaſt referr the Reader to a good Author for the Truth of what they ſay, quoting exactly the place, that it may be eaſily found; ſuch Notes, I ſay, are a great Treaſure for moſt Readers. But 'tis not ſo eaſie to make 'em, as to Quibble about ſome variouſ Readingſ, or to make ſome Digreſſi<g ref="char:EOLhyphen"/>ons.</p>
               <p>Some Men of Learning, much inferiour to thoſe I have mention'd, have undertaken in our Age, eſpecially in <hi>Holland,</hi> to ſupply that Defect, and to collect ſeveral Notes out of ſeveral Criticks,
<pb n="170" facs="tcp:99272:91"/>who had written upon the beſt Authors, or ex<g ref="char:EOLhyphen"/>plained them by the by in ſome other Works. They go by the Name of Notes <hi>Variorum:</hi> But the greateſt part of the firſt Collections were very ill made, becauſe thoſe who went about it, were not qualified for it. They have often pitched upon the worſt, have not alledged the Proofs of the Authors they abridged, and have often miſrepreſented their Thoughts. And to in<g ref="char:EOLhyphen"/>ſert Notes every-where, they have been as large on the clear as the obſcure Paſſages, and fill'd their Collections with uſeleſs or unſeaſonable Di<g ref="char:EOLhyphen"/>greſſions.</p>
               <p>Every Body complaining of the Notes <hi>Vario<g ref="char:EOLhyphen"/>rum,</hi> ſome learned Men thought it neceſſary to make a Choice of the beſt Criticks, and inſert all their Notes together with ſome other good Re<g ref="char:EOLhyphen"/>marks of other Authors. Such are the <hi>Latter</hi> Editions, <hi>Cum Notis Variorum,</hi> and they are with<g ref="char:EOLhyphen"/>out doubt to be preferred before the former. The Publick has been better pleaſed with them, and all thoſe, who love Humane Learning, have been extremely glad to have a compleat Collection out of all the beſt Criticks, to conſult it when there is an occaſion for't. Notwithſtanding, they com<g ref="char:EOLhyphen"/>plain ſtill of one thing, and I think they have ſome Reaſon for it. They wiſh that thoſe, who make ſuch Collections, would only put under the Text ſuch Notes as may ſerve for the underſtand<g ref="char:EOLhyphen"/>ing of the Expreſſions, Opinions, Cuſtoms, <hi>&amp;c.</hi> Supplying what is wanting in them, as much as it can be done; and that all the compleat and full Notes ſhould be referr'd to the end of the Book, to conſult them upon occaſion. They wiſh beſides that thoſe Notes of ſeveral Authors were ſo diſpoſed, that one might find them all at once in one place; whereas one muſt run over a
<pb n="171" facs="tcp:99272:91"/>whole Volume, to find what each Author ſays, which is too long and tedious. We have two Editions of <hi>Caeſar</hi>'s <hi>Commentaries</hi> by <hi>Goth. Junger<g ref="char:EOLhyphen"/>
                     <gap reason="illegible" resp="#PDCC" extent="1 letter">
                        <desc>•</desc>
                     </gap>annus,</hi> wherein all the Notes are at the end of the Book, and 'tis no eaſie thing to make uſe of them, becauſe every one of thoſe Notes is by itſelf, in <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>ts order; whereas if they were mixed, one might ſee with a glance of the Eye whatever the Commentators ſay upon each Place.</p>
               <p>They thought in <hi>France</hi> it were better, if thoſe, who undertook to publiſh the Claſſick Authors <hi>for the <g ref="char:V">Ʋ</g>ſe of the Dauphin,</hi> ſhould take out of the <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>earned Men, who wrote before them, what they ſhould think fit. But, if I may be allow'd to <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>peak the Truth, Moſt of thoſe Interpreters have but indifferently perform'd their Part. Firſt, They made uſe of very bad Editions; whereas <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>hey ſhould have followed the beſt: which, I <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>hink, is an unpardonable Fault. Secondly, One may ſee In their Notes, the ſame Faults I have obſerved in the firſt <hi>Holland</hi> Editions, <hi>Cum Notis <gap reason="illegible" resp="#PDCC" extent="1 letter">
                        <desc>•</desc>
                     </gap>ariorum.</hi> However there is one thing in the <hi>Paris</hi> Editions, which is wanting in the <hi>Holland</hi> Editions. There are in the former ſome <hi>Index</hi>'s of all the Words, which may be of great Uſe to <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>ind out the Paſſages wanted, when one remem<g ref="char:EOLhyphen"/>bers but ſome Words of them. But it muſt be confeſt that thoſe <hi>Indexes</hi> would be better and ſhorter, if laying aſide all the trivial and common Words, which no Body ever looks for, as the Verb <hi>Sum</hi> with all its <hi>Tenſes, Conjunctions, Ad<g ref="char:EOLhyphen"/>verbs</hi> and <hi>Prepoſitions,</hi> when they contain no par<g ref="char:EOLhyphen"/>ticular Signification, that deſerves to be taken notice of, <hi>&amp;c.</hi> they had inſerted not only the Words by themſelves, but alſo the <hi>Phraſes.</hi> The Reaſon of it is, beauſe no Body looks in an <hi>Index</hi> for the Verb <hi>Sum,</hi> for inſtance, in its ordinary
<pb n="172" facs="tcp:99272:92"/>Signification; and if any Body look'd for it in an uncommon senſe, it would perhaps take up a whole Day to find it in the <hi>Index,</hi> unleſs one knew near at hand where to find it. The ſame may be ſaid of a great many other Words. Where<g ref="char:EOLhyphen"/>as, if the <hi>Phraeſes</hi> were contain'd in the <hi>Index,</hi> when they are not common, one might preſent<g ref="char:EOLhyphen"/>ly find the Paſſage one looks for. 'Tis for this Reaſon we ſo much eſteem the <hi>Indexes</hi> of <hi>Mat<g ref="char:EOLhyphen"/>thias Berneggerus</hi> and <hi>John Freinſhemius,</hi> who were learned Men, and made exact and judiciouss <hi>In<g ref="char:EOLhyphen"/>dexes</hi> of ſeveral good Authors, tho' they inſert<g ref="char:EOLhyphen"/>ed not all the Words. But it may be that thoſe who had the direction of the Editions, <hi>For the <g ref="char:V">Ʋ</g>ſe of the Dauphin,</hi> did not think fit to truſt the Authors of thoſe <hi>Indexes,</hi> and ordered them to inſert all the Words, leſt they ſhould forget ſome material thing. The Authors of the Notes ſhould have taken upon them the care of doing it; and if they were learned enough to write Notes, they ſhould have been judged capable of making good <hi>Indexes.</hi>
               </p>
               <p>If therefore the Liberality of a great Prince and his Miniſters has had no better Succeſs; 'tis the Fault of thoſe, who have been put upon that Work: But that Project was very good in itſelf, and becoming the Generoſity of a great Prince, and the Learning of thoſe, who were intruſted with the Education of the <hi>Dauphin.</hi> At the ſame time that they were writing for Him, they would have done a great piece of Service, not only to <hi>France,</hi> but alſo to, the reſt of <hi>Europe;</hi> if they had gone about it according to the Method, which, as I ſaid before, the Compilers of the Notes <hi>Va<g ref="char:EOLhyphen"/>riorum</hi> ſhould have followed.</p>
               <p>
                  <pb n="173" facs="tcp:99272:92"/>
                  <note place="margin">Of the Tran<g ref="char:EOLhyphen"/>ſlations of <hi>Greek</hi> Au<g ref="char:EOLhyphen"/>thors, and Notes upon them.</note>HAVING ſpoken of the <hi>Latin</hi> Authors, I muſt now ſay ſomething of the <hi>Greek.</hi> The Per<g ref="char:EOLhyphen"/>formances of the learned Men of the firſt Rank, <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>re here more deficient ſtill. There are but few, whoſe Tranſlations are exact, moſt of them being rather Paraphraſes, than Tranſlations, eſpecially on the difficult Places; which makes them far leſs uſe<g ref="char:EOLhyphen"/>ful. One would think that they, who made 'em, de<g ref="char:EOLhyphen"/>ſign'd they ſhould be read, by themſelves, by thoſe, who underſtood not the <hi>Greek</hi> Tongue: whereas ſuch Tranſlations ſhould be placed by the Text, to help thoſe, who read the original, when they meet with ſome difficult Paſſages. The worſt of all is, that moſt of 'em are not faithful enough, and often miſrepreſent the Senſe of the Original; becauſe few of 'em were made by very learned Men. They, who were able to do it well, were diſcouraged, looking upon it as a tedious Labour, and which was beneath them; and thoſe, who undertook it, were not qualified for it. <hi>Iſaac Caſaubon</hi> has very well Tranſlated <hi>Polybius, Aene<g ref="char:EOLhyphen"/>as Tacticus,</hi> and the <hi>Characters of Theophraſt.</hi> It were to be wiſhed, that that learned Man had Tranſlated many other Authors as well as thoſe. He would have done a much greater Service to the Publick, than by writing againſt <hi>Baronius</hi> concerning ſome Matters he underſtood not ſo well, and which 'twas too late for him to Study in his old Age.</p>
               <p>Perhaps ſome will ſay that I inſiſt too much upon the Tranſlations of <hi>Greek</hi> Authors, and that ſtudious Men ſhould uſe themſelves to read the Originals without the help of a Tranſlation. But I anſwer, That to uſe ones ſelf to it, one muſt have ſome help, and that there can be none bet<g ref="char:EOLhyphen"/>ter than a Tranſlation placed by the Text. I appeal to them, who have attained to ſo great a
<pb n="174" facs="tcp:99272:93"/>Knowledge of the <hi>Greek</hi> Tongue, as to want ſuch a help no longer. It has been uſeful to every Body, eſpecially in the Reading of difficult Au<g ref="char:EOLhyphen"/>thors, ſuch as the tragical Poets, and the like, as <hi>Pindar, Lycophron, Thucydides,</hi> &amp;c. A good Tran<g ref="char:EOLhyphen"/>ſlation is as uſeful as a Commentary, and no Body needs be more aſhamed to conſult it, than to con<g ref="char:EOLhyphen"/>ſult ſome Notes. If the Tranſlator was a learned Man, 'tis to be preſumed that he took more Pains to explain his Author, than one can often take by Reading him, and certainly he deſerves to be ta<g ref="char:EOLhyphen"/>ken notice of. <hi>Menagius</hi> ſays, in the <hi>Menagiana,</hi> that tho' he had ſtudied that Tongue for a long time, he could not be without a Tranſlation; and I think ſeveral People would ſay the ſame, if they were as ſincere as he was.</p>
               <p>We have few <hi>Greek</hi> Authors, illuſtrated with Notes upon all the difficult places, and the Notes we have are as Deficient as thoſe that have been made upon the <hi>Latin</hi> Authors. However they have lately publiſhed in <hi>Holland</hi> three <hi>Greek</hi> Au<g ref="char:EOLhyphen"/>thors, <hi>Cum Notis Variorum,</hi> which one may ap<g ref="char:EOLhyphen"/>prove of; becauſe they contain the entire Notes of ſeveral learned Men. I mean <hi>Diogenes Laer<g ref="char:EOLhyphen"/>tius, Longinus</hi> and <hi>Callimachus.</hi> They have alſo within theſe few Years printed ſome <hi>Greek</hi> Au<g ref="char:EOLhyphen"/>thors in <hi>England,</hi> with the ancient <hi>Scholia,</hi> and ſome critical Notes; but they are not to be com<g ref="char:EOLhyphen"/>pared to thoſe of <hi>Holland,</hi> either for Order, or the excellency of the Notes, tho' they are not at all to be deſpiſed. They ſhould have placed all the Notes under the Text, which was an eaſie thing to do, becauſe they are ſhort enough; to ſave the Time and Labour of the Reader, who is unwilling to have recourſe to the end of a Book, whilſt he reads an Author; eſpecially be<g ref="char:EOLhyphen"/>ing uncertain whether he will find ſome Notes up<g ref="char:EOLhyphen"/>on
<pb n="175" facs="tcp:99272:93"/>the Paſſage he does not underſtand. Some Criticks will frown at the Reading of what I ſay; but in this they oppoſe the Judgment of every Body, who may juſtly deſire to ſave his Time and Labour, as much as is poſſible.</p>
               <p>I know there are ſome Men, whoſe Learning ought by no means to be deſpiſed, who will com<g ref="char:EOLhyphen"/>plain that what I have ſaid, tends to facilitate the Knowledge of the Sciences to Lazy Men, and even to render 'em contemptible, by making them too common. I confeſs I could wiſh that the way to Learning were made ſo plain and ea<g ref="char:EOLhyphen"/>ſie, that the moſt Lazy Men might become Learn<g ref="char:EOLhyphen"/>ed: Indeeed, what ſignifies it to take much Pains, which in itſelf is of no Ufe? We eſteem thoſe, who labour hard, and apply themſelves to Study for a long time, only becauſe a great Labour and Application ſerve to acquire a uſeful Knowledge. 'Tis well to uſe oneſelf to take Pains, not becauſe it is a Meritorious thing in itſelf; but becauſe in this Life we can get nothing without Pains. This Truth, confirmed by the Experience of all Ages, ought to free our moroſe <hi>Philologers</hi> from the fear of being ſoon overtaken by thoſe, who go a more ſmooth and ſhorter way than they went. Which way ſoever one takes to learn the <hi>Greek</hi> Tongue, it will always require much time, and a great Ap<g ref="char:EOLhyphen"/>plication and Memory, without which 'tis impoſ<g ref="char:EOLhyphen"/>ſible to attain to a conſiderable Knowledge of it.</p>
               <p>Beſides, 'tis altogether falſe, That if the Know<g ref="char:EOLhyphen"/>ledge of ancient Authors ſhould grow common, learned Men would be leſs eſteem'd. Such a fear would be well grounded, if it was a barren Science, which could afford no Pleaſure; for ſuch a Sci<g ref="char:EOLhyphen"/>ence, ought to be deſpiſed, as ſoon as 'tis known. But when a Science is uſeful and pleaſant; the better it is known, the more it is cheriſhed, and thoſe, who know it, are ſo much the more e<g ref="char:EOLhyphen"/>ſteem'd.
<pb n="176" facs="tcp:99272:94"/>On the contrary, however uſeful it might be in itſelf, and whatever Pleaſure it could afford to thoſe who knew it; if it be known only to few, thoſe who are Strangers to it, are apt to doubt of its Uſefulneſs and Charms; becauſe things, that are ſeen only with another Man's Eyes, are not ſo eaſily believed. Whilſt the Learning of the <hi>Grecians,</hi> and the Beauty of their Language, were known at <hi>Rome</hi> only by the Re<g ref="char:EOLhyphen"/>port of ſome few Men, who had ſtudied them; others, who knew but little or nothing at all of them, deſpiſed and even hated 'em. <hi>Cato</hi> the <hi>Cen<g ref="char:EOLhyphen"/>ſor,</hi> in a Book of Precepts directed to his Son, ſpoke of that Nation<note n="†" place="margin">Apud Plinium. <hi>H. N.</hi> Lib. <hi>XXIX.</hi> c. <hi>1.</hi>
                  </note> in theſe Terms: <q>I'll tell you in a proper time what I have diſco<g ref="char:EOLhyphen"/>vered concerning the <hi>Grecians</hi> at <hi>Athens,</hi> and I'll demonſtrate to you that it is good to know ſomthing of their Learning, but not to learn it throughly. It is a very wicked and intracta<g ref="char:EOLhyphen"/>ble Nation. Take it as the Words of a Pro<g ref="char:EOLhyphen"/>phet: If ever that Nation teaches others its Learning, it will ſpoil all, eſpecially if it ſends its Phyſicians hither. The <hi>Grecians</hi> are ſworn to kill all the <hi>Barbarians</hi> with the Art of Phy<g ref="char:EOLhyphen"/>ſick: <hi>Dicam de iſtis Graecis ſuo loco, Marce Fili, quid Athenis exquiſitum habeam; &amp; quod bonum ſit illorum litteras inſpicere, non perdiſcere, vincam.</hi>
                  </q> 
                  <hi>Ne<g ref="char:EOLhyphen"/>quiſſimum &amp; indocile genus illorum, &amp; hoc puta Vatem dixiſſe: quandocun<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> iſta gens ſuas litteras dabit, om<g ref="char:EOLhyphen"/>nia corrumpet. Tum etiam magis, ſi Medicos ſuos huc mittet. Jurarunt inter ſe barbaros necare omnes Medicinâ.</hi> There is no need I ſhould ſhew the Unjuſtice and Falſhood of that Judgment. Yet ſuch Diſcourſes were the Reaſon why a great while after the <hi>Grecians,</hi> eſpecially the Phyſicians, were expell'd from <hi>Rome,</hi> as we find it in the next Words of <hi>Pliny.</hi> But when the <hi>Romans</hi> grew
<pb n="177" facs="tcp:99272:94"/>more Learned, and became generally acquainted with the <hi>Greek</hi> Tongue; they were aſhamed of their Ruſticity, and the <hi>Grecians</hi> were infinitely more eſteem'd. There was not one Rich Man in <hi>Rome,</hi> but kept a <hi>Greek Grammarian</hi> or <hi>Philoſo<g ref="char:EOLhyphen"/>pher</hi> in his Houſe, as we learn from <hi>Lucian</hi> in a Treatiſe, which he wrote a purpoſe on that Sub<g ref="char:EOLhyphen"/>ject.</p>
               <p>Our Humaniſts ſhould endeavour, for the ſame Reaſon, to make the Reading of the <hi>Greek</hi> Au<g ref="char:EOLhyphen"/>thors as eaſie as they can. And then perhaps Men of the higheſt Rank would take delight in the Reading of them, and upon that account be great Benefctors to thoſe, who ſhould contribute to their Diverſion. I only mention Diverſion, tho' I am fully perſuaded, that ſuch a Reading would be very uſeful; becauſe they, who have ſome Employments in the State, have not time enough, to make a formal Study of that ſort of Learning, and read the ancient Authors only for their Pleaſure. On the contrary, whilſt Men in Authority believe that it is ſo difficult a thing to read the <hi>Greek</hi> Authors, that it requires all the Leiſure of a <hi>Canon;</hi> they will look on that Study as a thing, wherein they are not at all concern'd, and at laſt will altogether deſpiſe it and thoſe, who eſteem it. It were to be wiſhed that ſuch a thing had not already happen'd; but it will be much worſe hereafter, unleſs the Lovers of the <hi>Greek</hi> Antiquities prevent it, by making that ſort of Learning more eaſie than it has been hither<g ref="char:EOLhyphen"/>to.</p>
               <p>
                  <note place="margin">Other Helps wanting.</note>IN order to it, we ſhould have not only good Editions of the <hi>Greek</hi> Authors, and ſuch as I have before deſcribed; but alſo good <hi>Dictionaries,</hi> which ſhould contain all the Diſcoveries that have
<pb n="178" facs="tcp:99272:95"/>been made in the <hi>Greek</hi> Tongue, ſince <hi>Henry Ste<g ref="char:EOLhyphen"/>phen</hi> and <hi>Robert Conſtantin,</hi> who are the laſt who made good Dictionaries. We have only had ſince pitiful Abridgments, to which nothing new has been added. It were to be wiſhed that ſome learned Men, well verſed in the Writings of the Criticks, who have written ſince, as well as in the Reading of ancient Authors, would undertake to Augment <hi>Conſtantin</hi>'s Dictionary.</p>
               <p>We want alſo ſome methodical Treatiſes of the <hi>Greek</hi> Antiquities, by the Reading of which one might learn the Opinions and Cuſtoms of the <hi>Grecians,</hi> without being obliged to read all the Treatiſes that have been publiſhed on that Sub<g ref="char:EOLhyphen"/>ject. Notwithſtanding all the Collections that have been made, we have nothing that is exact and compleat on that Matter. But if no Body will make a methodical Treatiſe of all thoſe things, it were at leaſt to be wiſhed that in an Age, wherein Dictionaries are ſo much in vogue, ſome Body would write a good one, that ſhould contain whatever was written on that Subject, to have recourſe to it on occaſion; the Collections we have, being ſo confuſed and imperfect, that 'tis a hard matter to make uſe of 'em, or to find in them the Solution of one's Difficulties.</p>
               <p>What I have ſaid of theſe latter Helps, for the underſtanding of the <hi>Greek</hi> Authors, ought alſo to be underſtood of the <hi>Latin;</hi> tho' we have greater Helps to underſtand the latter than the former.</p>
               <p n="2">
                  <note place="margin">Humaniſts praiſe their Trade too much.</note>II. THERE are ſome Men, who believe that it the beſt way to have their Profeſſion eſteem'd, is to Praiſe it exceſſively; without ſcrupling to un<g ref="char:EOLhyphen"/>dervalue all the reſt in compariſon of that, which they would have eſteem'd. They are like thoſe Preachers, who extol the <hi>Saints,</hi> they will Praiſe
<pb n="179" facs="tcp:99272:95"/>on their Feſtival-Days, above all others. Such a Method may be good, to impoſe on the Com<g ref="char:EOLhyphen"/>mon People for a little time; but at the bottom it is good for nothing, becauſe it never fails to offend reaſonable Men, who will have every thing to be valued according to its Worth, and take it ill when they perceive they have been deceived. They deſpiſe nothing that is uſeful, but they will not have any thing to be accounted more uſeful than really it is.</p>
               <p>They, who have ſpent their time in the Read<g ref="char:EOLhyphen"/>ing of ancient Authors, are commonly guilty of that Fault. If you would believe them, they that never read 'em, are not to be compared with thoſe, that have. All other Sciences come not near this, which, they ſay, opens the way to all the Learning in the World. They, that have not ſtudied it, are deprived of ſo great a Help, that there is none like it; and they, who applied themſelves to it, are the only Men, who can raiſe the higheſt Deſigns to the greateſt perfection.</p>
               <p>It cannot be denied but that the Reading of an<g ref="char:EOLhyphen"/>cient Authorſ is very uſeful to us; but, if it were poſſible that we ſhould be as ancient as they are, and that they ſhould be in our place and read our Writings as we read theirs; would they get no Benefit by it? They would without doubt learn more from our Works, than we can from theirs. From whence it follows that we ought to read the ancient Authors, perfect their Knowledge by ours, and not deſpiſe thoſe, who excel in the Modern Learning. I will not meddle with the famous Diſpute, whether the ancient Authors ought to be preferred before the modern, or not; but I think, that thoſe, who are Strangers to Antiqui<g ref="char:EOLhyphen"/>ty, have reaſon to complain that they are deſpi<g ref="char:EOLhyphen"/>ſed, becauſe they have no other Knowledge but ſuch as the preſent time can afford 'em.</p>
               <p>
                  <pb n="180" facs="tcp:99272:96"/>I will readily grant that it is neceſſary to joyn the Knowledge of ancient Times with ours, and to take out of the original Authors what we de<g ref="char:EOLhyphen"/>ſire to know of them; but it is not juſt to cry up that Knowledge, as if it contained whatever is neceſſary to be known. <hi>Quintilian</hi> rightly ſaid:<note n="†" place="margin">Inſtit. <hi>Lib.</hi> 1. <hi>c.</hi> 1.</note> 
                  <hi>Si quid diſcere ſatis non est, ideo neceſſe non est:</hi>
                  <q>What is not ſufficient to make one Learn<g ref="char:EOLhyphen"/>ed, is notwithſtanding neceſſary: And ſuch are the Principles of <hi>Grammar,</hi> which he ſpeaks of.</q> But I would alto invert his Thought, Thus: <hi>Siquid dicere neceſſe est, ideo ſatis non est:</hi> 
                  <q>Tho' a Science be neceſſary, yet we muſt not fancy that it is ſufficient to make one Learned.</q>
               </p>
               <p>It were much better to Praiſe the ancient Au<g ref="char:EOLhyphen"/>thors and the means of underſtanding them, leſs than they deſerve, and that thoſe who ſtudy them, ſhould find in 'em more than they expected; than to Praiſe them ſo much, that they who read them, may juſtly complain they were deceived. And then they will not only abate of thoſe exceſſive Praiſes, but the Diſcontent, which ariſes from their having been deceived, will make 'em apt to deprive that Science of the Praiſes it juſtly deſerves. How many Men are there, who having applied them<g ref="char:EOLhyphen"/>ſelves, for example, to the Reading of <hi>Ariſtotle,</hi> becauſe of the great <hi>Encomiums</hi> beſtowed on him, left it off with a great Contempt for that Philoſo<g ref="char:EOLhyphen"/>pher; becauſe they had not found in him the tenth part of what they were told? whereas, had that Author been moderately praiſed, they would have read his Works with great ſatisfaction; be<g ref="char:EOLhyphen"/>cauſe of the great variety of the Subjects he treats of, and the occaſion he gives to think of ſeveral things, which perhaps no Body would think of, if he had not read 'em; not to mention the Knowledge of the Opinions of many other Phi<g ref="char:EOLhyphen"/>loſophers, which he furniſhes his Reader with.</p>
               <p>
                  <pb n="181" facs="tcp:99272:96"/>It requires ſome Pains, application of Mind, and Sagacity, to make a more than ordinary Im<g ref="char:EOLhyphen"/>provement in Humane Learning. The Reading of good critical Books is both pleaſant and uſeful; no Body doubts of it. But the Knowledge of <hi>Words</hi> ought not to be preferred to the Know<g ref="char:EOLhyphen"/>ledge of <hi>Things;</hi> which is the Fault of ſome Hu<g ref="char:EOLhyphen"/>maniſts, who deſpiſe all other Sciences, and fan<g ref="char:EOLhyphen"/>cy they ought to be placed in the firſt Rank of Learned Men, Thus they raiſe againſt themſelves thoſe who profeſs other Sciences, and they draw Contempt on their Learning, which would be eſteem'd, if they ſpoke modeſtly of it.</p>
               <p n="3">
                  <note place="margin">Perſonal Faults of the <hi>Huma<g ref="char:EOLhyphen"/>niſts.</hi>
                  </note>III. But that which is worſe, and makes Hu<g ref="char:EOLhyphen"/>mane Learning much more Contemptible, is, that many of thoſe, who have very much applied themſelves to it, ſhew by their own Example, that that Science, which they ſo exceſſively Praiſe, produces not the Effects one might have expect<g ref="char:EOLhyphen"/>ed after ſo many Praiſes. When we hear any of thoſe Gentlemen ſay in a very elegant <hi>Latin</hi> Style, and prove by the Teſtimony of all the <hi>Greek</hi> and <hi>Roman</hi> Authors, that the Study of Hu<g ref="char:EOLhyphen"/>mane Learning will, far better than any other Science, make a Man judicious, exact and diſcern<g ref="char:EOLhyphen"/>ing, ſoften his Manners, and take away his Wild<g ref="char:EOLhyphen"/>reſs and Ruſticity, when, I ſay, we hear ſo many <hi>Encomiums,</hi> and look for the admirable Effects of that Science in its Panegyriſts, we are ſtrangely ſurpriſed to find often the quite contrary. One can hardly imagine but that if it could really pro<g ref="char:EOLhyphen"/>duce ſo happy a Change in Men, it would chiefly be obſerved in thoſe, who profeſs it; and when one ſees there is nothing of it, all thoſe Praiſes ſeem to be groundleſs.</p>
               <p>
                  <pb n="182" facs="tcp:99272:97"/>ſome Men of that Profeſſion, who cannot be rankt among the Vulgar, do often Reaſon very pitifully, and know not how to order well their Thoughts; they load their Memory with a vaſt number of <hi>Words,</hi> and very few <hi>Things;</hi> they are full of a ridiculous Pride, which makes 'em de<g ref="char:EOLhyphen"/>cide every thing with a magiſterial Air, which wiſe Men cannot endure; they bite every Body, quarrel with one another for Trifles, and give one another the fouleſt Language; in a word, in<g ref="char:EOLhyphen"/>ſtead of that charming Politeneſs, which, they ſay, is only to be found in the ancient Writers, we ſee nothing in them but a <hi>Pedantry,</hi> which can be endured no where but amongſt Scholars.</p>
               <p>It would require a whole Volume, if I would enlarge upon the ſeveral Faults of the Humaniſts, aſmuch as it were neceſſary, to draw a full Pi<g ref="char:EOLhyphen"/>cture of them. But there is no need to enlarge upon thoſe Faults, whereof we ſee every day but too many Examples; and I neither deſign to de<g ref="char:EOLhyphen"/>fame that Trade, not thoſe who profeſs it. All that I could with, is that thoſe, who know them<g ref="char:EOLhyphen"/>ſelves to be guilty of Faults, which make their Profeſſion contemptible, would ſeriouſly mend them, and endeavour to get the Affection of ho<g ref="char:EOLhyphen"/>neſt Men by a contrary Method. Who could for<g ref="char:EOLhyphen"/>bear loving Humane Learning, if thoſe who have moſt applied themſelves to it, did reaſon With more exactneſs and clearneſs than others; if they diſplaid before their Readers not only an elegant <hi>Latin</hi> Style, but ſuch things as are above the Ca<g ref="char:EOLhyphen"/>pacity of the Common People, and uſeful to be known; if they ſhewed as much Modeſty as reading, and never boldly decided any thing but what may be evidently proved; if they exceeded other Men in good Nature and Condeſcenſion for one another, and never defended themſelves, or attack'd others but with Reaſons, without Bitterneſs and Animo<g ref="char:EOLhyphen"/>ſity:
<pb n="183" facs="tcp:99272:97"/>Laſtly, if they ſhewed in their Manners as much Politeneſs as is to be ſeen in the Style of good Authors, Who could forbear cheriſhing ſuch Men, and beſtowing upon them as many Favours as one could?</p>
               <p>If we could ſee ſuch a Change, there would be no farther occaſion to complain of the Contempt, which Humane Learning, and thoſe who profeſs it, commonly lye under; for certainly it were impoſſible they ſhould not be valued.</p>
               <p>Some moroſe <hi>Humaniſts</hi> will perhaps ſay, That 'tis ill done of me to cenſure after that manner thoſe of his Profeſſion; ſince it is certain that thoſe, who apply themſelves to other Sciences, as <hi>Divines</hi> and <hi>Philoſophers,</hi> do no leſs ſcandalize the World, by not living according to their Pro<g ref="char:EOLhyphen"/>feſſion. But I do not intend to excuſe or defend thoſe, of whom I ſay nothing, and ought not to ſpeak in this place. It is enough for me that I have ſaid nothing of thoſe, whom I have men<g ref="char:EOLhyphen"/>tion'd, but what is confirm'd by a daily experi<g ref="char:EOLhyphen"/>ence. If other Men are guilty of the ſame Faults with us; ours are not leſs real, and we ate no leſs bound to mend them, than if others were free from them; eſpecially when thoſe Faults are ſo prejudi<g ref="char:EOLhyphen"/>cial to a Science, and to thoſe who profeſs it.</p>
               <p>I have heard of a rich Man, who had no tincture of Humane Learning, that having heard it very much praiſed by a Friend of his, who beſides that Knowledge, had all the Qualifications neceſſary to gain eſteem, he reſolved to carry his Son to a famous Univerſity, and to ſpare no coſt for his Education. But having very good natural Parts, and having been told too, that Scholarſhip makes one very often Pedantick and Proud; he would go himſelf and ſpend ſome time in that Univer<g ref="char:EOLhyphen"/>ſity together with his Son, to make choice of a good <hi>Profeſſor,</hi> under whoſe care he might im<g ref="char:EOLhyphen"/>prove
<pb n="184" facs="tcp:99272:98"/>without being infected with the <hi>Pedantry</hi> and <hi>fooliſh Pride</hi> which Scholars are wont to bring with them from the Univerſities. He went there<g ref="char:EOLhyphen"/>fore to the Univerſity, and the better to know the Profeſſors, before he ſhould reſolve on the Choice he was to make, he often treated them to<g ref="char:EOLhyphen"/>gether, and one after another, heard them ſpeak, and gave them occaſion to Diſcourſe of ſeveral things, eſpecially of ſuch as he was throughly acquainted with. He did the like with their beſt Scholars. He knew in a little time all the In<g ref="char:EOLhyphen"/>trigues of the Univerſity, and ſoon perceived that thoſe who profeſt the Study of Humane Learn<g ref="char:EOLhyphen"/>ing, were exactly like thoſe, whom I have ſaid to be the cauſe of the Contempt it lies under. The Gentleman left that Univerſity very much diſſatisfied, and went to another to make a new Trial, in which he had no better Succeſs. He began then to think that the Gentleman, who had praiſed ſo much the Study of Humane Learn<g ref="char:EOLhyphen"/>ing, had plaid him a Trick, and would hear no more on't, believing that his Friend had had a good Succeſs by reaſon of his Natural Parts, not by the Reading of ancient Authors. He thought that his Son would improve enough, by the Knowledge of the Affairs of the World, with<g ref="char:EOLhyphen"/>out troubling himſelf with a Science, which ſeem'd to him to be no better than a Cheat; and being a Man of great Authority, he did not a little Prejudice the Univerſities, where he had look'd in vain for ſome Men like his Friend. Nay, he came to fancy that the great Men a<g ref="char:EOLhyphen"/>mongſt the Ancients, whoſe Works he had heard ſo much praiſed, had been ſuch <hi>Pedants</hi> as he had ſeen in the Univerſity; and he was like to be<g ref="char:EOLhyphen"/>lieve that <hi>Demoſthenes</hi> and <hi>Cicero</hi> were <hi>Profeſſors</hi> of Rhetorick like thoſe he had lately converted
<pb n="185" facs="tcp:99272:98"/>with, and that the Authors of an inferior Rank were meer <hi>
                     <g ref="char:V">Ʋ</g>ſhers.</hi>
               </p>
               <p>Perhaps it will be ſaid that ſuch Cenſures and the like are unjuſt, and that Men's Faults ought always to be diſtinguiſhed from the Defects of the Sciences they profeſs. I grant it; but ſuch Cenſures have always been ſo common in the World, that it cannot be expected that Men ſhould have other Thoughts concerning this Mat<g ref="char:EOLhyphen"/>ter; and they, who, by their perſonal Faults, defame the Sciences they Teach, are ſtill more to blame, than thoſe who make a wrong Judg<g ref="char:EOLhyphen"/>ment of them, upon ſuch an account. I could willingly tell thoſe Gentlemen, what one ſaid to the Declamators of his Time: <hi>Pace veſtrâ liceat dixiſſe, primi omnium eloquentiam perdidiſtis:</hi> 
                  <q>Give me leave to tell you, That you are the chief Men, who have deſtroyed Humane Learn-in.</q>
               </p>
               <p n="4">
                  <note place="margin">Humane Learning neglected by thoſe, who us'd to encourage it.</note>IV. LET us now ſee what the <hi>Humaniſts</hi> have to ſay againſt others; for we muſt do eve<g ref="char:EOLhyphen"/>ry Body Juſtice, and it is certain that they, who ſhould Honour and Reward thoſe, who excel in the Knowledge of Humane Learning, do it no more: which without doubt is one of the chief Reaſons of its decay. For there are very few Men generous enough, to Cultivate with much pains a barren Science, which is of no uſe in the World. Men fit for that ſort of Learning would no more be wanting now than they were till the middle of this Age; but there being no Rewards, they who are qualified for it, are altogether diſ<g ref="char:EOLhyphen"/>couraged, looking upon it as an ungrateful Work. One may ſay, on this occaſion, ſomething like to what <hi>Martial</hi> ſaid to thoſe, who wondered that there were no <hi>Virgils</hi> in their time:
<pb n="186" facs="tcp:99272:99"/>
                  <note n="†" place="margin">
                     <hi>Lib.</hi> VIII. <hi>Ep.</hi> 58.</note> 
                  <q>Let there be <hi>Maecenas</hi>'s, and no <hi>Virgils</hi> will be wanting; your very Country-Farms will afford you ſome.</q>
               </p>
               <q>
                  <l>Sint Maecenates, non deerunt, Flacce, Marones;</l>
                  <l>Virgiliúm<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> tibi vel tua Rura dabunt.</l>
               </q>
               <p>
                  <q>
                     <note n="†" place="margin">
                        <hi>Lib.</hi> 1. <hi>Ep.</hi> 108.</note>You tell me often, <hi>replied he to another,</hi> that I am an idle Man, and that I ſhould write ſome noble Piece. Procure me ſuch a Leiſure as <hi>Mae<g ref="char:EOLhyphen"/>cenas</hi> procur'd to <hi>Horaece</hi> and <hi>Virgil;</hi> and then I'll endeavour to Write ſomething that will ne<g ref="char:EOLhyphen"/>ver Die, and to immortalize my Name. Oxen take no delight in Ploughing a Barren Ground: A fat Soil wearies the Labourer; but the Ma<g ref="char:EOLhyphen"/>nuring of it is Profitable.</q>
               </p>
               <q>
                  <l>Saepé mihi dicis, Luci clariſſime Juli;</l>
                  <l>Scribe aliquid magnum, deſidioſus homo es.</l>
                  <l>Otia da nobis, ſed qualia fecerat olim</l>
                  <l>Maecenas Flacco, Virgilió<expan>
                        <am>
                           <g ref="char:abque"/>
                        </am>
                        <ex>que</ex>
                     </expan> ſuo.</l>
                  <l>Condere victuras tentem per ſaecula chartas,</l>
                  <l>Et nomen flammis eripuiſſe meum.</l>
                  <l>In ſteriles campos nolunt juga ferre Juvenci;</l>
                  <l>Pingue ſolum laſſat, ſed juvat ipſe labor.</l>
               </q>
               <p>Humane Learning, in <hi>Popiſh</hi> Countries, is of no uſe in order to get Church-Dignities; which are beſtowed for quite another reaſon than to put a Man in a condition of ſerving the Publick, and illuſtrating Antiquity; and the Places of Profeſ<g ref="char:EOLhyphen"/>ſors in Humane Learning are too few in their Univerſities, and of too ſmall an Income, to encou<g ref="char:EOLhyphen"/>rage many People to Study. Some Religious Or<g ref="char:EOLhyphen"/>ders, which teach that Science, as the <hi>Jeſuits,</hi> cultivate it only as much as it is neceſſary for them, to be Teachers of Rhetorick, that is, ve<g ref="char:EOLhyphen"/>ry
<pb n="187" facs="tcp:99272:99"/>ſlightly. Beſides they ſeldom read the <hi>Pro<g ref="char:EOLhyphen"/>teſtant</hi> Criticks, who notwithſtanding are much more Learned than theirs; at leaſt one Age ſince, or there-abouts. So that there can be but few among <hi>Papiſts,</hi> who make an extraordina<g ref="char:EOLhyphen"/>ry Progreſs in that Science; becauſe few have a <hi>Genius</hi> that leads 'em to it, and are under pro<g ref="char:EOLhyphen"/>per Circumſtances for it.</p>
               <p>Moſt Scholars, among <hi>Proteſtants,</hi> are maintain<g ref="char:EOLhyphen"/>ed by the Publick only to Preach, and are obliged to ſpend their time in making of Sermons. And as to the Places of Profeſſors of Humane Learn<g ref="char:EOLhyphen"/>ing, they are neither more numerous nor better than in the Popiſh Countries. So that it is no wonder if there be ſo few Men, among the Pro<g ref="char:EOLhyphen"/>teſtants, who excel in that ſort of Learning.</p>
               <p>But what's the reaſon, will ſome ſay, that Hu<g ref="char:EOLhyphen"/>mane Learning is no more encouraged? Have the Defects of it been found out, and is it look'd upon now as an uſeleſs Science? No new De<g ref="char:EOLhyphen"/>fects have been diſcovered in it, but it is not in Faſhion now, as it was before, no more than other things. Towards the end of the XV. Cen<g ref="char:EOLhyphen"/>tury, and the beginning of the XVI. Princes were great Encouragers of thoſe, who excell'd in Humane Learning. They beſtowed Gifts and Penſions on them, and raiſed them to ſeveral Dig<g ref="char:EOLhyphen"/>nities; which was the Reaſon why there were ſo many very Learned Men in <hi>Italy</hi> and <hi>France,</hi> eſpecially under <hi>Leo</hi> X. and <hi>Francis</hi> I. It was then the Faſhion, among great Princes, to encourage Learning, whether they themſelves were acquaint<g ref="char:EOLhyphen"/>ed with it, or loved it only becauſe they heard others diſcourſe of it. The Favours they beſtow<g ref="char:EOLhyphen"/>ed on Men of Learning produced ſo great an En<g ref="char:EOLhyphen"/>couragement, that it laſted not only whilſt Learn<g ref="char:EOLhyphen"/>ing was favour'd by Princes, but alſo a good
<pb n="188" facs="tcp:99272:100"/>while after. That firſt Impetuoſity of the Mind, which is ſo agreeable to our natural Curioſity of knowing the Opinions and Actions of thoſe, who lived before us; that Motion, I ſay, like that which the Wind raiſes in the Sea, could not be calmed all of a ſudden, and yield every-where to the Careleſneſs of thoſe, who mind only the preſent Time, and care as little for the Time paſt, as for the Time to come.</p>
               <p>But a great many learned Men having embra<g ref="char:EOLhyphen"/>ced the Proteſtant Religion, and proclaimed eve<g ref="char:EOLhyphen"/>ry-where, That the Knowledge of Humane Learn<g ref="char:EOLhyphen"/>ing had open'd a Way to the Underſtanding of Holy Scripture, and Church-Hiſtory; ſo that the beſt Way to know the Errors and Abuſes, which wanted a Reformation, was to Learn throughly the ancient Tongues; the Party, who had no mind to make any Alteration in the Practices, or Opinions of the latter Ages, began to ſuſpect thoſe who ſo much cried up Humane Learning, and ſo by degrees neglected to promote it. All Favours were only beſtowed upon the zealous Defenders of the <hi>Eccleſiaſtical Monarchy;</hi> and Learning, which had been ſo much admired be<g ref="char:EOLhyphen"/>fore, was look'd upon by degrees as a thing, which might do it more Harm than Good. Thus <hi>Italy</hi> and <hi>Spain</hi> ceaſed almoſt to produce any thing of that kind, and the Libraries became uſeleſs Ornaments for the Inhabitants of thoſe Countries. That Diſlike of Humane Learning ſpread, as a Contagion, in the neighbouring Countries, and even in thoſe, where they ſhould be of quite another Opinion.</p>
               <p>'Tis reported that a great Miniſter of State, who was altogether a Stranger to Learning, uſed to call thoſe who profeſt it <hi>Seditious Perſons;</hi> in all likelyhood becauſe they are the Men, who
<pb n="189" facs="tcp:99272:100"/>have moſt inſiſted upon the Authority of the Laws, Juſtice and Equity. Indeed in the Countries, where <hi>Machiaveliſm</hi> prevails, the Notions of the Ancients concerning thoſe things, do not at all a<g ref="char:EOLhyphen"/>gree with the ungovernable Paſſions of a Supreme Power. And this I think is one of the Reaſons, which are very Prejudicial to Learning in ſome Countries.</p>
               <p>Thus the Defenders of the Supreme Authori<g ref="char:EOLhyphen"/>ty of the Eccleſiaſtical Monarchy, on the one ſide, and the Defenders of the Arbitrary Power of Temporal Princes, on the other, have been of Opinion that the Reading of the ancient Heathen or Chriſtian Writers was ſo far from being ne<g ref="char:EOLhyphen"/>ceſſary, that it was believed for ſome time, it were much better on the contrary that the Re<g ref="char:EOLhyphen"/>publican Notions of the <hi>Grecians</hi> and <hi>Romans</hi> ſhould be forgotten, and that the Opinions of the ancient Chriſtians both in the <hi>East</hi> and <hi>West,</hi> which do not agree with the Modern Doctrine and Intereſts, ſhould be covered with the Vail of an unintelligible Language. They have lookt for Men, who would obey without any Reply, and make it their Buſineſs to Maintain and Encreaſe the Spiritual and Temporal Power, without any regard to the Notions which Men had in former Times. <hi>Soldiers,</hi> who have no Principles, nor Senſe of Virtue, and <hi>Clergy-men,</hi> who are blind Slaves to the preſent Power, and examine no<g ref="char:EOLhyphen"/>thing, and execute with the utmoſt Rigour what<g ref="char:EOLhyphen"/>ever Orders they receive, are look'd upon as the moſt unmoveable Pillars of the Church and State; and they, who quote ancient Authors, and whoſe Principles are independent on the Will of Princes, can have no Hearing.</p>
               <p>
                  <pb n="190" facs="tcp:99272:101"/>
                  <note place="margin">Some Rea<g ref="char:EOLhyphen"/>ſons to cul<g ref="char:EOLhyphen"/>tivate Hu<g ref="char:EOLhyphen"/>mane Lear<g ref="char:EOLhyphen"/>ning anew.</note>BUT in the Countries, where they make it their Buſineſs to have no Laws but ſuch as are found<g ref="char:EOLhyphen"/>ed upon natural Equity, they need not fear that the Republican Antiquity ſhould contradict 'em; and therefore they ſhould encourage thoſe, who endeavour to give the Knowledge of it. They, who are not afraid to find any thing in the ori<g ref="char:EOLhyphen"/>ginal Works of Eccleſiaſtical Writers, that may be prejudicial to the Notions of Religion and Virtue, which Holy Scripture affords, ſhould omit nothing, to encnourage Men to enquire af<g ref="char:EOLhyphen"/>ter Truth. The better it is known, the greater the Authority of the Laws will be, and Juſtice more flouriſhing.</p>
               <p>Tho' properly ſpeaking, Humane Learning in<g ref="char:EOLhyphen"/>cludes only the Knowledge of ancient Languages, and what is neceſſary to know Antiquity; yet it puts us in a condition of knowing things them<g ref="char:EOLhyphen"/>ſelves, by furniſhing us with the means of Con<g ref="char:EOLhyphen"/>verſing, as it were, with a great many learned Men both Heathen and Chriſtians. So that it has a ſtrict Connexion with all the Knowledge we can get by the Reading of ancient Authors: And the Deſire of Knowing what they, who lived before us, believed, ſaid, or did, as much as it can be Known, cannot be ſatisfied without ſuch a Learning. The Knowledge of Dead Languages is, as it were, an Interpreter, whom we carry along with us, to Travel, if I may ſo ſay, in an <hi>Intelligible</hi> World, which exiſts only in Books written in Languages, that are not ſpoken at preſent. Without ſuch an Interpreter, 'tis im<g ref="char:EOLhyphen"/>poſſible to know what paſt in it. And as great Princes have Interpreters of ſeveral Languages to treat with Strangers; ſo we muſt keep up that Knowledge, and make in as common, as it can
<pb n="191" facs="tcp:99272:101"/>poſſibly be; unleſs we give over the Thoughts of knowing what paſt in former Times.</p>
               <p>Theſe general Reaſons, and ſeveral particular ones, which I paſs by, ſhould engage Princes to encourage the Study of Humane Learning; and they, who apply themſelves to it, ſhould uſe their utmoſt endeavours, to make it Eaſie and Plea<g ref="char:EOLhyphen"/>ſant to thoſe, whoſe Favours can make it flouriſh again, more than ever it did. I do not pretend to have ſhewn all the ways that can be taken in order to it: 'Tis enough for me that I have point<g ref="char:EOLhyphen"/>ed at ſome of the chief, and given occaſion to think of it to thoſe, whom it moſt concerns.</p>
            </div>
            <div n="5" type="chapter">
               <head>
                  <hi>CHAP. V.</hi> Of the Decay of ſome States.</head>
               <p>THERE are ſome States, which do manifeſt<g ref="char:EOLhyphen"/>ly Decay, in reſpect of Arts, and Strength. There is no need I ſhould name them, and ſhew their Weakneſs particularly. Every Body knows it; but every Body knows not how they come to be weakned.</p>
               <p>The better to underſtand the Reaſons of the Decay of a State, it is neceſſary to know what can make it flouriſh; ſince it falls to Decay, be<g ref="char:EOLhyphen"/>cauſe it wants that which could put it in a flou<g ref="char:EOLhyphen"/>iſhing Condition. There are chiefly three things, which can make a State Happy at Home, and Dreaded Abroad.
<list>
                     <item>The firſt is a great number of Inhabitants:</item>
                     <item>The ſecond, The Revenues of the State, which ought to be great, without op<g ref="char:EOLhyphen"/>preſſing
<pb n="192" facs="tcp:99272:102"/>the People: And</item>
                     <item>the third is, The Union of the ſeveral Members of the State; who ought to contribute to the publick Good.</item>
                  </list>
Where-ever thoſe things are to be found, it may be ſaid there is Peace and Happineſs, unleſs a very violent Storm raiſed by a greater Power, ſhould fall upon ſuch a State; and where-ever they are wanting, one may certainly affirm, that the State will fall to Decay, if the Diſorder laſt never ſo little. But I muſt come to Particulars, and prove each of thoſe three things at large.</p>
               <p>Firſt, It cannot be doubted but that the num<g ref="char:EOLhyphen"/>ber of the Inhabitants does ſo much contribute to the Greatneſs of a State, that without it any State will be Poor, Weak and in Danger, if the Neighbouring-Countries are better ſtock'd with Inhabitants. The better a Country is Peopled, the more Induſtrious are the Inhabitants; every one ſtriving to Maintain himſelf as well as he can; which very much encreaſes Trade, brings in Mo<g ref="char:EOLhyphen"/>ney from Foreign Countries, and all the Conve<g ref="char:EOLhyphen"/>niencies of Life, as much as the Situation of the Country can permit it. On the contrary, Few Inhabitants can have no great Induſtry, becauſe they conſume few Commodities, and conſequent<g ref="char:EOLhyphen"/>ly Trade is far leſs conſiderable. They cannot bring in Foreign Money, by exporting their Ma<g ref="char:EOLhyphen"/>nufactures, or ſuch things as grow in their Coun<g ref="char:EOLhyphen"/>try; becauſe they have but a ſmall quantity of them. Nor can they Import what they want, but in a ſmall quantity, and conſequently it will prove too dear.</p>
               <p>If ſuch a State happens to be attack'd by ſome Neighbours, whoſe Country is better Inhabited, it will not be able to ſend out an equal Army of its Inhabitants, and conſequently it will be ſooner or later Invaded; unleſs they ſend for Foreign
<pb n="193" facs="tcp:99272:102"/>Help, to ſupply their Weakneſs. But how can they ſend for it, having but ſmall Revenues, by reaſon of the ſcarcity of the Inhabitants and their want of Induſtry?</p>
               <p>From whence it neceſſarily follows, that no greater Fault can be committed againſt Politicks, than to make ſuch Laws as hinder a Country from growing as populous as it can be. For Example, If there are ſome Laws or Cuſtoms in a Country, which do not allow Strangers to ſettle in it, or make ſuch a Settlement too difficult; ſuch Laws and Cuſtoms only ſerve to weaken the State. But if you ſuppoſe that the Country we ſpeak of, is an Iſland, or near the Sea, and that it has ſome remote Colonies, or a great Sea-Trade; it muſt be confeſt that the number of its Inhabitants will grow leſs every day, by reaſon of thoſe Colo<g ref="char:EOLhyphen"/>nies, and the great number of thoſe who die every Year in their Voyages; and then, if it be a difficult thing for Foreigners to ſettle themſelves in that Country, it will be unpeopled by degrees, or at leaſt never ſo full of Inhabitants as it ſhould be. There is a famous Iſland in the North, the Poli<g ref="char:EOLhyphen"/>ticks whereof fail in that reſpect. Hence it is that it has but one half of the Inhabitants it might have, if it be compared with a Common-wealth not far from it, or with the fruitful parts of <hi>Ger<g ref="char:EOLhyphen"/>many.</hi> And therefore it has been obſerved, that in time of War it cannot make ſo great a Re<g ref="char:EOLhyphen"/>ſiſtance, in proportion to its extent, as that Com<g ref="char:EOLhyphen"/>mon-Wealth can.</p>
               <p>There is alſo in <hi>Europe</hi> a vaſt <hi>Peninſula,</hi> moſt happily ſituated between two great Seas, which is infinitely more deſtitute of Inhabitants, Indu<g ref="char:EOLhyphen"/>ſtry, and the means of defending itſelf, when attack'd; becauſe it lies under the ſame Circum<g ref="char:EOLhyphen"/>ſtances as the Iſland I juſt now ſpoke of, and be<g ref="char:EOLhyphen"/>ſides
<pb n="194" facs="tcp:99272:103"/>there are ſome other Cauſes of its being un<g ref="char:EOLhyphen"/>peopled. One of the chief is, that there is but one Religion allowed in it. There is beſides, a tyrannical Tribunal, which, under pretence of Religion, may deſtroy the moſt innocent Per<g ref="char:EOLhyphen"/>ſons. This keeps many People from going to it, who might render it the moſt flouriſhing King<g ref="char:EOLhyphen"/>dom in the World, if they were permitted to ſettle and live ſafely there, as long as they obey the Civil Laws. Another Reaſon of it is, that it is full of <hi>Prieſts, Monks</hi> and <hi>Nuns,</hi> who con<g ref="char:EOLhyphen"/>ſume a great part of the Revenues of the Coun<g ref="char:EOLhyphen"/>try, and do not contribute to make it flouriſh by their Induſtry, or by Propagation; becauſe, under pretence of Religion, they make a Vow of Idleneſs and Celibacy. Indeed they pretend that the State is very much obliged to them, be<g ref="char:EOLhyphen"/>cauſe they inſtruct the People in Religion, and are more aſſiduous than others in imploring the Bleſſing of God, who never fails to hear their Prayers. But ſome People very much doubt whe<g ref="char:EOLhyphen"/>ther Heaven be very full of that ſort of Men, and whether they bring God's Bleſſing upon that Monarchy; at leaſt we have not ſeen it yet. It cannot be doubted but what they boaſt of, may be done as well in the State of Marriage, and that they weaken their Country by not Marrying. Thoſe, who live under their Domination, are forced to feign to believe, that by unpeopling a Kingdom, and living idly, they do, it great Ser<g ref="char:EOLhyphen"/>vice; they are, I ſay, forced to it upon pain of being thruſt into a Dungeon, and ending their Life by a cruel Death. So well do thoſe Men un<g ref="char:EOLhyphen"/>derſtand the true Intereſt of their Country, and the Principles of a good Policy!</p>
               <p>The <hi>Romans</hi> had quite contrary Maxims, which produced admirable Effects. They were ſo far
<pb n="159" facs="tcp:99272:103"/>from being afraid that their City ſhould be fill'd with Strangers, that from the very beginning they endeavoured to draw in as many People as they could, and made them Citizens of <hi>Rome,</hi> as well as the moſt ancient Inhabitants. I ſhall ſet down here the Words of <hi>Dionyſius Halicarnaſſus,</hi> who tells us by what means <hi>Romulus</hi> encreaſed the City he had built:<note n="†" place="margin">
                     <hi>Lib.</hi> II. <hi>pag.</hi> 88.</note> 
                  <q>Knowing, <hi>ſays he,</hi> that many Cities of <hi>Italy</hi> were ill govern'd by ſome Ty<g ref="char:EOLhyphen"/>rants or by a few Men, who had made them<g ref="char:EOLhyphen"/>ſelves Maſters of them; he reſolved to draw in and receive into his City all thoſe, who had been expell'd from other Cities; whatever Misfortune had happen'd to them, provided they were Free-men; to encreaſe thereby the Power of the <hi>Romans,</hi> and leſſen that of their Neighbours.</q> Afterwards he tells us how <hi>Ro<g ref="char:EOLhyphen"/>mulus</hi> made a Place of Refuge, and endeavoured to retain thoſe who fled to it, by making them Citizens of <hi>Rome,</hi> and giving them ſome Land to live upon; and then he adds that <hi>Romulus</hi> had another Maxim of State, <q>Which the <hi>Grecians</hi> eſpecially, as he thought, ſhould have obſer<g ref="char:EOLhyphen"/>ved, as being the beſt of all Maxims, which proved one of the ſureſt Foundations of the Roman Liberty, and did not a little contribute to the Settlement of the Empire. He forbad Killing all the Inhabitants of the Towns which they took, or making them Slaves, or turning their Seats into Meadows. He would have their Lands to be divided among thoſe, who would go and ſettle themſelves in them, and that Roman Colonies ſhould be ſent thither. He alſo beſtowed upon ſome Cities the Privi<g ref="char:EOLhyphen"/>leges of the Roman Citizens. With ſuch Maxims and the like, of a little City he made a great one, as it appear'd afterwards. For
<pb n="196" facs="tcp:99272:104"/>thoſe, who went with him to live in <hi>Rome,</hi> were not above three Thouſand Foot, and three Hundred Horſe; whereas when he died, he left forty Six Thouſand Foot and about one Thouſand Horſe.</q> 
                  <hi>Dionyſius</hi> ſhews that the next Kings, and the Common-wealth followed the ſame Maxims, whereby <hi>Rome</hi> grew ſo populous, that no City in the World exceeded it in the number of Inhabitants. <q>If I ſhould compare, <hi>ſays he,</hi> the Cuſtoms of the <hi>Grecians</hi> with theſe, I could not praiſe the <hi>Lacedemonians, Thebans,</hi> and <hi>Athenians,</hi> tho' famous for Wiſdom; who to preſerve their Nobility, without any mix<g ref="char:EOLhyphen"/>ture, have but very ſeldom beſtowed on Stran<g ref="char:EOLhyphen"/>gers the Privileges of their Cities. I will not mention thoſe, who expell'd Foreigners. The <hi>Lacedemonians</hi> having been defeated in the Bat<g ref="char:EOLhyphen"/>tle of <hi>Leuctra,</hi> in which they loſt ſeventeen Hundred Men, could never recover that Loſs, and were ſhamefully deprived of their Autho<g ref="char:EOLhyphen"/>rity. The <hi>Thebans</hi> and <hi>Athenians</hi> having been overcome by the <hi>Macedonians</hi> in one Battle at <hi>Cheronea,</hi> were deprived of their Pre-eminence among the <hi>Grecians,</hi> and the Liberty of their Country. But the <hi>Romans</hi> cumbered with Wars in <hi>Spain</hi> and <hi>Italy,</hi> buſied in regaining <hi>Sicily</hi> and <hi>Sardinia,</hi> enjoying not a full Peace whith the <hi>Macedonians</hi> and <hi>Grecians;</hi> when the <hi>Carthaginians</hi> endeavoured at the ſame time to be the uppermoſt, the greateſt part of <hi>Italy</hi> having joyned with them, and ſent for <hi>Hani<g ref="char:EOLhyphen"/>bal;</hi> the <hi>Romans,</hi> I ſay, tho' expoſed to ſo many Dangers, not only ſunk under ſo ma<g ref="char:EOLhyphen"/>ny Misfortunes, but grew ſtronger than be<g ref="char:EOLhyphen"/>fore, by the number of their Troops, which were ſufficient to reſiſt all their Enemies; and not at all, as ſome fancy, by the help of
<pb n="197" facs="tcp:99272:104"/>
                     <hi>Fortune.</hi> Had they had no other Help, they had been quite ruined only by the Defeat of <hi>Cannae,</hi> where out of ſix Thouſand Horſe, they ſaved but three Hundred and Sixty, and out of Eighty Thouſand Foot, whom they had raiſed for that Expedition, there remained af<g ref="char:EOLhyphen"/>ter the Battle but three Thouſand, and a few more.</q>
               </p>
               <p>It has been always an eaſie thing, and is ſo to this Day for Foreigners to ſettle themſelves in the <hi>
                     <g ref="char:V">Ʋ</g>nited Provinces,</hi> eſpecially in <hi>Holland,</hi> and the City of <hi>Amſterdam,</hi> provided they obey the Laws of the Country; which has made the Coun<g ref="char:EOLhyphen"/>try ſo Populous, that there is none like it in all <hi>Europe.</hi> Whereas had they ſcrupled to receive thoſe, who fled thither, it would be a deſerted Country, and conſequently ruined and ſubject to the <hi>Inquiſition;</hi> for they had never been able to reſiſt the <hi>Spaniards,</hi> without a great number of People. But they who founded that Common-wealth, ſeeing that many People faithful to the Government, under which they lived, were perſecuted for their Religion in ſeveral parts of <hi>Europe,</hi> reſolved to receive all thoſe, who would retire into their Country, provided they would obey the Civil-Laws. Whereby the <hi>States</hi> ſo Peopled their Country, and keep it ſtill ſo full of Inhabitants, that the long Wars, they have had by Sea and Land, from the beginning of their Common-wealth, and their continual Navigations in the <hi>East</hi> and <hi>West-Indies,</hi> do not at all exhauſt 'em.</p>
               <p>Again, the better to encreaſe the number of the Inhabitants, and leſt Poverty ſhould force the Common People to retire into other Countries, they take an extraordinary care of the Poor, for whom there is ſo much Money ſpent every Year
<pb n="198" facs="tcp:99272:105"/>in the Province of <hi>Holland,</hi> that ſeveral crowned Heads in <hi>Europe</hi> have not ſo great a Revenue. From whence ariſes a prodigious number of Tradeſmen of all ſorts, Seamen, and People of all Profeſſions, who are neceſſary in a Country. From thence alſo ariſes the extraordinary In<g ref="char:EOLhyphen"/>duſtry of its Inhabitants, ſuch as is to be ſeen no where elſe.</p>
               <p>That Policy, which is ſo agreeable to Reaſon and Revelation, is ſo Wiſe and Admirable, as that it is an Unjuſt and Impious thing to look upon a Man as an Enemy, what-ever his Country or O<g ref="char:EOLhyphen"/>pinions may be; if he will obey the ſame Civil Laws, and uſe his Induſtry to promote the Good of the State. Nevertheleſs ſeveral great Nations of <hi>Europe,</hi> which think themſelves to be more Po<g ref="char:EOLhyphen"/>lite than the <hi>Hollanders,</hi> have not been able yet to apprehend a thing ſo clear, and grounded upon the moſt certain Principles of Humanity and Chriſtian Religion. They are ſo far from allowing Foreign<g ref="char:EOLhyphen"/>ers to Settle among them, that they even drive away their Country-men, either under pretence of Re<g ref="char:EOLhyphen"/>ligion, or by taking no care of the Poor. They are far from admiring the Humanity and Chri<g ref="char:EOLhyphen"/>ſtian Charity of their Neighbours. On the con<g ref="char:EOLhyphen"/>trary, they have ſo ſtrange a Notion of Morali<g ref="char:EOLhyphen"/>ty and Religion, that to take pity of one's Neigh<g ref="char:EOLhyphen"/>bour, and do to him as one would be done by, is look'd upon by them as want of Religion and Vir<g ref="char:EOLhyphen"/>tue. But this is not a fit place to enlarge upon that Subject. After what has been ſaid, 'tis no difficult thing to ſee why ſome States in <hi>Europe</hi> fall to Decay, and why on the contrary others are ſo flouriſhing.</p>
               <p>The ſecond thing, which I have mention'd as neceſſary for the Preſervation of a State, and to make it flouriſh, is that it muſt have great Re<g ref="char:EOLhyphen"/>venues, without oppreſſing the People. Which
<pb n="199" facs="tcp:99272:105"/>may be done, when a Country is very full of Inhabitants, and no Body exempted from Taxes; becauſe then, tho' every Body pays but little, there will ariſe large Sums by reaſon of the great multitude of People. Again, this may be done, when there is great Induſtry in a Country; be<g ref="char:EOLhyphen"/>cauſe the Impoſts upon exported and imported Commodities may bring in a great deal of Money. As to the Lands, they ought to be taxed in pro<g ref="char:EOLhyphen"/>portion to what they yield, and they yield little, when the Country wants Inhabitants, and there is but little Induſtry in it; becauſe then there is but a ſmall quantity of the Products of the Earth conſumed either at home or abroad.</p>
               <p>Theſe are the chief Springs of the Revenues that a State can have. There is no need I ſhould enlarge on it, becauſe it is a thing which every Body knows. For the ſame reaſon I ſhall not prove how neceſſary it is that a State ſhould have conſiderable Revenues, to be in a condition of defending itſelf againſt a Foreign Invaſion. No Man can doubt of it, eſpecially in this Age. I ſhall only obſerve ſome Faults, which they com<g ref="char:EOLhyphen"/>mit in ſeveral States againſt this undoubted Prin<g ref="char:EOLhyphen"/>ciple.</p>
               <p>The Inhabitants of ſeveral Countries may be divided into three <hi>Claſſes.</hi> The firſt is the <hi>Clergy,</hi> or in general all Church-men: The ſecond is the <hi>Nobility,</hi> and thoſe who enjoy the ſame Privileg<g ref="char:EOLhyphen"/>es with them, by reaſon of their Imployments: And the third is the reſt of the People, who live by their Induſtry, without having any particular Privilege. When the Clergy and Nobility are but few, or have no Privileges, they cannot be look'd upon as a conſiderable part of the State, that is to ſay, ſo as to encreaſe or impair much the Publick Revenues. But when either of them are very Nu<g ref="char:EOLhyphen"/>merous, and enjoy great Immunities, as in <hi>Spain,
<pb n="200" facs="tcp:99272:106"/>Italy,</hi> and elſe-where; they make a conſiderable part of the Inhabitants, by reaſon of their great Number and Riches.</p>
               <p>It cannot be denied but that a great number of <hi>Secular</hi> and <hi>Regular</hi> Church-men, who uſe no Induſtry to make their Country Flouriſh, and en<g ref="char:EOLhyphen"/>joy great Revenues without paying any Taxes, muſt needs be chargeable to the Publick; ſince they conſiderably leſſen the Revenues of the State, and hinder it from being Peopled with Men, who would encreaſe them, and beſides have no Induſtry to bring in Foreign Money. So that the more the number of ſuch Men encreaſes in a State, the leſſer will its Revenues be. Beſides, it wants People to defend it in an open War; for the <hi>Secular Prieſts</hi> and <hi>Monks</hi> are not bound to defend the Lands which they enjoy; not to men<g ref="char:EOLhyphen"/>tion the <hi>Nuns,</hi> who, by reaſon of their Sex, are exempted from it. Their Buſineſs is to Eat their Revenues, and not to fight for them; whereas, did thoſe Revenues belong to Lay-men, they would think themſelves obliged to defend 'em at the hazard of their Lives. Thus the great number of ſuch Men, who think not them<g ref="char:EOLhyphen"/>ſelves obliged to help the State with their Mo<g ref="char:EOLhyphen"/>ney, Induſtry, or perſonal Aſſiſtance, is a mani<g ref="char:EOLhyphen"/>feſt Cauſe of its Decay. 'Tis without doubt for this reaſon that we have ſeen, for ſeveral Years, ten Thouſand <hi>Germans,</hi> ill Diſciplined, and ill Paid, exact Contributions of five or ſix Princes, who could eaſily have raiſed Forty Thouſand <hi>Monks.</hi> It was alſo undoubtedly one of the great Cauſes of the Ruin of the <hi>Eaſtern</hi> Empire, which might have cut to pieces the <hi>Sarazens</hi> and <hi>Turks,</hi> had it been able to keep on foot half as many Soldi<g ref="char:EOLhyphen"/>ers as there were <hi>Monks</hi> and <hi>Nuns,</hi> not to mention other Church-men. All that can be ſaid in behalf of Church-men, is, That they conſume ſeveral
<pb n="201" facs="tcp:99272:106"/>Commodities, on which Impoſts are laid, and ſo raiſe the Publick Farms; but many Monks con<g ref="char:EOLhyphen"/>ſume but little of that ſort of Commodities, and Lay-men do the ſame, beſides what they pay in particular; ſo that Church-men cannot at all be compared with them, in that reſpect.</p>
               <p>A great number of Nobility, and other Men, who have privileged Employments, does alſo ve<g ref="char:EOLhyphen"/>ry much leſſen the Revenues of a State; and they want Induſtry, whereby thoſe Revenues might be encreaſed. For the Nobility, and thoſe who enjoy the ſame Privileges with them, contribute but little towards the Publick Charges, and have no Induſtry, whereby they may bring in Fo<g ref="char:EOLhyphen"/>reign Money. They know how to get Money out of the Inhabitants, whoſe Induſtry they very often Ruin. So that the more Nobility and Pri<g ref="char:EOLhyphen"/>vileged Imployments there are in a State, the Weaker it grows; and thoſe Princes, who en<g ref="char:EOLhyphen"/>creaſe the number of them for Money, tho' they ſeem to get much by it at firſt, yet loſe much thereby afterwards. Several People believe that the only reaſon why the Empire of <hi>Germany</hi> has been ſomewhat perplexed in many Wars, which required great Charges, eſpecially in the War, which ended in 1697. is the great number of Men there is in that Empire, who contribute nothing towards the Charges of the War but their Perſonal Aſſiſtance. 'Tis alſo thought that <hi>Spain</hi> is in a great meaſure ſo weak as it is, be<g ref="char:EOLhyphen"/>cauſe of the multitude of Noblemen, who toge<g ref="char:EOLhyphen"/>ther with the Clergy, enjoy the beſt Lands and Im<g ref="char:EOLhyphen"/>ployments in the Kingdom, and contribute very little towards the Charges of the War, in pro<g ref="char:EOLhyphen"/>portion to their Revenues. I am not well enough acquainted with thoſe things, to be poſitive; but it is certain that ſo many Principalities and King<g ref="char:EOLhyphen"/>doms,
<pb n="202" facs="tcp:99272:107"/>of which <hi>Germany</hi> and <hi>Spain</hi> are made up, have only, for ſeveral Years in the late War, cauſed a meer Diverſion of part of the <hi>French</hi> Troops on the <hi>Rhine,</hi> and in <hi>Catalonia.</hi>
               </p>
               <p>'Tis ſaid in behalf of the Nobility, that it is neceſſary in time of Peace and in time of War, for the Government of the State, and Conduct of the Armies; becauſe Men of Quality have commonly greater Souls than others, and are more reſpected by the People. I will not anſwer, That very often Men of Quality have no greater Souls than ſeveral other Men, or that they may have ſuch Faults as will make them unfit to procure the Publick Good; but granting that the Nobility is uſeful to what they ſay, I maintain that when it is too numerous, it proves Chargeable to the State, unleſs it be allowed to Trade. For thoſe, who have no Share in the Government, no Im<g ref="char:EOLhyphen"/>ployment in the Armies, and no Induſtry, do but eat the Revenues of the Country, without being ſerviceable to it. Nay, they are very prejudici<g ref="char:EOLhyphen"/>al to it, becauſe the ſhameful Idleneſs, wherein they often live, without ſo much as vouchſafing to learn any thing that may improve their Minds, inclines them to all manner of Exceſs; and by degrees they corrupt the People, who are apt to imitate them. And then one may truly ſay what the <hi>Spaniſh</hi> Nobility ſaid of the <hi>Militia,</hi> in <hi>Xime<g ref="char:EOLhyphen"/>nes</hi>'s time, <q>That when Tradeſmen leave their Trade, and ſet up for Gentlemen, there's an end of Arts and Trade, and conſequently a State is infallibly loſt.</q>
               </p>
               <p>From whence it may be concluded, that where-ever the Dignities are in the Hands of the Cler<g ref="char:EOLhyphen"/>gy and Nobility, and where-ever they enjoy the Riches of the Country, it follows that the reſt of the People are neceſſarily oppreſt by thoſe two
<pb n="203" facs="tcp:99272:107"/>Parties; that they grow weary of their Conditi<g ref="char:EOLhyphen"/>on, and that ſuch as have good Parts, and Mo<g ref="char:EOLhyphen"/>ney, endeavour to purchaſe Nobility, or to be promoted to Church-Dignities. In the mean time the Arts and Induſtry, whereby a State flou<g ref="char:EOLhyphen"/>riſhes, are neglected, the Publick Revenues grow leſs, and the State weaker. After what has been ſaid, can any one wonder, if the Countries, where ſuch a Diſorder is to be ſeen, are ſo weak, that they are not able to make the neceſſary Expences for their Defence and Preſervation? They are full of uſeleſs Perſons, who are not able to ſerve their Country, and nevertheleſs enjoy all the Conveniences it can afford, and trample on thoſe, who can ſerve it, and uſe all their Induſtry towards it. That great number of Men, who do nothing, under pretence of No<g ref="char:EOLhyphen"/>bility or Church-Dignities, grow Vicious, and Debauch a great many People, who, were it not for ſuch an ill Example, would be uſeful to the Society.</p>
               <p>Too great Exactions do alſo very much contri<g ref="char:EOLhyphen"/>bute to the leſſening of the Publick Revenues, tho' at firſt View they ſeem to encreaſe 'em. The Reaſon of it is, that Trade is thereby ſoon de<g ref="char:EOLhyphen"/>ſtroyed, and ſo that Source of the Publick Reve<g ref="char:EOLhyphen"/>nues comes to fail either in part, or in whole. For when there is nothing to be got by Trading, People grow weary of it, and Trade as little as they can. Being by degrees deſtitute of Money, or having no conſiderable Sum of it, they can make no great Enterpriſe; ſo that Trade is by ſteps confined to what is altogether neceſſary for Humane Life, and yields but little to the Prince.</p>
               <p>This is what one<note n="†" place="margin">
                     <hi>Heſiod.</hi> Op. &amp; dies. v. <hi>37.</hi>
                  </note> of the moſt ancient Poets, who lived above two Thouſand Years ago, teach<g ref="char:EOLhyphen"/>es us, ſpeaking of his Brother, who had bribed
<pb n="204" facs="tcp:99272:108"/>the Judges, who were then ſtiled Kings, that he might have a greater Share in his paternal Eſtate: <q>We have formerly, <hi>ſays he,</hi> divided our Inhe<g ref="char:EOLhyphen"/>ritance; but you took away from me ſeveral things, which did not belong to you, by be<g ref="char:EOLhyphen"/>ſtowing many Gifts on the Kings, who are greedy of 'em. Blind Men, who know not that one half is better that the whole.</q> He means that it were better for Kings to be content with one half of what they exacted from the People, than to extort from them whatever they had, and ſo incapacitate them to contribute any more to the Supply of their Wants.</p>
               <p>Therefore the Propoſals of the publick Farm<g ref="char:EOLhyphen"/>ers, or thoſe who invent new Impoſts, and pro<g ref="char:EOLhyphen"/>miſe to bring great Sums into the Publick Trea<g ref="char:EOLhyphen"/>ſury, if they are permitted to raiſe new Taxes, ought to be ſo much the more ſuſpected, the greater the Sums are that they promiſe; becauſe they cannot raiſe them, without entirely ruining that Trade, on which they raiſe it. The ſame may be ſaid of all exorbitant Taxes, which yield much for the preſent, but afterwards altogether exhauſt thoſe from whom they are exacted. Let us hear <hi>Cicero</hi> diſcourſing on this Subject:<note n="†" place="margin">
                     <hi>Verr.</hi> III. <hi>
                        <gap reason="illegible" resp="#PDCC" extent="1 letter">
                           <desc>•</desc>
                        </gap>.</hi> 119.</note> 
                  <q>If a Farmer, <hi>ſays he,</hi> ſhould pay 20000 <hi>Seſterces</hi> yearly for an Eſtate in Land, which yielded but 10000, and ſhould get by it 100000 <hi>l.</hi> af<g ref="char:EOLhyphen"/>ter he had cut and ſold the Woods, and other Goods and Cattle; the Owner of it would for the preſent be very glad, whilſt he knew no<g ref="char:EOLhyphen"/>thing of the Loſs he had ſuſtained, and would extremely rejoyce to have a Farmer, who ſhould ſo much improve his Land. But if he came to know that his Farmer had ſold and alienated that, which made his Eſtate yield ſo much as it uſed to do yearly, he would cauſe him to be
<pb n="205" facs="tcp:99272:108"/>Hanged, and cry out that he had wronged him. So the <hi>Roman</hi> People, when they hear that <hi>Verres</hi> has raiſed the Farm of the Tithes in <hi>Sicily,</hi> more than <hi>Sacerdos,</hi> to whom he ſucceed<g ref="char:EOLhyphen"/>ed, and whoſe Conduct is unblamable, might be apt to think that they have found a Man, who has well improved the Revenues; which accrue to us from Arable-Lands. But when they come to know that he has ſold away all the Utenſils of Plough-men, and whatever they had to pay the Taxes; that out of Covetouſ<g ref="char:EOLhyphen"/>neſs he has deprived Poſterity of all Hope, ranſack'd and plundered the Arable-Lands, and got a great deal by it; they will eaſily appre<g ref="char:EOLhyphen"/>hend, that <hi>Verres</hi> has very much wronged them, and think he deſerves to be put to Death.</q> 
                  <hi>Si quis villicus,</hi> &amp;c.</p>
               <p>If Princes and their Miniſters would think of this, they might apprehend that by extorting ex<g ref="char:EOLhyphen"/>orbitant Sums from their Subjects, they make 'em unable not only to pay as much afterwards, but alſo to pay moderate Taxes. Then Induſtry cea<g ref="char:EOLhyphen"/>ſes together with that which keeps it up; that is to ſay, when there is not Money enough among Trading-men, and the Riches of the State are kept too long in the Hands of the Prince. Then the Subjects are diſheartned; for who would ra<g ref="char:EOLhyphen"/>ther work for another than for himſelf? In a word, all thoſe thing produce an extreme Pover<g ref="char:EOLhyphen"/>ty, ſuch as that of the <hi>Indians,</hi> who are Slaves to their Kings, and had rather be in want of all things, than enrich them by their Labour, with<g ref="char:EOLhyphen"/>out getting any thing by it.</p>
               <p>A great Miniſter of State having been told by the famous <hi>Bernier,</hi> who publiſhed his <hi>Journey</hi> to <hi>Indoſtan,</hi> that the People were reduced to an extreme Poverty, all over the <hi>East-Indies,</hi> ask'd
<pb n="206" facs="tcp:99272:109"/>him what was the reaſon of it, ſince the <hi>Europeans</hi> ſent thither great Sums of Money every Year, to buy ſome of their Commodities. That Travel<g ref="char:EOLhyphen"/>ler anſwered him, That it was an eaſie thing to apprehend the Reaſon of it; which is, that there is no <hi>Property</hi> in that Country, all things belong<g ref="char:EOLhyphen"/>ing to the Prince, ſo that the People had nothing of their own. That Miniſter of State was not very well pleaſed with that Anſwer, which gave him to underſtand, that if they ſhould continue to ſay that all things belong to the King, in the Country he lived in, a flouriſhing Kingdom would by degrees be reduced to the ſame Weakneſs and Poverty.</p>
               <p>'Tis reported that another Traveller, not leſs known than the other, (I mean <hi>John Baptist Ta<g ref="char:EOLhyphen"/>vernier</hi>) having ſold the Jewels he had brought from the <hi>Indies,</hi> told a great Prince, That he de<g ref="char:EOLhyphen"/>ſigned to buy a Lordſhip in <hi>Switzerland;</hi> And that that Prince having ask'd him why he would not buy one in his Kingdom; the Traveller, who was no polite Man, anſwered: <hi>Becauſe I deſire that my Lordſhip may be my own.</hi> A clowniſh Anſwer in<g ref="char:EOLhyphen"/>deed, but which plainly ſhewed <hi>Tavernier</hi>'s mean<g ref="char:EOLhyphen"/>ing: <hi>viz.</hi> That whoever will enjoy the Fruits of his Labour, ought to retire from a Country, where the Taxes are unlimited.</p>
               <p>What can one think therefore of a Country, where all endeavours are uſed to leave as little Money as can be in the Hands of thoſe, to whom it belongs? Where they ſeem to be afraid that the next Generation ſhould find ſomething to live upon? All that one can think of it, is, that it is a beginning of Decay; which numerous Ar<g ref="char:EOLhyphen"/>mies, and great Preparations of War cannot con<g ref="char:EOLhyphen"/>ceal from thoſe, who know what can make a State flouriſh, and what can weaken it.</p>
               <p>
                  <pb n="207" facs="tcp:99272:109"/>There is a famous Common-wealth in <hi>Europe,</hi> where the Taxes are very great, if compared with what they pay in other Countries; and yet moderate enough, if the State of that Common-wealth be well conſidered. <hi>First,</hi> 'Tis a Coun<g ref="char:EOLhyphen"/>try, where the greateſt part of every one's Eſtate <gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>ies in Money, ſo that the great quantity of Mo<g ref="char:EOLhyphen"/>ney they have, leſſens its Value. <hi>Secondly,</hi> No Body pays a <hi>Real,</hi> or <hi>Perſonal</hi> Tax but thoſe who are able to do it, the common People paying no<g ref="char:EOLhyphen"/>thing in particular; whereas in other Countries they are over-burthen'd with Taxes. 'Tis true that the moſt neceſſary things for Humane Life are dear enough, but Workmen have the better Pay. And therefore whatever Complaints be made by thoſe, who have much ado to live in it; if they be compared with them, that pay the <hi>Tailles,</hi> as 'tis practiſed in other Countries, it will be found that they live much more happily than their Neighbours, as thoſe, who have tra<g ref="char:EOLhyphen"/>velled thither, know very well. <hi>Thirdly,</hi> Trad<g ref="char:EOLhyphen"/>ing Men are not much burthen'd, and it may be ſaid that thoſe, who contribute moſt to encreaſe the Publick Revenues by Trade, are moſt favour<g ref="char:EOLhyphen"/>ed. Trade is look'd upon in that Common-wealth as the chief thing, which makes every thing plentiful in it, and they have regard to the Hazard which Merchants run in their Commerce, for which Reaſon they are but little burthened.</p>
               <p>It muſt be confeſt that thoſe, that cannot Trade, and who live upon their Eſtates, are very much burthened in time of War; they loſe one half of the Revenues due to them from the State, or Towns: But it is an unavoidable Inconvenien<g ref="char:EOLhyphen"/>cy. For a War cannot be ſuſtained without Mo<g ref="char:EOLhyphen"/>ney, and Money cannot be had but where it is to be found. All that can be wiſhed by thoſe who
<pb n="208" facs="tcp:99272:110"/>contribute ſo much to the Charges of the War, is that it be never undertaken, but when it is abſolutely neceſſary for the Preſervation of the State, that the Publick Money be well Huſ<g ref="char:EOLhyphen"/>banded, and that a Peace be made, as ſoon as it can be, with Safety and Honour. That Com<g ref="char:EOLhyphen"/>mon-wealth never fails to do it, and if at any time there is any Fault committed in this re<g ref="char:EOLhyphen"/>ſpect, they are ſuch Faults as are committed where-ever there are Men; and are not Steps deliberately made by the Supreme Power in or<g ref="char:EOLhyphen"/>der to impoveriſh the Subjects of the State, as 'tis practiſed in ſeveral Kingdoms. Beſides, 'tis a great Comfort for the Subjects of that Com<g ref="char:EOLhyphen"/>mon-wealth, when they pay great Contributions, that they are ſure that no War is ever underta<g ref="char:EOLhyphen"/>ken by the Common-wealth, but for the Preſer<g ref="char:EOLhyphen"/>vation of their Liberty, for the ſake of which every Body ought freely to part with his Money. How many Princes are there, who do not make War for the good of their Subjects, but only to ſatisfy their Ambition; and whoſe Victories and Conqueſts make their People greater Slaves and more unhappy than before? Which puts me in mind of a remarkable Anſwer of a Roman Sena<g ref="char:EOLhyphen"/>tor, who at a time when the State was engaged in a dangerous War, having uſed his endeavours to get a Covetous and Intereſted Man, tho' his Enemy, to be elected Conſul, becauſe he was ve<g ref="char:EOLhyphen"/>ry well skill'd in Military-Affairs, rather than a<g ref="char:EOLhyphen"/>ny other, who were not able to command the Armies of the Republick, anſwered thoſe, who were ſurpriſed at it:<note n="†" place="margin">A Gell. <hi>Lib.</hi> IV. <hi>c.</hi> 8.</note> 
                  <q>That they had no rea<g ref="char:EOLhyphen"/>ſon to wonder, if he had rather be Plunder'd than Sold: <hi>Nihil est quod miremini, ſi malui com<g ref="char:EOLhyphen"/>pilari quàm venire.</hi>
                  </q>
               </p>
               <p>
                  <pb n="209" facs="tcp:99272:110"/>The third thing, which is abſolutely neceſſary, to make a State Flouriſh, is that its Members, and thoſe who govern it, ought to agree among them<g ref="char:EOLhyphen"/>ſelves, and entirely mind the Publick Good. If in a kingly Government, when the King can under<g ref="char:EOLhyphen"/>take nothing of Moment, nor make any alterati<g ref="char:EOLhyphen"/>on in the Laws, without the conſent of the States, it happens that the King aims at an Arbitrary Pow<g ref="char:EOLhyphen"/>er, and that the States on the contrary make it their Buſineſs to preſerve their Laws and Liber<g ref="char:EOLhyphen"/>ties; ſuch a Diviſion will neceſſarily unable them to Defend themſelves Abroad, and make good Laws at Home. The King is wholly taken up with the Thoughts of ſurpriſing and ſubduing the States, if he can do it; and the States being bu<g ref="char:EOLhyphen"/>ſied in defending their Liberty againſt Craft and Violence, cannot mind things of leſs Moment. In the mean time, a thouſand Diſorders are com<g ref="char:EOLhyphen"/>mitted at Home, and no care is taken to prevent the Evils, which threaten them Abroad. Such a Spectacle has been ſeen Fourſcore Years and more in <hi>England,</hi> where Kings and Parliaments were ſo taken up with their publick and private Diviſions, that they thought of nothing elſe. In the mean time, a neighbouring Kingdom did whatever it pleaſed, and put itſelf in a Capacity to moleſt all its Neighbours. Nay, it was al<g ref="char:EOLhyphen"/>moſt ready to Invade a Common-wealth, whoſe Forces joyned with its own, would have ſerved to put in Fetters not only the Parliament, but alſo the King of <hi>England.</hi> During that interval of time, they might have enacted many Laws, which <hi>England</hi> very much wants, as may be ſeen by the Experience of its Neighbours, eſpecially the <hi>
                     <g ref="char:V">Ʋ</g>nited Provinces.</hi>
               </p>
               <p>
                  <pb n="210" facs="tcp:99272:111"/>In a Common-wealth made up of equal Mem<g ref="char:EOLhyphen"/>bers, a good Union in procuring the common Good, is of very great uſe to make it Flouriſh, and Diſſenſion is the moſt dangerous thing in the World. We have ſeen it, in theſe very Provin<g ref="char:EOLhyphen"/>ces, when in the Year 1672. they were like to be altogether ruined.<note n="†" place="margin">
                     <hi>Introd. ad Hist.</hi> Cap. VI. n. 21.</note> 
                  <hi>Samuel Pufendorf,</hi> who was a very Great Man, has in vain enquired for ſome other Reaſons of the extraordinary Progreſs the Enemies made in ſo ſhort a time againſt that Common-wealth. There were no other but Diſ<g ref="char:EOLhyphen"/>ſenſion, which hindred it from making the ne<g ref="char:EOLhyphen"/>ceſſary Preparations againſt the Invaſion of its Enemies.</p>
               <p>No Body doubts that Concord will make a State Flouriſh, and that Diſcord is very dange<g ref="char:EOLhyphen"/>rous to it; but care muſt be taken to have a right Notion of the Meaning of thoſe Words. A Con<g ref="char:EOLhyphen"/>cord uſeful to a Monarchical or Ariſtocratical Government, is ſuch as aims at the general Good of thoſe, who live under it. If in a Monarchi<g ref="char:EOLhyphen"/>cal State, wherein the Power of the Monarch is limited by the Laws, the chief Members of the State ſhould of their own accord, or by force a<g ref="char:EOLhyphen"/>gree to ſubmit all the Laws to the Prince's Will, without having any regard to the Good of the State, ſuch an Union would not be at all advan<g ref="char:EOLhyphen"/>tageous to it. It would change a Society of free Perſons, into a Company of unhappy Slaves. The Readineſs of the <hi>Chineſes</hi> to obey their King blindly, does but confirm his Tyranny, and en<g ref="char:EOLhyphen"/>creaſe their Miſery. For thoſe, who depend on the Will of one Man, ſubject to a thouſand Paſ<g ref="char:EOLhyphen"/>ſions, whoſe Fancies can be reſtrained by no Law, can be ſure of nothing. Such a Man has ſome Favourites, who have other Favourites under them, and ſuffer themſelves to be Bribed; and ſuch
<pb n="211" facs="tcp:99272:111"/>a Form of Government is but a Subordination of Tyrants, every one of whom endeavours to get ſomething by the Slavery of the People.</p>
               <p>But 'tis ſaid, That the general Obedience of the <hi>Chineſes,</hi> ſerves to maintain the Peace in their Country; and that they enjoy thereby all the Advantages which a good Union can procure: They mean all the Advantages, which can be en<g ref="char:EOLhyphen"/>joyed in Slavery. But there is not one Free-Man but had rather ſee more frequent Diſorders, than to undergo a perpetual Slavery. Beſides, 'tis falſe that there are no Civil Wars under ſuch a Form a Government. The moſt enſlaved People will be at laſt weary of an exceſſive Tyranny, and, at the firſt opportunity, will ſhew that the Love of Liberty is not quite ſtifled in their Hearts. Such a thing has happened ſeveral times among the <hi>Chineſes</hi> and <hi>Turks.</hi> Few People be<g ref="char:EOLhyphen"/>ing concern'd in keeping up Arbitrary Power in a certain Family, or a certain Perſon, and the greateſt part having reaſon to complain of it; few will oppoſe a Change in the Government, and other<g ref="char:punc">▪</g> believe that if they get nothing, they will loſe but little by it.</p>
               <p>The ſame ought to be ſaid of an Ariſtocratical Government. The Union of thoſe, who Govern ſuch a State, would be of no uſe, unleſs it pro<g ref="char:EOLhyphen"/>cured the Obſervation of the Laws, and the ge<g ref="char:EOLhyphen"/>neral Good of the Common-wealth. This we may learn from the Hiſtory of the <hi>Thirty Tyrants</hi> of <hi>Athens,</hi> and the <hi>Decemviri</hi> of <hi>Rome.</hi> The Uni<g ref="char:EOLhyphen"/>on of thoſe Men ſerved only to oppreſs the Peo<g ref="char:EOLhyphen"/>ple, and make 'em miſerable; becauſe their chief Deſign was to ſatisfy their Paſſions, with<g ref="char:EOLhyphen"/>out having any regard to the Publick Good.</p>
               <p>Concord may be alſo conſidered with reſpect to the People, who, when the Government is ſo ſet<g ref="char:EOLhyphen"/>led,
<pb n="212" facs="tcp:99272:112"/>they may quietly enjoy the Fruits or their Labour, by obeying the Laws of their Country, (which no Member of the Society can alter, or tranſgreſs at his pleaſure) ought to think them<g ref="char:EOLhyphen"/>ſelves happy, and to obey unanimouſly the Or<g ref="char:EOLhyphen"/>ders of the Supreme Power. To keep the Mul<g ref="char:EOLhyphen"/>titude in ſo good an Union, 'tis neceſſary not on<g ref="char:EOLhyphen"/>ly that they be the better for it, but alſo that they ſhould know their own Happineſs. With<g ref="char:EOLhyphen"/>out which, there will always be ſome reſtleſs Men, who having loſt all they had by Debauche<g ref="char:EOLhyphen"/>ry and Idleneſs, would attempt to recover it by ſome Diſturbance. Such Men will eaſily per<g ref="char:EOLhyphen"/>ſuade a People, who think they live unhappily, to riſe up againſt their Sovereign, on the firſt occaſion. On the contrary, when the People are generally perſuaded that they cannot better their Condition by a Change, and that they ſhould ha<g ref="char:EOLhyphen"/>zard loſing much by it, it is a very difficult thing to ſeduce them. I could make ſeveral Obſerva<g ref="char:EOLhyphen"/>tions on this Subject; but it is not my deſign to write a general Treatiſe of Politicks.</p>
               <p>The Union of thoſe, who govern a State, and of the People, ought to aim at the Publick Good; from whence it follows, that whatever Union hath not ſuch an Aim, is prejudicial to it. It ſhould rather be call'd a <hi>Conſpiracy</hi> than an <hi>
                     <g ref="char:V">Ʋ</g>nion;</hi> ſince the Name of a Virtue cannot be reaſonably given to a thing, which prejudices or deſtroys the Socie<g ref="char:EOLhyphen"/>ty. What has been ſaid of the Civil, may be ſaid of the Eccleſiaſtical Society, which can only Flou<g ref="char:EOLhyphen"/>riſh by the great number of its Members, and by Learning (for Learning is in that Society what Riches are in the other) and Concord. Not to ſpeak now of the Number and Learning of ſuch a Society; I ſhall only obſerve that the Union of thoſe, who govern it, ought not to be a tyran<g ref="char:EOLhyphen"/>nical
<pb n="213" facs="tcp:99272:112"/>Conſpiracy, which deſtroys it. Such is, for Example, the Union of the <hi>Inquiſitors</hi> in <hi>Spain</hi> and <hi>Italy,</hi> who perfectly agree among themſelves, but to do what? To hinder <hi>Lay-men,</hi> as they call 'em, and Church-men, (who might diſcover ſome Errors introduced into Religion out of Ignorance, or Abuſes crept into the Diſcipline, through Am<g ref="char:EOLhyphen"/>bition,) from propoſing at any time a Reforma<g ref="char:EOLhyphen"/>tion; and conſequently to keep every Body in a profound Ignorance, or an unlawful Diſſimulati<g ref="char:EOLhyphen"/>on and Hypocriſy. It were much better for the Church, if there were many Diſputes rather than a perpetual Tyranny, which hinders Men from being inſtructed in the Chriſtian Religion, and convinced of the Truth of it, by good Reaſons.</p>
               <p>I ſhall ſay no more on this Subject, becauſe I intend only to treat of the Decay of the Civil Society in ſeveral States: But I muſt anſwer an Objection. 'Tis ſaid, That it is abſolutely ne<g ref="char:EOLhyphen"/>ceſſary to ſuppreſs Diverſity of Opinions in mat<g ref="char:EOLhyphen"/>ters of Religion; becauſe under pretence of Re<g ref="char:EOLhyphen"/>ligion the State is divided into ſeveral Factions, which are ſo incenſed againſt one another, that they often break into an open War, and uſe one another moſt barbarouſly. And 'tis uſual on this occaſion to heap up Examples of Diſorders and Civil Wars, which happen'd in ſeveral States, under pretence of Religion.</p>
               <p>But what will follow from thence? Nothing but that as ſoon as a Religion, whatever it be, is eſtabliſhed in a Country, no Alteration ought to be allowed in it, for fear it ſhould cauſe ſome Diſturbance. But ſuch a Principle will juſtify all the Proceedings of the Heathens, Jews, and Ma<g ref="char:EOLhyphen"/>hometans againſt the Chriſtian Religion; which they have perſecuted, to preſerve the Publick Peace in the Countries, wherein their Religion
<pb n="214" facs="tcp:99272:113"/>was the ſtrongeſt. Beſides, 'tis falſe that the To<g ref="char:EOLhyphen"/>leration of ſeveral Religions cauſes any Diſtur<g ref="char:EOLhyphen"/>bance: On the contrary, Perſecution neceſſarily produces all the Diſturbances, which follow from the diverſity of Opinions. Were all thoſe, who obey the Civil Laws, tolerated, and were Men perſuaded that Humanity, not to mention Reli<g ref="char:EOLhyphen"/>gion, requires of 'em that they ſhould bear with one another, they would live moſt happily in the World, tho' they were of different Opinions. But when Men are perſuaded that the greateſt number has the right of deciding what People are to believe, and of perſecuting all thoſe, who will not ſubmit to their Judgment; when the ſtrong<g ref="char:EOLhyphen"/>eſt Party begins to uſe ill the Weaker, till it he forced at leaſt to diſſemble its Belief; then Di<g ref="char:EOLhyphen"/>ſturbances begin, and Perſecutors deſtroy the Ci<g ref="char:EOLhyphen"/>vil Society, under pretence of Defending Religi<g ref="char:EOLhyphen"/>on. In a word, they, who only deſire to be to<g ref="char:EOLhyphen"/>lerated, commit no Diſorder; and none, but thoſe who Perſecute them, Diſturb the State.</p>
               <p>But Church-men, ſay they, ſtir up the People to uſe one another Ill; and Great Men often take hold of ſuch an Opportunity, to raiſe dangerous Diſturbances. But that very thing ſhews that it is not Toleration, but the want of it, which diſturbs the State. Were Men perſuaded, as of a Maxim eſſential to Religion and Policy, that they ought to bear with one another, as long as they obſerve all the Duties of the Civil Society; the Diſcour<g ref="char:EOLhyphen"/>ſes of Church-men, or the Cabals of Great Per<g ref="char:EOLhyphen"/>ſons would not be able to diſturb the Peace of the State, under pretence of Religion.</p>
               <p>But it is not out of Love for the peace of the State, or out of a deſign to do it Good, that Church-men have oppoſed Toleration, and eſtabliſhed the contrary Opinion as a Religious Doctrine:
<pb n="215" facs="tcp:99272:113"/>No, they have done it out of a deſire of Domi<g ref="char:EOLhyphen"/>neering, of not being contradicted, and of en<g ref="char:EOLhyphen"/>creaſing their Revenues, which grow more conſi<g ref="char:EOLhyphen"/>derable in proportion to the number of thoſe who ſubmit to their Deciſions. If Princes encroach never ſo little on their pretended Privileges, they will endanger the Peace and Tranquillity of the State, rather than abate any thing. If the State enjoys a profound Peace, notwithſtanding the di<g ref="char:EOLhyphen"/>verſity of Opinions; they don't ſcruple to diſturb it, that they may oppreſs ſuch as they do not like.</p>
               <p>If was not for any Sedition that <hi>Ferdinand</hi> and <hi>Iſa<g ref="char:EOLhyphen"/>bella</hi> expell'd the <hi>Jews</hi> out of <hi>Spain</hi> in 1492. The <hi>Jews</hi> had no Authority in the <hi>State,</hi> and were contented to enjoy the liberty of Trading quietly: They were not accuſed of any illegal Practices againſt the Government. The zealous <hi>Inquiſitors</hi> expell'd them, to have an occaſion of Enriching themſelves with the Spoils of a great many Families, and not to do the State a good Service. The ill Deſigns of the <hi>Moors</hi> might alſo have been very eaſily prevent<g ref="char:EOLhyphen"/>ed, in the ſame Kingdom, after they had been ſub<g ref="char:EOLhyphen"/>dued, without making <hi>Spain</hi> a deſert Country, by driving them out of it. I could add more conſi<g ref="char:EOLhyphen"/>derable and <hi>later</hi> Examples of People ill uſed, not for having committed any Diſorder, but by the Suggeſtion and Conſpiracy of Church-men; whoſe Diviſions, in matters of Religion, have never been ſo prejudicial to any State, as the fa<g ref="char:EOLhyphen"/>tal Union of the greater Number to oppreſs the leſſer.</p>
               <p>One may eaſily conclude from what has been ſaid, that the States, the Laws whereof tend to en<g ref="char:EOLhyphen"/>creaſe the number of the People, and make them quietly enjoy the Fruits of their Labour, by re<g ref="char:EOLhyphen"/>quiring of them no more than they are able to
<pb n="216" facs="tcp:99272:114"/>pay; and where they, that command, and they that obey, make the Publick Good their chief End, or do nothing at leaſt, but what contri<g ref="char:EOLhyphen"/>butes to it; one may, I ſay, eaſily conclude that States, which go upon ſuch Principles, muſt needs be Flouriſhing; and on the contrary, that they, which have oppoſite Maxims, muſt neceſſarily fall to Decay. Therefore any State, which expels Loyal and Faithful Subjects, and leſſens the Num<g ref="char:EOLhyphen"/>ber of them by any means, whatever they be; any State, wherein they are oppreſt with <hi>Tailles</hi> and Impoſts, whereby they are ſo impoveriſhed as not to be able to exerciſe their Induſtry: Laſtly, any State, wherein they are not unanimous in procuring the Publick Good, contains in itſelf ſome Principles, which will inſenſibly deſtroy it, unleſs ſuch an Evil be timely prevented. But the Remedy neceſſary for the Cure of ſuch a Diſeaſe can be propoſed only by Men, who have nobler Thoughts than the Vulgar. For the com<g ref="char:EOLhyphen"/>mon ſort of People mind only their private Good, and are no farther concern'd in what happens in the State, than as ſome few Perſons, whom they favour, get or loſe by it for the preſent, without caring for others, or for the time to come.</p>
            </div>
            <div n="6" type="chapter">
               <pb n="217" facs="tcp:99272:114"/>
               <head>
                  <hi>CHAP. VI.</hi> A Vindication of Providence from the Objection of the <hi>Manichees.</hi>
               </head>
               <p>MR. <hi>BAYLE</hi> has diſplaid, in ſeveral pla<g ref="char:EOLhyphen"/>ces of his <hi>Dictionary,</hi> the Objections of the <hi>Manichees</hi> againſt the Unity of one Holy and Boun<g ref="char:EOLhyphen"/>tiful God, and even furniſhed them with ſome Arguments, to attack the ſeveral Syſtems of the Chriſtians. He thinks that when they argue a<g ref="char:EOLhyphen"/>gainſt us, they are much ſtronger than we, and that the beſt way for all the Sects of Chriſtianity is to be ſilent, and to believe what the Scripture ſays, without troubling themſelves whether what it teaches, agrees with the Light of Reaſon, or no. I am not of his Opinion, and were I at lei<g ref="char:EOLhyphen"/>ſure, I would undertake to ſhew at large that he is miſtaken, when he ſays that they have ſo great an Advantage over all Chriſtians, whoever they be, I ſhall only ſet down here ſome Principles, which may be made uſe of, to bring the <hi>Mani<g ref="char:EOLhyphen"/>chees</hi> from their Error concerning the <hi>Ill Princi<g ref="char:EOLhyphen"/>ple,</hi> which they joyn with the <hi>Good</hi> one; but I muſt firſt of all make two Obſervations.</p>
               <list>
                  <item>The firſt is, That by anſwering the Objecti<g ref="char:EOLhyphen"/>ons of the <hi>Manichees,</hi> I do not deſign to wrong Mr. <hi>Bayle,</hi> whom I do not at all ſuſpect to favour their Opinions. I am perſuaded that he has ta<g ref="char:EOLhyphen"/>ken a philoſophical Liberty of Arguing <hi>pro</hi> and <hi>con,</hi> in many caſes, only to exerciſe thoſe who underſtand the Matters he treats of, and not to favour thoſe, whoſe Arguments he alledges. The Objections he makes are ſuch as may be made in
<pb n="218" facs="tcp:99272:115"/>an Auditory of Divinity and Philoſophy; where<g ref="char:EOLhyphen"/>in the greater an Objection is, the more Honour there is in reſolving it. He may with reaſon re<g ref="char:EOLhyphen"/>quire of his Readers that they ſhould do him that Juſtice, and it cannot be denied him. For my part, I am very willing to grant his Requeſt; but I think I may likewiſe be allow'd the liber<g ref="char:EOLhyphen"/>ty of Anſwering his Objections, requiring that no odious Application of my Anſwers, be made to the Author himſelf.</item>
                  <item>The ſecond thing I ſhall obſerve, is, That as Mr. <hi>Bayle</hi> thought he might afford the <hi>Manichees</hi> ſuch Arms as he pleaſed; I may alſo be allow'd to ward off their Blows, as I ſhall think fit. He thought it was a great Mortification for Humane Reaſon not to be able to defend Providence, a<g ref="char:EOLhyphen"/>gainſt one of the moſt ridiculous Sects that ever were; but I think that one of the leaſt approved Sects among Chriſtians, is able to anſwer all the Arguments of the <hi>Manichees.</hi> As he pretends not to defend the Syſtem of thoſe Hereticks, or approve of the Arguments which he furniſhes them with; I ought to have the ſame Liberty with reſpect to <hi>Origen,</hi> in whoſe Name, if I may ſo ſay, I ſhall undertake to anſwer the <hi>Manichees,</hi> I declare I will neither defend nor approve all that he ſaid, nor all that one of his Diſciples is going to ſay. I am not at all concern'd in his Re<g ref="char:EOLhyphen"/>putation, or Doctrine; and every Body may think of 'em as they pleaſe. The preſent Queſtion is not to ſatisfy any Body on this Subject, but only to ſtop the Mouth of the <hi>Manichees,</hi> by introdu<g ref="char:EOLhyphen"/>cing an <hi>Origenest</hi> diſputing with them. If ſuch a Man can ſilence a <hi>Manichee,</hi> what may not one expect from thoſe, who ſhould argue much bet<g ref="char:EOLhyphen"/>ter than <hi>Origen</hi>'s Diſciples? But I leave it to the Judgment of Divines and Philoſophers. I think
<pb n="219" facs="tcp:99272:115"/>that an <hi>Origenist,</hi> having read all the Objections of the <hi>Manichees,</hi> might argue thus:</item>
               </list>
               <p>
                  <q>The <hi>Manichees</hi> pretend they can prove that we muſt acknowledge an <hi>Ill Principle,</hi> that is to ſay, a miſchievous One, and an Enemy to Virtue, by reaſon of two things which we ob<g ref="char:EOLhyphen"/>ſerve in the World. The one is <hi>Phyſical Evil,</hi> to which Men are ſubject; ſuch as are Diſea<g ref="char:EOLhyphen"/>ſes, Pains, all the Inconveniences of Humane Life; the other is <hi>Moral Evil,</hi> that is to ſay, Vice, and whatever is conſequent to it. The <hi>Manichees</hi> are very careful to ſet forth all the Moral and Phyſical Evils, which happen to Men; and then they ſay, that if the Principle, which governs the World, is the Author of thoſe Evils, he is neither a benign Being, nor a Lover of Virtue; and that if he permits them, tho' he ſees and can hinder 'em, he is altoge<g ref="char:EOLhyphen"/>ther unconcern'd for our Miſeries, and our good Actions. They add, that it is manifeſt, that Goodneſs is not a Property of that Being, ſince he has decreed to condemn the greateſt part of Men to everlaſting Puniſhments, or at leaſt that he hinders 'em not from running headlong into thoſe dreadful Torments; tho' he is not ignorant of it, and can eaſily prevent ſo terrible a Miſery.</q>
               </p>
               <p>Our <hi>Origenist</hi> would go on and ſay, <q>What the <hi>Manichees</hi> ſay concerning the Moral and Phyſical Evils, which happen among Men, cannot be denied; nor can it be doubted but that if he, who governs them, were the Au<g ref="char:EOLhyphen"/>thor of their Vices, he would be an Enemy to Virtue in general, and to Juſtice in particular, if he ſhould puniſh them for Faults which him<g ref="char:EOLhyphen"/>ſelf cauſed them to commit.</q>
               </p>
               <p>
                  <pb n="220" facs="tcp:99272:116"/>
                  <q>But it is not true that Men neceſſarily com<g ref="char:EOLhyphen"/>mit Faults, which God puniſhes. Neceſſity is inconſiſtent with what we call a puniſhable Fault, as well as with an Action capable of Reward. Either of 'em muſt have been done freely, that is, ſo as one might not have done it, to deſerve Reward or Puniſhment. It is a Maxim ac<g ref="char:EOLhyphen"/>knowledged by all the Law-givers in the World, which no Body can reaſonably op<g ref="char:EOLhyphen"/>poſe. Therefore God only <hi>permits</hi> Men to tranſgreſs his Laws, when he has given 'em whatever is neceſſary to obſerve them.</q>
               </p>
               <p>
                  <q>If he does not hinder it, tho' he ſees it, and is able to keep us to our Duty; 'tis becauſe he has made us Free, that there might be room for Virtue and Vice, Blame and Praiſe, Re<g ref="char:EOLhyphen"/>wards and Puniſhments. Every one may be convinced of it by his own Experience, and his inward ſenſe of the Faculty he has of do<g ref="char:EOLhyphen"/>ing or not doing good or bad Actions, which deſerve to be praiſed or blamed. This all Law-givers and Magiſtrates ſuppoſe, as an undeni<g ref="char:EOLhyphen"/>able Principle; ſine they reward or puniſh Men, according as they obey or break the Laws.</q>
               </p>
               <p>Our <hi>Origenist</hi> would go on ſtill, and ſay: <q>I confeſs that there ariſes a great Inconvenience from thence, <hi>viz.</hi> That Men can make an ill uſe of the Power they have of obeying or diſ<g ref="char:EOLhyphen"/>obeying the Divine Laws; and God could not be ignorant of it, even tho' he had not foreſeen it, ſince all Men diſobey his Laws. This is the reaſon why he does not ſtop the Current of Phyſical Evils, which overflow the World. Sinners do not deſerve that God ſhould inter<g ref="char:EOLhyphen"/>poſe after a Supernatural manner, to free them
<pb n="221" facs="tcp:99272:116"/>from thoſe Evils, and they cannot complain of 'em.</q>
               </p>
               <p>
                  <q>But, why, ſay the <hi>Manichees,</hi> has God crea<g ref="char:EOLhyphen"/>ted Men liable to Sin, ſine he could not be ignorant of the Evils, which would follow from it? I anſwer, That Men cannot complain of God upon that account, for two Reaſons. The firſt is, That he does not require of Men, that they ſhould be without Sin; which would be unjuſt, as being above their Nature. The ſecond is, That God damns no Body meerly for having ſinned, but for having not repented. If he has made 'em frail, he only requires of 'em what the frailty of their Nature is capable of.</q>
               </p>
               <p>
                  <q>Beſides it was not neceſſary that God ſhould prevent or ſtop Moral and Phyſical Evils, which are the Effects or Puniſhments of Men's Vices; to be accounted a benign Being, and a Lover of Virtue. That we may be convin<g ref="char:EOLhyphen"/>ced of it, let us examine 'em ſingly: But we muſt raiſe ourſelves above the Notions of the Vulgar concerning the Duration and Great<g ref="char:EOLhyphen"/>neſs of the Evils, which happen either during the whole Life of each particular Man, or all the time God will be pleaſed, that this Earth ſhall continue. To give an acount of the Con<g ref="char:EOLhyphen"/>duct of an infinite Being, as much as it is poſ<g ref="char:EOLhyphen"/>ſible for us to do, we muſt, as it were, forget that we are limited, and place ourſelves, if I may be allowed to ſay ſo, in the room of him, who is Infinite. Or elſe we ſhall not be able to defend his Cauſe, or give any good account of what he does. God does not act by the li<g ref="char:EOLhyphen"/>mited and weak Notions of Men, which are the Rules of their Conduct; which made him
<pb n="222" facs="tcp:99272:117"/>ſay by a Prophet, <hi>That his Ways are not our Ways, nor his Thoughts our Thoughts.</hi>
                  </q>
               </p>
               <p>
                  <q>The phyſical Evils we ſuffer, ſeem to us to be intolerably long, if they laſt as long as we live, or only ſome Years. We complain and impatiently cry out that God delays too long to help us; eſpecially if thoſe Evils are ve<g ref="char:EOLhyphen"/>ry violent. But if we put together all the Evils, which have happen'd, and ſhall happen to Mankind, whilſt this Earth ſubſiſts; our weak Imagination is troubled and terrified, and we are apt to think that he, who governs the World, has ſcarce any care of us, and is nothing leſs than a bountiful Being. But if the Almigh<g ref="char:EOLhyphen"/>ty ſhould all of a ſudden raiſe our Minds to a State of Perfection, whereby we might have a clear view of the Duration of the Earth, ſuch as it is when compared with Eternity, and ſee the moment it begun, and the moment it will ceaſe to be; that length of time, which fright<g ref="char:EOLhyphen"/>ens us, would diſappear, and we would ſay that there is an infinitely leſs proportion be<g ref="char:EOLhyphen"/>tween It and Eternity, than there is between one Minute and a Hundred Millions of Years. Then the Evils, which now extort ſo bitter Complaints from us, and ſeem to us to be ſo dreadful, would not move us in the leaſt, be<g ref="char:EOLhyphen"/>cauſe of their ſhort duration. Among Men, if a Child be ſick, they who have him under Cure, do but laugh at him, when he complains of the Bitterneſs of a Remedy which they give him; becauſe they know that in a very ſhort time he will be cured by it. There is an infinite greater diſproportion between God and the moſt underſtanding Men, than there is between 'em and the moſt ſimple Children. So that we cannot reaſonably wonder, that God ſhould
<pb n="223" facs="tcp:99272:117"/>look upon the Miſeries we ſuffer, as almoſt nothing; ſince he only has a compleat <hi>Idea</hi> of a Eternity, and looks upon the beginning and end of our Sufferings as being infinitely near<g ref="char:EOLhyphen"/>er than the beginning and end of one Mi<g ref="char:EOLhyphen"/>nute.</q>
               </p>
               <p>
                  <q>We ought to reaſon after the ſame manner a concerning Vices and vicious Actions, which laſt not long with reſpect to God. If a Clock-maker ſhould make a <hi>Pendulum,</hi> which being once wound up, would go right for a Year to<g ref="char:EOLhyphen"/>gether, abating two or three <hi>Seconds,</hi> which would not be equal, when it begins to go; would any one ſay that ſuch a Clock-maker is no exact and skilful Artiſt? In like manner, if one Day rectifies for all Eternity the Diſorders which the ill uſe of Mens Liberty has been the cauſe of; will any Body wonder that God made 'em not to ceaſe during the moment Men lived on the Earth?</q>
               </p>
               <p>Our <hi>Origeniſt</hi> would go on ſtill, and ſay: <q>But I perceive that the <hi>Manichees</hi> will object to me the everlaſting Puniſhments, with which God threatens impenitent Sinners in the Scripture, that is to ſay, the greateſt part of Men. I don't deny but that Chriſt threatens the Wick<g ref="char:EOLhyphen"/>ed with an <hi>Eternal Fire,</hi> and I will not inſiſt on the Ambiguity of thoſe words; but how do the <hi>Manichees</hi> know that the ſupreme Law-giver of the World has not the Right of remit<g ref="char:EOLhyphen"/>ting the Puniſhments, where-with he threatens the Wicked, when he ſhall think fit? When a Sovereign Prince condemns any one to a per<g ref="char:EOLhyphen"/>petual Impriſonment, he always expreſſes him<g ref="char:EOLhyphen"/>ſelf after an abſolute manner; but he does not tie his hands, ſo as not to be able to remit
<pb n="224" facs="tcp:99272:118"/>Puniſhment of thoſe, whom he has con<g ref="char:EOLhyphen"/>demned.</q>
               </p>
               <p>
                  <q>When God promiſes ſomething to his Crea<g ref="char:EOLhyphen"/>tures, his Supreme Goodneſs and Faithfulneſs oblige him to make it good; and notwithſtand<g ref="char:EOLhyphen"/>ing the infinite Diſtance there is between him and us, we might juſtly complain that we were deceived, if he did not perform his Promiſe. But if, after he has threatned free Creatures, to keep 'em in awe, and begun to puniſh them, without giving 'em any Hopes of ſeeing an end of their Puniſhments; he thinks they have ſuf<g ref="char:EOLhyphen"/>fered enough, and makes 'em afterwards eter<g ref="char:EOLhyphen"/>nally Happy; who can complain of him? Is there any thing in it that is unworthy of the Di<g ref="char:EOLhyphen"/>vine Goodneſs, and is not ſuch a Notion very agreeable to the <hi>Idea</hi> we have of an infinite Mercy, which conſequently is not to end with the ſhort duration of Mens Lives, to give way to an eternal Severity?</q>
               </p>
               <p>There is no need our <hi>Origenist</hi> ſhould ſpeak any longer on this Subject. What he has ſaid, is ſufficient to ſtop the Mouth of the <hi>Manichees;</hi> and I do not deſign to ſhew that his Opinion is a plau<g ref="char:EOLhyphen"/>ſible one, by enlarging upon it, and confirming it with ſuch Arguments, as in all likelihood <hi>Ori<g ref="char:EOLhyphen"/>gen</hi> uſed to confirm his Opinion. I have had no other Deſign than to ſhew that the <hi>Manichees</hi> would have no cauſe to triumph over Humane Reaſon, if they ſhould have to do with ſuch Men as could but defend themſelves as well as <hi>Origen,</hi> whoſe Opinion is notwithſtanding re<g ref="char:EOLhyphen"/>jected by every Body. After all, there is no Compariſon to be made between the Opinions of the <hi>Origeniſts,</hi> as I have fairly repreſented 'em, and <hi>Manicheiſm,</hi> or the Doctrine of the Two Principles. The latter is altogether inconſiſtent
<pb n="225" facs="tcp:99272:118"/>with the Chriſtian Religion, one Eſſential Arti<g ref="char:EOLhyphen"/>cle whereof is to acknowledge but one God Crea<g ref="char:EOLhyphen"/>tor of all Men; whereas <hi>Origen</hi>'s Opinion may be conſiſtent with the Belief of all the Eſſential Articles of Religion. That Great Man was ne<g ref="char:EOLhyphen"/>ver call'd a Heretick for it, whilſt he lived; and it would be very hard to declare him Damned, after his Death, meerly becauſe of that ſingle Opinion. Beſides, ſince the <hi>Manichees</hi> muſt be confuted by Reaſon rather than Revelation, the greateſt part whereof they rejected; it muſt be confeſt that <hi>Origen</hi>'s Method, being not contra<g ref="char:EOLhyphen"/>ry to Reaſon, may be made uſed of in ſuch a Caſe as this. If any one at this day could not be reclaimed any other way, as it might happen; it would not be amiſs to argue with him accord<g ref="char:EOLhyphen"/>ing to this Method; ſince it is paſt doubt it were better to be an <hi>Origenist,</hi> than a <hi>Deist,</hi> an <hi>Atheist</hi> or a <hi>Manichee.</hi> For my part, I undertook this ſmall Eſſay, only to take off a little of the <hi>Ma<g ref="char:EOLhyphen"/>nichees</hi> Preſumption, and excite Divines to treat of this Matter, which would require a whole Volume, if it were particularly examined.</p>
            </div>
            <div n="7" type="chapter">
               <pb n="226" facs="tcp:99272:119"/>
               <head>
                  <hi>CHAP. VII.</hi> Men eaſily believe what their Paſſions ſuggest to them.</head>
               <p>MEN are apt to Believe what they Deſire; and the weakeſt Reaſons, which perſuade 'em, appear to 'em like Demonſtrations. Af<g ref="char:EOLhyphen"/>ter they have thus deceived themſelves, the de<g ref="char:EOLhyphen"/>ciſive way wherewith they diſcourſe of what they Believe, ſerves to deceive others; or at leaſt they fancy they have perſuaded them with Reaſons, the weakneſs whereof would be palpable, if they were free from Paſſion. <hi>Quae volumus, &amp; credimus libenter, &amp; quae ſentimus ipſi, reliquos ſentire putamus.</hi> They are <hi>Caeſar</hi>'s words in this Commentaries, Book II. Chap. 27. <hi>We willingly Believe,</hi> ſays he, <hi>what we Deſire, and eaſily perſuade ourſelves that others are of the ſame Mind.</hi>
               </p>
               <p>We find in the <hi>Perroniana, That Cardinal</hi> Sfor<g ref="char:EOLhyphen"/>za, <hi>who did not believe the Power of the</hi> Pope, <hi>no more than ſeveral other things, told Cardinal</hi> du Perron <hi>that it was an eaſie thing to prove it at</hi> Rome. The reaſon of it is, that they, who have a mind to get Preferments at <hi>Rome,</hi> muſt either believe the <hi>Pope</hi>'s Power, or pretend to believe it. The Ground of this Thought is not new, nor the manner of expreſſing it. <hi>Socrates</hi> ſaid in like manner, as <hi>Ariſtotle</hi>
                  <note n="†" place="margin">Rhet. <hi>Lib.</hi> II. <hi>c.</hi> 9.</note> relates it, <hi>That it was no difficult thing to Praiſe the</hi> Athenians <hi>at</hi> Athens.</p>
               <p>The reaſon of it was, that the <hi>Athenians,</hi> out of Self-love, were ſo well pleaſed with their own Praiſes, that they admired the worſe Reaſonings, when they tended to prove ſomething, which
<pb n="227" facs="tcp:99272:119"/>was glorious to their City. They applauded the worſe Orators, provided the Praiſes of the <hi>Athe<g ref="char:EOLhyphen"/>nians</hi> were the Subject of their Diſcourſes.</p>
               <p>They, who only reaſon out of Paſſion and Inte<g ref="char:EOLhyphen"/>reſt, ſhould think ſometimes of this, and ask them<g ref="char:EOLhyphen"/>ſelves, whether thoſe, who have contrary Paſſions and Intereſts, would like their Reaſons? and then perhaps they would perceive that Self-love im<g ref="char:EOLhyphen"/>poſes on them. For certainly no Man has a greater right than another to eſtabliſh this Rule for himſelf, That what favours him is true, and what is diſadvantageous to him, is falſe. If the <hi>Europeans</hi> pretend to make uſe of it, they muſt not take it ill, if the <hi>Aſiaticks</hi> will do the ſame; or if they diſapprove of it in the <hi>Aſiaticks,</hi> they ought to make uſe of the ſame Rules, which they will have the <hi>Aſiaticks</hi> to ſubmit to, and muſt ad<g ref="char:EOLhyphen"/>mit of whatever can be proved by thoſe Rules. Such are the Rules of <hi>Logick,</hi> which cannot be neglected, in any part of the World, without reaſoning ill.</p>
               <p>But it is as difficult to follow thoſe Principles of Reaſon, when ſome Paſſions, or a long Cu<g ref="char:EOLhyphen"/>ſtom oppoſe them, as it is eaſie to acknowledge the Truth of 'em, when they are propoſed in ge<g ref="char:EOLhyphen"/>neral. The <hi>Chineſes,</hi> for Example, would rea<g ref="char:EOLhyphen"/>dily approve of thoſe Rules, and conſequently they ſhould acknowledge all the Truths, which can be proved by them; as this, for Example, that <hi>Polygamy</hi> is unlawful. Yet 'tis impoſſible to convince 'em of it, and it is the greateſt Obſta<g ref="char:EOLhyphen"/>cle to their Converſion which the <hi>Miſſionaries</hi> meet with.<note n="†" place="margin">Nouv. Mem. de la Chine. <hi>Vol. II. Lett. 4.</hi>
                  </note> The <hi>Mandarins,</hi> who are forbidden to uſe moſt Pleaſures, which the People are al<g ref="char:EOLhyphen"/>low'd, live, as it were, in a kind of <hi>Seraglio,</hi> to make up that loſs, wherein they ſpend their time, when they are free from Buſineſs. Tho' they
<pb n="228" facs="tcp:99272:120"/>have but one lawful Wife, yet they are allow'd to take as many Concubines as they can maintain, and the Children born of 'em are look'd upon as Children of the lawful Wife, and bred up with equal care with them. To be admitted to Ba<g ref="char:EOLhyphen"/>ptiſm, they muſt promiſe to the Miſſionaries that they will part with all their Concubines, and be contented with one lawful Wife. They often promiſe to the Miſſionaries every thing elſe; but their Paſſions and Cuſtoms are too much ſet a<g ref="char:EOLhyphen"/>gainſt this Point; they cannot believe that God requires of Men that they ſhould have but one Wife, tho' the conformity of this Doctrine with Reaſon may be more eaſily ſhewn, than of ſeve<g ref="char:EOLhyphen"/>ral others, which the <hi>Chineſes</hi> approve of, with<g ref="char:EOLhyphen"/>out any Reluctancy.</p>
               <p>
                  <q>When we propoſe to the Mandarins, <hi>ſays a Miſſionary,</hi> the other Difficulties of our Reli<g ref="char:EOLhyphen"/>gion, they will diſpute, and endeavour to o<g ref="char:EOLhyphen"/>vercome them, and deſpair not of doing them<g ref="char:EOLhyphen"/>ſelves Violence; but this laſt Point diſcoura<g ref="char:EOLhyphen"/>ges them preſently, and takes away from them the thought of Converting themſelves.</q> Then he alledges the Example of a <hi>Chineſe,</hi> who wou'd have been Baptized, but was quite out of conceit with it, by reaſon of that Article.</p>
               <p>The difficulty of acknowledging the Truth en<g ref="char:EOLhyphen"/>creaſes ſtill among the <hi>Chineſes,</hi> by reaſon of the Laws, which authorize that ill Cuſtom, and ſo perplex ſeveral of 'em, who would turn Chri<g ref="char:EOLhyphen"/>ſtians, that they know not what to do. <q>They, who turn Chriſtians, are permitted to take to Wife one of their Concubines, if the lawful Wife will not embrace Chiſtianity; but the Laws forbid the <hi>Chineſes</hi> to do it, and they are not allow'd to Divorce their Wives, but in ve<g ref="char:EOLhyphen"/>ry few particular Caſes. Beſides, the Relati<g ref="char:EOLhyphen"/>ons
<pb n="229" facs="tcp:99272:120"/>of the Wife thus Divorced by her Huſ<g ref="char:EOLhyphen"/>band, would not fail to Revenge themſelves, and force him in Law to take her again.</q>
               </p>
               <p>
                  <q>The Converſion of Women is more diffi<g ref="char:EOLhyphen"/>cult ſtill. A Concubine, for Example, acknow<g ref="char:EOLhyphen"/>ledges the Truth of the Chriſtian Religion, and is very ſenſible of the miſerable condition ſhe is in. She deſires to be freed from it, and admitted to Baptiſm. She is told that the firſt thing, which her Faith requires of her, is, to part with her pretended Husband. She gives her Conſent to it, and even deſires it with all Heart; but ſhe ſays: <hi>I belong to a</hi> Mandarin, <hi>who bought me.</hi>
                  </q> 
                  <hi>If I leave his Houſe, the Law im<g ref="char:EOLhyphen"/>powers him to apprehend, and puniſh me as his Slave. If by chance I eſcape him, whither can I go to be ſafe? My Parents, who have Sold me, durst not take me into their Houſe, and I cannot fail to fall into the Hands of another Man, who will draw me into the ſame State of Life, from which I deſire to be freed. I must therefore ſtay in the Houſe, where I am; but how can I reſist a brutiſh Man, who only minds his Paſſion, which he may juſtify by the Laws, and Ex<g ref="char:EOLhyphen"/>ample of the whole Empire? 'Tis in vain for me to repreſent to him the Holineſs of Chriſtianity, which I deſire to embrace; my Intreaties, my Tears, and even my Reſiſtence, and all my Endeavours are not able to move him.</hi>
               </p>
               <p>
                  <q>It happens alſo ſometimes that an Idolater, being weary of his Chriſtian Wife, will accuſe her unjuſtly, and with much Money get a Per<g ref="char:EOLhyphen"/>miſſion to Sell her to another Man. Nay ſome<g ref="char:EOLhyphen"/>times he will Sell her without any other For<g ref="char:EOLhyphen"/>mality, and retire into another Province. How can this Woman, being in the Hands of an A<g ref="char:EOLhyphen"/>dulterer, whom the Laws authorize, avoid Sin, and perſevere in the Faith?</q>
               </p>
               <p>
                  <pb n="230" facs="tcp:99272:121"/>I thought fit to ſet down that Paſſage at large, becauſe ſuppoſing that a Man, in the ſame Cir<g ref="char:EOLhyphen"/>cumſtances, ſhould be enclined to live, as he did till he heard of the Goſpel; the difficulty of get<g ref="char:EOLhyphen"/>ting out of that Trouble, together with the long Habit he has contracted, determines him to be<g ref="char:EOLhyphen"/>lieve that the Goſpel is falſe; not by any Rea<g ref="char:EOLhyphen"/>ſons, but becauſe if it were true, he muſt pre<g ref="char:EOLhyphen"/>ſently Condemn himſelf, and change his Inclina<g ref="char:EOLhyphen"/>tions and manner of Life, whatever Difficulty and Danger there may be in it. The <hi>Jews,</hi> in our Saviour's time, were almoſt in the ſame Cir<g ref="char:EOLhyphen"/>cumſtances, by reaſon of Divorces, and Polyga<g ref="char:EOLhyphen"/>my. They, who having divorced their Wives, had Married ſeveral times, or had many Wives at one time, and beſides were inclined to that ſort of Life, were apt to believe that the Do<g ref="char:EOLhyphen"/>ctrine of Chriſt was falſe, by reaſon of their Inclinations, and the difficulty of Changing their Lives. 'Tis for this Reaſon, at leaſt in part, that Chriſt and his Apoſtles told the <hi>Jews,</hi> as well as the <hi>Gentiles,</hi> That to become his Diſciples, they muſt <hi>be born again, become new Men,</hi> and for<g ref="char:EOLhyphen"/>ſake their neareſt Relations, when they could no longer live with them, according to the Precepts of the Goſpel: And this was without doubt one of the great Reaſons of the Obſtinacy of the <hi>Jews.</hi> It was a hard thing for them, not only to renounce their Inclinations, which prompted them to change their Wives, and to have many at one time; but alſo to confeſs that they had lived in Adultery, and that ſeveral of their Chil<g ref="char:EOLhyphen"/>dren were Illegitimate. Their Children could alſo hardly endure to be call'd Children of Adul<g ref="char:EOLhyphen"/>terers, and to ſee their Fathers forſake their Mo<g ref="char:EOLhyphen"/>thers. Which cauſed very great Diviſions in the Families of the <hi>Jews;</hi> and perhaps Chriſt alludes
<pb n="231" facs="tcp:99272:121"/>partly to thoſe Diſorders, when he ſays, That he<note n="†" place="margin">Luke XII. 51.</note> 
                  <hi>is not come to give Peace on Earth, but rather Diviſion,</hi> and when he deſcribes the neareſt Re<g ref="char:EOLhyphen"/>lations ſo cruelly divided: <hi>From henceforth there ſhall be five in one Houſe divided, three against two, and two against three. The Father ſhall be divided against the Son, and the Son against the Father; the Mother against the Daughter, and the Daughter against the Mother; the Mother-in-law against her Daughter-in-law, and the Daughter-in-law against her Mother-in-law.</hi> They, who thought of thoſe ill Conſequences, and had no great Piety, could not reſolve to embrace a Doctrine, which the moſt honeſt Men in the Jewiſh Nation could not receive, without defaming themſelves, and falling out with their neareſt Kindred. Such a Paſſion and many other, hindred them from per<g ref="char:EOLhyphen"/>ceiving the Beauty and Truth of the Goſpel, which preſently ſhines to the Eyes of thoſe, who are not prepoſſeſt with the like Paſſions.</p>
               <p>It would be no difficult thing to make an ap<g ref="char:EOLhyphen"/>plication of that Truth to many Chriſtians, who live in groſs Errors ſtill, notwithſtanding all the Light of our Age. But 'tis better that every Body ſhould do it himſelf, provided he takes care not to be in the ſame Caſe with thoſe he cenſures.</p>
            </div>
            <div n="8" type="chapter">
               <pb n="232" facs="tcp:99272:122"/>
               <head>
                  <hi>CHAP. VIII.</hi> Of Praiſes and Cenſures.</head>
               <p>THERE is nothing more Equivocal than Praiſes and Cenſures; and no Eſteem or Contempt can ſcarce be grounded on either of them. To mention but one ſort of Praiſes; the <hi>Divines</hi> of the ſame Party praiſe one another, out of ſo many ill Motives, that one can lay no Streſs upon it. They do it commonly out of a great Conceit of their own Notions, and only becauſe of the Reſemblance of their Opinions. In ſuch a caſe, what can one inferr from ſuch Praiſes, but that they, who Praiſe one another, are of the ſame Party, and maintain the ſame Truths or the ſame Errors? Men will often Praiſe a Book out of Flattery, to pleaſe the Au<g ref="char:EOLhyphen"/>thor of it, who is in a great Station, has great Revenues, a great Authority, and ſome other Qualities, which have no Relation with his Book. But ſuch Praiſes would ſoon ceaſe, if that Man ſhould loſe his Imployments, his Authority, his Revenues, <hi>&amp;c.</hi> Some will Praiſe a Book, be<g ref="char:EOLhyphen"/>cauſe they underſtand not the Matter it treats of, and admire what they do not apprehend. Others do it out of Complaiſance, without having any Reaſon for't, but that they ſee others do it. 'Tis therefore to no purpoſe to talk of Appro<g ref="char:EOLhyphen"/>bations of Books, or other like Praiſes, and cry up a Man's Reputation, which is only grounded on ſuch deceitful Praiſes.</p>
               <p>
                  <pb n="233" facs="tcp:99272:122"/>However it muſt be confeſt that, in ſome Ca<g ref="char:EOLhyphen"/>ſes, Praiſes may be of ſome Weight, <hi>viz.</hi> when Men of Parts Praiſe and Eſteem thoſe that are of a contrary Party; eſpecially when 'tis not their Intereſt to do ſo, but on the contrary, they ex<g ref="char:EOLhyphen"/>poſe themſelves by doing it. A <hi>Roman Catholick</hi> Divine is in ſuch a caſe, when he Praiſes a <hi>Pro<g ref="char:EOLhyphen"/>teſtant</hi> Writer. It may be ſaid then of thoſe, who are ſo praiſed, <hi>That none but honest<g ref="char:punc">▪</g> Men Praiſe them;</hi> as <hi>Ariſtotle,</hi> ſaid in an <hi>Elegy</hi> he com<g ref="char:EOLhyphen"/>poſed in the Praiſe of <hi>Plato,</hi> that he had erected an Altar to that Philoſopher, <hi>Whom ill Men were not allow'd to Praiſe.</hi>
               </p>
               <q>
                  <l>
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>,</l>
                  <l>
                     <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>.</l>
               </q>
               <p>Few Praiſes of that Nature are better than whole Volumes of Approbations of Men of the ſame Party, or who can be ſuſpected of Ignorance and Paſſion.</p>
               <p>The contrary ought to be ſaid of Diſadvantage<g ref="char:EOLhyphen"/>ous Judgments, or Cenſures.</p>
               <p>When Men inveigh againſt others, who are of different Opinions, and of a contrary Party, what can one conclude from it? Nothing, but that they have different Opinions, and are of a dif<g ref="char:EOLhyphen"/>ferent Party. Men blame out of Envy, or thro' ſome other Paſſion, what they would Praiſe, if their Paſſions ſhould ceaſe. They inveigh, for Example, againſt thoſe; who are of another Par<g ref="char:EOLhyphen"/>ty, to ſet up for Zealots, and to get ſome Repu<g ref="char:EOLhyphen"/>tation; and becauſe they may ſafely give up them<g ref="char:EOLhyphen"/>ſelves to the moſt ſhameful Anger, under pre<g ref="char:EOLhyphen"/>tence of Zeal, and vent a thouſand Calumnies, without being puniſhed for it; they deliberately take part in Quarrels, wherein they neither ob<g ref="char:EOLhyphen"/>ſerve
<pb n="234" facs="tcp:99272:123"/>the Rules of Chriſtian Charity, nor Natu<g ref="char:EOLhyphen"/>ral Equity. Then the Cenſures they paſs upon their Neighbours, ſhew only, that they Envy and Hate 'em, and have a mind to raiſe them<g ref="char:EOLhyphen"/>ſelves by wounding their Reputation: And if Men could ſee the Hearts of other Men, as they can hear and read their Words, they would of<g ref="char:EOLhyphen"/>ten ſee in the Souls of thoſe, who ſpeak or write ſo angrily, a ſecret Eſteem for thoſe of whom they ſpeak Ill, which Envy and Hatred endeavour in vain to Stifle. When ſome Men blame others out of Ignorance, or to imitate thoſe who do the like, as Ignorant and Unjuſt Men commonly do; what can one conclude from it, but that Dogs never bark alone, where there are other Animals of the ſame kind? What can one ſay therefore of thoſe, who, to wrong another Man, take care to collect all the Slanders, and reviling Words of thoſe who have abuſed him? If any one, to let the Publick Know what they ought to think of <hi>Samuel Mareſius,</hi> heretofore Profeſſor of Divinity at <hi>Groeningen,</hi> ſhould gather all that <hi>Giſ<g ref="char:EOLhyphen"/>bertus Voetius</hi> ſaid to defame him; and on the contrary, to wrong the Memory of <hi>Voetius,</hi> ſhould make a Collection of all that. <hi>Mareſius</hi> wrote a<g ref="char:EOLhyphen"/>gainſt him; one might<g ref="char:punc">▪</g> with reaſon believe that he makes ſport with the Publick, or deſigns to impoſe on ſimple Men. This has been neverthe<g ref="char:EOLhyphen"/>leſs practiſed of late by a Divine of my Acquain<g ref="char:EOLhyphen"/>tance againſt a Friend of mine. He has collected ſome ſilly things, which ſome paſſionate Divines have writ againſt him, as if one could rely up<g ref="char:EOLhyphen"/>on the Judgment of Ignorant and Unjuſt Men! It would be an eaſie thing to beat him at his own Weapon, and publiſh what ſome Men as Ortho<g ref="char:EOLhyphen"/>dox as himſelf, have ſaid againſt his Opinions.</p>
               <p>
                  <pb n="235" facs="tcp:99272:123"/>But Cenſures ought not to be minded, except when 'tis a Man's Intereſt to forbear Cenſuring. When Cardinal <hi>Baronius</hi> ſpeaks Ill of ſome <hi>Popes,</hi> his Opinion deſerves without doubt ſome Conſi<g ref="char:EOLhyphen"/>deration. When <hi>Melanchton</hi> gives but an Ill Cha<g ref="char:EOLhyphen"/>racter of ſome <hi>Lutherans</hi> of his time, one may reaſonably think that they gave occaſion to ſpeak Ill of 'em.</p>
               <p>The ſame Paſſions, with which we are moved now, reigned likewiſe formerly, as all thoſe, who have carefully read the Church-Hiſtory, are convinced. We muſt therefore weigh in the ſame Scales the Praiſes and Cenſures of paſt Ages with thoſe of our time, and give 'em no more Weight than Equity requires, and a ſevere Examinati<g ref="char:EOLhyphen"/>on will allow. If this were done, as it ought to be, how many Church-Hiſtories are there, which would deſerve to be thrown into the Fire? The beſt would ſerve only for Chronological Tables, to rank Facts according to the order of Time.</p>
               <p>There is another thing to be obſerved concern<g ref="char:EOLhyphen"/>ing Praiſes and Cenſures: or, if you will, Good and Hard Words, <hi>viz.</hi> The Style of the time, wherein the Authors of 'em lived.</p>
               <p>They, who lived, for Example, when the Re<g ref="char:EOLhyphen"/>publick of <hi>Rome</hi> was ſtill flouriſhing, or in the Reign of <hi>Julius Caeſar,</hi> were wont to Praiſe thoſe of the prevailing Party, and to Blame the Un<g ref="char:EOLhyphen"/>fortunate, as it has been the conſtant practice of Men; but they were much more reſerved than thoſe, who lived in the Third Century, under the Reign of the laſt Heathen Emperors, or in the Fourth, under the Reign of the Chriſtian Empe<g ref="char:EOLhyphen"/>rors. In <hi>Julius Caeſar</hi> and even <hi>Auguſtus</hi> his time, the greateſt Flatterers could not have been en<g ref="char:EOLhyphen"/>dured, if they had ſaid what the Emperors ſaid
<pb n="236" facs="tcp:99272:124"/>of themſelves in their Laws and Edicts. They, who know the Character of the Age of <hi>Auguſtus</hi> need but look on both <hi>Codes,</hi> to find a great many places in them, which would have been thought intolerable at that time. That, which is moſt ſtrange, is that the Chriſtian Emperors followed ſuch an ill Cuſtom, even in ſuch Laws as concern'd Religion, wherein one would think they ſhould have expreſt themſelves with more Modeſty. For Example, here is a Law of <hi>Arcadius, Hono<g ref="char:EOLhyphen"/>rius,</hi> and <hi>Theodoſius Junior,</hi> which was publiſhed in the Year 404. <q>Let all the Officers of the Palace have warning, that they ought to ab<g ref="char:EOLhyphen"/>ſtain from going to tumultuous Aſſemblies; and let thoſe, who, out of a SACRILEGI<g ref="char:EOLhyphen"/>OUS Mind, dare oppoſe the Authority of OUR DIVINITY, be deprived of their Employments, and let their Eſtates be confiſ<g ref="char:EOLhyphen"/>cated.</q> 
                  <hi>Cuncta Officia moneantur tumultuoſis ſe con<g ref="char:EOLhyphen"/>venticulis abſtinere, &amp; qui SACRILEGO ani<g ref="char:EOLhyphen"/>mo auctoritatem NOSTRI N<g ref="char:V">Ʋ</g>MINIS auſi<g ref="char:EOLhyphen"/>fuerint expugnare, privati cingulo bonorum proſcripti<g ref="char:EOLhyphen"/>one mulctentur. Cod. Theodoſ. Lib.</hi> XVI. <hi>Tit.</hi> IV. <hi>L.</hi> 4. The Letters they write are ſtyled <hi>Sacred Letters,</hi>
                  <note n="†" place="margin">Ibid. T. <hi>V.</hi> L. <hi>20.</hi>
                  </note> 
                  <hi>Sacrae Literae.</hi> When the Sons ſpeak of their Father, they call him their <hi>Father of Divine Memory,</hi> and their <hi>Divine Father,</hi>
                  <note n="†" place="margin">
                     <hi>Ibid. L.</hi> 20. &amp; 26.</note> 
                  <hi>Divae recorda<g ref="char:EOLhyphen"/>tionis, &amp; divus Genitor.</hi> They call their own Laws <hi>Oracles</hi> and <hi>Heavenly Oracles,</hi>
                  <note n="†" place="margin">Ibid. L. <hi>51.</hi>
                  </note> even when they recall 'em. <hi>Honorius</hi> ſpeaking of an Edict, whereby he granted Liberty of Conſcience to the <hi>Donatiſts</hi> in <hi>Africa,</hi> expreſſes himſelf thus in his Orders, which we find in the<note n="†" place="margin">Vid. &amp; Cod. Theo<g ref="char:EOLhyphen"/>doſ. Gotho<g ref="char:EOLhyphen"/>fredi. <hi>T. VI.</hi> p. <hi>300.</hi>
                  </note> Conference of <hi>Carthage:</hi> 
                  <q>We are not ignorant of the Contents of a HEAVENLY ORACLE, which the <hi>Donatiſts,</hi> by a falſe Interpretation, pretend to favour their Errors, and which we recall'd
<pb n="237" facs="tcp:99272:124"/>heretofore, tho' it mildly exhorted them to Repentance.</q> 
                  <hi>Nec ſanè latet conſcientiam noſtram ſ<gap reason="illegible" resp="#PDCC" extent="1 letter">
                        <desc>•</desc>
                     </gap>rmo COELESTIS ORAC<g ref="char:V">Ʋ</g>LI, quem errori <gap reason="illegible" resp="#PDCC" extent="1 word">
                        <desc>〈◊〉</desc>
                     </gap> poſſe proficere ſcaeva Donatiſtarum interpretatio pro<g ref="char:EOLhyphen"/>
                     <gap reason="illegible" resp="#PDCC" extent="4 letters">
                        <desc>••••</desc>
                     </gap>tur, qui quamvis depravatos animos ad correctio<g ref="char:EOLhyphen"/>nem mitius invitaret, aboleri eum tamen etiam antè aſſimus.</hi>
               </p>
               <p>When Princes ſpoke thus of themſelves, what would not their flattering Subjects ſay? They would give 'em the Title of <hi>your Perpetuity,</hi> and <hi>your Eternity, Perennitas</hi> and <hi>Aeternitas veſtra,</hi> as we may ſee in <hi>Symmachus</hi>'s Letters directed to ſe<g ref="char:EOLhyphen"/>veral Emperors. St. <hi>Athanaſius</hi> had reaſon to laugh at the <hi>Arian</hi> Biſhops, who beſtowed that Title on the Emperor <hi>Conſtans:</hi>
                  <note n="†" place="margin">De Syne<g ref="char:EOLhyphen"/>dis <hi>p. 718.</hi> T. <hi>I.</hi> Ed. Pariſ. an. <hi>1698.</hi>
                  </note> 
                  <hi>They,</hi> ſays he, <hi>who deny that the Son is Eternal, call him</hi> (the Emperor) <hi>eternal King.</hi> But the Emperors them<g ref="char:EOLhyphen"/>ſelves did not ſcruple afterwards to aſſume that Title of Honor, as it appears by a<note n="†" place="margin">Cod. Theod. L. <hi>XV.</hi> T. <hi>I.</hi> L. <hi>31.</hi>
                  </note> Law of <hi>The<g ref="char:EOLhyphen"/>odoſius</hi> the Great, which begins thus: <q>If any Judge, having finiſhed a publick Work, in<g ref="char:EOLhyphen"/>ſcribes his Name on it, rather than that of OUR PERPETUITY, let him be ac<g ref="char:EOLhyphen"/>counted guilty of High-Treaſon.</q> 
                  <hi>Si qui Ju<g ref="char:EOLhyphen"/>dices perfecto operi ſuum potiùs nomen quam NO<g ref="char:EOLhyphen"/>STRAE PERENNIT ATIS ſcripſerint, Ma<g ref="char:EOLhyphen"/>jeſtatis teneantur obnoxii.</hi> Inſtead of thoſe Words, <hi>Tribonian</hi> inferted<note n="†" place="margin">
                     <hi>Lib.</hi> VIII. <hi>T.</hi> XII. <hi>L.</hi> 10</note> theſe into the <hi>Code,</hi> without mentioning OUR DIVINITY, <hi>ſine N<g ref="char:V">Ʋ</g>MINIS NOSTRI mentione.</hi>
               </p>
               <p>Church-men followed the ſame Cuſtom; for the Biſhops were not call'd merely by their Names, but with the addition of <hi>most Holy, most Pious, most Acceptable to God, most Happy, our most Holy Father,</hi> and other ſuch Titles, which the <hi>Acts</hi> of the <hi>Councils</hi> are full of, eſpecially when they mention'd the Biſhops of Great Cities.</p>
               <p>
                  <pb n="238" facs="tcp:99272:125"/>I doubt not but that they knew very well that thoſe Titles of Honour were not to be under<g ref="char:EOLhyphen"/>ſtood in their full Senſe: However they were not beſtowed without <hi>Flattery,</hi> nor accepted without <hi>Vanity.</hi>
               </p>
               <p>The Cenſures and Invectives of that time were no leſs exceſſive. Such is the Character of the Spirit of Flattery: It inſpires Men not only with a thouſand mean things towards their Superiors, but alſo with ſtrange and violent Paſſions againſt thoſe they are angry with. This one may ſee in the XVI. Book of the <hi>Theodoſian Code, Tit.</hi> V. concerning <hi>Hereticks,</hi> to whom the Emperors. or their Secretaries give all ſort of ill Language. And leſt it ſhould be thought that they ſpeak on<g ref="char:EOLhyphen"/>ly of the <hi>Manichees</hi> or other like <hi>Hereticks,</hi> whoſe Doctrine was inconſiſtent with Morality; <hi>Arca<g ref="char:EOLhyphen"/>dius</hi> and <hi>Honorius</hi> defined what <hi>Hereſy</hi> is, and de<g ref="char:EOLhyphen"/>noted thoſe whom they call'd <hi>Hereticks.</hi> 
                  <q>
                     <note n="†" place="margin">Cod. Theod. Lib. <hi>XVI.</hi> Tit. <hi>V.</hi> L. <hi>28.</hi>
                     </note> They, who ſhall be found to recede never ſo little from the Senſe of the Catholick Church, are comprehended under the Name of Hereticks, and liable to the Laws, which have been en<g ref="char:EOLhyphen"/>acted againſt them.</q> 
                  <hi>Haereticorum vocabulo con<g ref="char:EOLhyphen"/>tinentur, &amp; latis adversùs eos ſanctionibus debent ſuccumbere, qui vel levi argumento à judicio Catho<g ref="char:EOLhyphen"/>licae Religionis, &amp; tramite detecti fuerint deviare.</hi> One needs only read the V. Title of the XVI. Book of the <hi>Theodoſian Code</hi> againſt the Here<g ref="char:EOLhyphen"/>ticks, to ſee that as it was then the Cuſtom to be<g ref="char:EOLhyphen"/>ſtow exceſſive Praiſe, ſo they exceſſively blamed thoſe they did not love. The Hereticks are call'd there not only Men fond of erroneous Opinions, and obſtinate; but alſo <hi>Diſtracted, Mad, Prophane, Perfidious, Deteſtable,</hi> and <hi>Sacrilegious Men,</hi> who have wickedly conſpired againſt the Deity, <hi>&amp;c. Jacobus Gothofredus</hi> has collected all thoſe reviling
<pb n="239" facs="tcp:99272:125"/>Words, and placed them before the Title I have mention'd.</p>
               <p>Tho' it be as clear as Noon Day-light, that the Praiſes and Cenſures of that time are moſt of them ſtrained and exceſſive; yet ſeveral Peo<g ref="char:EOLhyphen"/>ple, who read the Writings of that Age, take no notice of it; and the ancient Cuſtoms having been changed in theſe latter Ages, they fancy that all thoſe, who are ſtyled <hi>Saints</hi> in thoſe ancient Writings, (which was only a Title of Honour be<g ref="char:EOLhyphen"/>ſtowed upon all Biſhops and Prieſts,) are really <hi>Saints,</hi> in ſuch a Senſe as that Word is now un<g ref="char:EOLhyphen"/>derſtood; that is to ſay, that they enjoy the Glory of Heaven, and may be ſafely prayed to, as the Church of <hi>Rome</hi> holds, as being Mediators between God and Men. From whence it follows that their <hi>Writings</hi> ought to be infinitely more eſteem'd than thoſe of the Modern, tho' the lat<g ref="char:EOLhyphen"/>ter are compoſed with greater accuracy, and ac<g ref="char:EOLhyphen"/>cording to all the Rules of Art. For who durſt believe that ſuch Men reaſoned ill, and wrote careleſly? They alſo conclude from it, that Men, who are prayed to, could be guilty of no dangerous Error, and that their Lives ought to be the Pattern of ours. Thus they Canonize them together with their Errors and Vices, to which they were as ſubject as thoſe, who live now. An <hi>Order,</hi> that has one of thoſe Saints for its Patron, is always very zealous in the De<g ref="char:EOLhyphen"/>fence of his Opinions and manner of Life.</p>
               <p>And becauſe thoſe great <hi>Saints</hi> condemn'd and perſecuted as much as they could thoſe, who re<g ref="char:EOLhyphen"/>ceded from their Opinions; they, who admire their Writings, revile, in their imitation, and perſecute thoſe, who differ from them. This will always be, as long as the Praiſes and Cen<g ref="char:EOLhyphen"/>ſures of the Ancient are approved of without
<pb n="240" facs="tcp:99272:126"/>any examination; inſtead of comparing them with the unchangeable Rule of Reaſon and the Goſpel.</p>
            </div>
            <div n="9" type="chapter">
               <head>
                  <hi>CHAP. IX.</hi> That it is a very difficult thing to Judge without Paſſion.</head>
               <p>EVERY Body ſays, <hi>That an Author, who writes with Paſſion, is not to be truſted;</hi> and it can<g ref="char:EOLhyphen"/>not be denied but that it is a very true Maxim, and very uſeful to thoſe, who follow It. But to know whether an Author writes with Paſſion, or no, one ought to free one ſelf from Paſſion. Otherwiſe a Man will deceive himſelf moue than he can be deceived by the moſt intereſted Au<g ref="char:EOLhyphen"/>thor; becauſe every Body miſtruſts himſelf leſs, than others. He, that will free himſelf from his Paſſions, muſt know that he is ſubject to them; for he cannot get rid of a Habit, which he thinks he has not contracted. But what muſt one do, to know it? Men deceive themſelves every Day, and believe they keep within the Bounds of Mo<g ref="char:EOLhyphen"/>deration and Equity. I confeſs that when we are actually agitated with a Paſſion, we are not capa<g ref="char:EOLhyphen"/>ble of judging well of ourſelves; but there is ſcarce any Paſſion but what has ſome Intervals. Then the general Light of Reaſon and Equity, which we have acquired by Study and Experience, ſhines in our Minds; becauſe they ceaſe to be fill'd with Fumes of Paſſions. We muſt then
<pb n="241" facs="tcp:99272:126"/>improve that Time, take a ſound Reſolution, and form ſuch Maxims as we will always obſerve: as Phyſicians make uſe of the Intervals that are be<g ref="char:EOLhyphen"/>tween Fits, to cure thoſe who are ſick of a Fe<g ref="char:EOLhyphen"/>ver. If they don't prevent new Fits, they will at leaſt leſſen the Violence of them. In like man<g ref="char:EOLhyphen"/>ner, ſome Reflections made, whilſt the Mind is calm, do often prevent violent Paſſions, or at leaſt leſſen them in a great meaſure. He, who often makes ſuch Reflections, will ſooner perceive the Effects of 'em: as the effects of Remedies are bet<g ref="char:EOLhyphen"/>ter known, when they have been reiterated. But there is this difference between a Fever and our Paſſions, that we often recover of the former, without uſing any Remedies; whereas we cannot get rid of our Paſſions, without reflecting on then, and reiterating our Reflections.</p>
               <p>If a Man therefore never Reflects he is paſt re<g ref="char:EOLhyphen"/>covery. In ſome caſes every thing contributes to keep up our Paſſions, and hinder us from Re<g ref="char:EOLhyphen"/>flecting on the State we are in. This may be ob<g ref="char:EOLhyphen"/>ſerv'd in what is call'd <hi>Zeal for Religion,</hi> in the Sects that are moſt remote from Truth. That <hi>Zeal</hi> is nothing elſe but a vehement Deſire of ſet<g ref="char:EOLhyphen"/>ting up One's Opinions by any means. The <hi>Di<g ref="char:EOLhyphen"/>vines</hi> of thoſe falſe Religions cry it up as a Vir<g ref="char:EOLhyphen"/>tue, without which one cannot be acceptable to God, and look upon Peace and Toleration as a deteſtable Vice. Every Body hears this Doctrine from his tender Years, reads it in all their Books, and ſees it practiſed by the moſt eſteem'd Per<g ref="char:EOLhyphen"/>ſons. The <hi>Zealots</hi> get a great Reputation in their Party, and obtain all the Rewards; but the Admirers of <hi>peaceable Equity</hi> get nothing by it but Trouble and Contempt. Ask therefore no more, how it comes to paſs that ſo marry People ire deceived and impoſed upon.</p>
               <p>
                  <pb n="242" facs="tcp:99272:127"/>You will ſay that you eaſily apprehend that it it is now very difficult to preſerve one's ſelf from the Illuſions of Paſſions; but that you cannot con<g ref="char:EOLhyphen"/>ceive how rational Men could eſtabliſh Doctrines ſo contrary to Truth. I anſwer, That Men in Authority, who ſincerely believed ſome falſe Do<g ref="char:EOLhyphen"/>ctrines, might have enacted ſome Laws, and in<g ref="char:EOLhyphen"/>troduced ſome Cuſtoms, as were fit to Authorize a falſe as well as a true Doctrine; and then it proved a difficult thing to go againſt the Stream. Some Impoſtors and Politicians might alſo have had a hand in it, ſo that at laſt the Aſſertors of a falſe Doctrin proved ſo fond of it, that it was a very hard matter to overcome their Prejudices. Thus the moſt ridiculous Opinions of the <hi>Hea<g ref="char:EOLhyphen"/>thens</hi> and <hi>Mahometans</hi> were introduced at firſt, and afterwards kept up by ſuch means as I have menti<g ref="char:EOLhyphen"/>on'd. Thoſe Nations blindly believe whatever their Writers and Prieſts tell 'em; without be<g ref="char:EOLhyphen"/>ing aware that thoſe Men, getting their Lively<g ref="char:EOLhyphen"/>hood by thoſe erroneous Doctrines, will not fail to maintain a Party, under whoſe Ruins they would infallibly ſink. Would to God they were the only Men, whoſe Intereſt it is to maintain Errors, and oppreſs the Truth! Would to God that none but they were deceived by their own and other Men's Paſſions! But it is a general Evil, which in all likelyhood will laſt as long as there are Men in this World. However we muſt endea<g ref="char:EOLhyphen"/>vour to oppoſe it, leſt it ſhould exceſſively encreaſe.</p>
            </div>
            <div n="10" type="chapter">
               <pb n="243" facs="tcp:99272:127"/>
               <head>CHAP. X. <hi>Of Mr.</hi> Le Clec<hi>'s Works.</hi>
               </head>
               <p>NO Body can give a better Account or the Works and Studies of Mr. <hi>Le Clerc</hi> than I: And ſince it is neceſſary that the Publick ſhould be inform'd of it, becauſe of thoſe, who wrote againſt him, I'll ſay what I know of it. Humane Learn<g ref="char:EOLhyphen"/>ing, Philoſophy and Divinity, with their Depen<g ref="char:EOLhyphen"/>dences, have been his chief Studies; and he has equally applied himſelf to them from his younger Years, ſo as one of thoſe Sciences ſucceeded the other, by turns, according to the Circumſtances he was in. He does the ſame ſtill, and 'tis likely he'll continue to do ſo the reſt of his Life: I can<g ref="char:EOLhyphen"/>not tell whether he has well ſucceeded, or no, in the Works he has publiſhed concerning thoſe three Sciences: You know the reaſon of it. But I can tell you, with all the Sincerity I am capable of, that I am perſuaded he ſearched Truth with great Application, without having any other De<g ref="char:EOLhyphen"/>ſign but to find it. Firſt, in what concerns the Chri<g ref="char:EOLhyphen"/>ſtian Religion, and then about ſeveral Points which concern Divinity, Philoſophy, Church-Hiſtory and Humane Learning. As for the Chriſtian Religi<g ref="char:EOLhyphen"/>on, I know, not only by what he has written con<g ref="char:EOLhyphen"/>cerning it, but alſo by what he has diſcourſed, on ſeveral Occaſions, that he is fully perſuaded of the Truth of it; not out of Cuſtom, or Weakneſs, or becauſe one may ſomtimes get ſomething by feigning to be perſuaded of it, as it ſeems many do, but out of Reaſon and upon Examination. Few Men have more meditated on
<pb n="244" facs="tcp:99272:128"/>the Chriſtian Religion than he has done; and perhaps there is not one Divine, who has a greater Notion of God and Chriſtianity than he has. He can't abide that weak or doubtful Ar<g ref="char:EOLhyphen"/>guments ſhould be uſed in their Defence, out of Policy, becauſe they work on the Minds of the People, and Ignorant Men. He thinks that Men thereby equal Divine Revelation with falſe Reli<g ref="char:EOLhyphen"/>gions, which are kept up by ſuch a Method, for want of a better: Whereas no other Arguments ought to be made uſe of, for the Proof of the Chriſtian Religion, but ſuch as are proper to it, and wholly diſtinguiſh it from Falſhood, which cannot be defended with the ſame Arms. He affirms, That whoever doubts of the truth of Chriſtianity, has not a true Notion of it, or cannot Reaſon well, or deſires to indulge his Paſſions.</p>
               <p>But to ſee the Chriſtian Religion in its due Light, he thinks it ought to be conſidered as it was in its beginning, without mixing any Human Doctrin, or any Explication of unintelligible Things with it. Thoſe Explications and Human Doctrins are, as he thinks, the cauſe of moſt Diſputes and Errors; not to mention a thouſand other Evils, which they have occaſioned. Where<g ref="char:EOLhyphen"/>fore he ſpeaks of 'em with as much Contempt as he admires what God has revealed to us by Chriſt and his Apoſtles.</p>
               <p>Mr. <hi>Vander Waeyen,</hi> a <hi>Cocceian</hi> Divine, will notwithſtanding deprive him of the Title of a Divine, in two Libels he wrote againſt him. But he troubles himſelf ſo little with it, that on the contrary he would be very ſorry to be accounted a great Divine by ſuch a Man as that Profeſſor of <hi>Franeker.</hi> Mr. <hi>L. C.</hi> profeſſes himſelf to be a Chriſtian, and does nothing that contradicts his
<pb n="245" facs="tcp:99272:128"/>Profeſſion; but he would not be a Divine of Mr. <hi>Vander Waeyen</hi>'s, Stamp, and he is not the only Man of that Opinion. There are very few Reformed Divines, but deſpiſe that ſort of Di<g ref="char:EOLhyphen"/>vinity. Mr. <hi>Spanheim,</hi> Profeſſor in the Univer<g ref="char:EOLhyphen"/>ſity of <hi>Leyden,</hi> with whom the Profeſſor of <hi>Fra<g ref="char:EOLhyphen"/>neker</hi> is not at all to be compared, has ſpoken his Mind plainly enough on this Matter; and Mr. <hi>Vander Waeyen</hi>'s Indignation againſt him has not prejudiced his Reputation in the leaſt. Mr. <hi>L. C.</hi> beſeeches God, That he would teach Mr. <hi>Vander Waeyen</hi> what the Title of a Divine requires of them, who bear it, and will not diſ<g ref="char:EOLhyphen"/>honour it.</p>
               <p>Tho' he had early studied the Philoſophy of <hi>Deſcartes,</hi> he follows only his general Principles, which he admires; and thinks that the only rea<g ref="char:EOLhyphen"/>ſon why <hi>Deſcartes</hi> did not keep to them, when he came to Particulars, is, That he made too much haſte, deſiring to publiſh a complete Sy<g ref="char:EOLhyphen"/>ſtem before he died. I'll tell you more of it, when I come to Diſcourſe of Mr. <hi>L. C</hi> s. Philo<g ref="char:EOLhyphen"/>ſophical Works. The general deſign of 'em is to form the Minds of Young Men, and open them a Way to the ſearch of Truth, even in the moſt important Things. For the Author is of Opinion, That the true Method of Philoſophiz<g ref="char:EOLhyphen"/>ing is of very great uſe to eſtabliſh the Truth of the Chriſtian Religion, and ſhew the excellency and neceſſity of its Precepts. He thinks that a Man muſt not part with his Reaſon, or ſtifle its Light, to perceive the Beauty of Chriſtianity; Such a Method ſeems to him to be the infallible way of eſtabliſhing all manner of Errors. On the contrary, the better a Man Reaſons, the more he'll be convinced of the Truth of the Chriſtian Religion.</p>
               <p>
                  <pb n="246" facs="tcp:99272:129"/>The Study of Languages and Human Learning has taken up part of his Life, and is ſtill his greateſt Diverſion. He is perſuaded that it is of great uſe for the underſtanding of Holy Scrip<g ref="char:EOLhyphen"/>ture, as it appears by his Works. He alſo be<g ref="char:EOLhyphen"/>lieves, That that ſort of Study is very uſeful to improve Men's Minds, and moderate their Paſſi<g ref="char:EOLhyphen"/>ons; if at the ſame time the Study of Philoſophy be joyned with it; for they muſt never be divi<g ref="char:EOLhyphen"/>ded. A Man enables himſelf thereby to make his own what he finds in Ancient Authors, that deſerves it; without being in danger of admir<g ref="char:EOLhyphen"/>ing their Faults, as it is commonly done by ſuch Criticks as only cultivate their Memory. That Reading enables one not only to expreſs his Thoughts agreeably and elegantly, but alſo more clearly and diſtinctly; provided it be attenedd with good Logical Rules, which muſt never be neglected, and which the Criticks are moſt times Strangers to.</p>
               <p>Mr. <hi>L. C.</hi> is of Opinion, That if the three Sciences, I have mention'd, were joyned toge<g ref="char:EOLhyphen"/>ther; the Knowledge, which depends on them, would very much encreaſe, and conſequently Vir<g ref="char:EOLhyphen"/>tue and Honeſty would not be ſo ſcarce as they are; for he maintains that Ignorance is the Mo<g ref="char:EOLhyphen"/>ther of Vice, and that true Learning is the Foun<g ref="char:EOLhyphen"/>tain of the moſt ſolid Virtue. If Divines, I ſay, were alſo good Philoſophers, there would ariſe a great Advantage from it; they would lay aſide all pitiful and childiſh Arguments, which their Books are full of, and which they often vent as Articles of Faith, whereby they do a great pre<g ref="char:EOLhyphen"/>judice to Religion. They would not betray it, without being aware of it, by ſaying that Men muſt renounce the moſt certain Knowledge of their Reaſon, to embrace if. They would pro<g ref="char:EOLhyphen"/>poſe
<pb n="247" facs="tcp:99272:129"/>their Thoughts in a much clearer and bet<g ref="char:EOLhyphen"/>ter Order, and convince the Minds of their Rea<g ref="char:EOLhyphen"/>ders or Hearers after ſuch a manner as would in<g ref="char:EOLhyphen"/>fluence their Lives. The whole Body of Divi<g ref="char:EOLhyphen"/>nity would be reduced into Maxims, or neceſſary Conſequences drawn from them, and the neceſſi<g ref="char:EOLhyphen"/>ty thereof would ſoon appear, in order to live Happily in this preſent World, and be accepta<g ref="char:EOLhyphen"/>ble to Him, who placed Men on Earth for a ſhort time; to make 'em Happy after Death, if they will obſerve his Laws, which are very bene<g ref="char:EOLhyphen"/>ficial to them during this Life.</p>
               <p>If Divines underſtanding Revelation, as they ſhould, and making a good uſe of Reaſon, were beſides ſo Skill'd in Human Learning, as to be able to read all ſorts of Eccleſiaſtical and Prophane Authors in the Original Languages; ſo many Materials joyned together, and rectified by the invariable Rules of Revelation and Rea<g ref="char:EOLhyphen"/>ſon, and beautified with all the ſolid Ornaments of a true Eloquence; ſo many Materials, I ſay, would have a great influence on the Hearts and Minds of Men. Solid Thoughts being attended with the Order and Light, which Philoſophy af<g ref="char:EOLhyphen"/>fords, and ſet off with all the Ornaments, which Reaſon allows of, would inſinuate themſelves in<g ref="char:EOLhyphen"/>to the Minds of the moſt Obſtinate Men, and Charm thoſe, who have a good Judgment and an upright Heart.</p>
               <p>I will not ſay, That we ſee now the quite con<g ref="char:EOLhyphen"/>trary, becauſe Things, which ſhould be inſepara<g ref="char:EOLhyphen"/>ble, are now divided: This I leave to the Judg<g ref="char:EOLhyphen"/>ment of thoſe, who are skill'd in thoſe Sciences. Mr. <hi>L. C.</hi> believes, That the Famous <hi>Hugo Gro<g ref="char:EOLhyphen"/>tius,</hi> whoſe Writings are above Envy, joyned to<g ref="char:EOLhyphen"/>gether the three Sciences, I have mention'd. For, if he did not fully underſtand the Art of
<pb n="248" facs="tcp:99272:130"/>thinking well, becauſe the Philoſophy of his Time was ſtill full of Darkneſs; he ſupplied that de<g ref="char:EOLhyphen"/>fect in great meaſure by the ſtrength of his Rea<g ref="char:EOLhyphen"/>ſon. If he ſhewed ſo much Senſe and Judgment, without the help of Art; what would he not have done, if he had been throughly acquainted, as we have been ſince, with the Art of Reaſoning, and ranging one's Thoughts in a good Order? Suppoſe there were now in <hi>Holland,</hi> many ſuch Men as <hi>Grotius,</hi> or more Learned than he was, (a thing not impoſſible, if Men ſtudied as they ſhould) how great an influence would their Learning have, not only in the <hi>
                     <g ref="char:V">Ʋ</g>nited Provinces,</hi> but alſo over all <hi>Europe!</hi> Then indeed we might hope for ſuch a general Reformation of all Sci<g ref="char:EOLhyphen"/>ences, as would be worthy of Him, who has given us Knowledge, to make a good uſe of it.</p>
               <p>Mr. <hi>L. C.</hi> has intimated ſeveral times, That ſo noble an <hi>Idea</hi> has often Charm'd him, and af<g ref="char:EOLhyphen"/>forded him a thouſand agreeable <hi>Reveries.</hi> If the World never ſees any thing anſwerable to it; they at leaſt, who are Skill'd in thoſe Things, may innocently buſie themſelves about Thoughts, which fill the Mind with Admiration for God, and the Chriſtian Religion, and inſpire the deſire of knowing and teaching Truth, without Anger and Animoſity againſt thoſe, who are ignorant of it.</p>
               <p>If Philoſophers were alſo Divines, and well verſed in Human Learning, how ſolid and ſub<g ref="char:EOLhyphen"/>lime would their Thoughts appear! How uſeful ſhould we find their Principles! As they would take out of Revelation what is wanting to Rea<g ref="char:EOLhyphen"/>son; ſo they would by degrees diſpoſe the Minds of thoſe, who learn Philoſophy, to take the right ſide in Matters of Religion, and would ſhew 'em,
<pb n="249" facs="tcp:99272:130"/>on all occaſions, the Excellency of the Light of Reaſon. And as the Philoſophy of the Schools, which ſucceeded the wretched Rhetorick of the foregoing Ages, made an end of corrupting Men's Minds, and disfiguring Religion; ſo a ſound Philoſophy would kindle again the Light of Reaſon, which was extinguiſhed only to in<g ref="char:EOLhyphen"/>troduce a thouſand Errors, and would diſpoſe Men to perceive all the Beauties of the Goſpel. If the Diſcourſes of Philoſophers were full of uſeful Examples, taken out of Eccleſiaſtical and Prophane Authors, to which the Rules of the Art of Reaſoning ſhould be applied; ſuch a Me<g ref="char:EOLhyphen"/>thod of teaching would make one apprehend the uſe of Philoſophy, which is otherwiſe altogether confined within the Walls of an Auditory, and ſo becomes Contemptible.</p>
               <p>I confeſs, That moſt Philoſophical Matters are not very ſuſceptible of Ornaments; but it is certain, that if they can be expreſt in proper Terms, and ſuch as agree with the uſe of the Language they are expreſt in, as much as poſſi<g ref="char:EOLhyphen"/>ble, they become thereby much clearer and more pleaſant to every Body, and conſequently more uſeful; becauſe Men are more attentive to what they underſtand and like, than to ſuch Things as can hardly be underſtood, and have I know not what, that diſpleaſes, tho' they are good in them<g ref="char:EOLhyphen"/>ſelves. This has been obſerved in <hi>France,</hi> ſince they began there to Philoſophize in <hi>French.</hi> Some Books full of the moſt abſtruſe Philoſophical En<g ref="char:EOLhyphen"/>quiries, have been read by many People with Delight and Profit; becauſe they are well writ<g ref="char:EOLhyphen"/>ten, and are free from the barbarous Terms of the Schools. One might have ſeen the happy Ef<g ref="char:EOLhyphen"/>fects of it, if the Inhabitants of that Country were not unwilling to be undeceived.</p>
               <p>
                  <pb n="250" facs="tcp:99272:131"/>To come now to the Study of Languages and Human Learning, it is certain, That if thoſe, who apply themſelves to it, would Study Philo<g ref="char:EOLhyphen"/>ſophy and Divinity at the ſame time, they would be much more uſeful to the Publick. That Stu<g ref="char:EOLhyphen"/>dy concerns Things of the greateſt Moment, ſince the knowledge of the Scripture and Eccle<g ref="char:EOLhyphen"/>ſiaſtical Hiſtory depends as much on it, as on the knowledge of the Things themſelves. A great many new Diſcoveries might be made ſtill, in thoſe Sciences, which would raiſe and enlighten one's Mind, and inſpire it with a greater reſpect for the Divine Revelation. Inſtead of which, moſt of our Criticks grow Old in the Study of <hi>Grammatical Trifles,</hi> which are of very little uſe, and wherein one may be miſtaken, without any danger. If they were alſo Skill'd in Philoſophy, they would judge much better of the Ancients than they do, and give us a more exact Notion of them, whereby we might be enabled to imi<g ref="char:EOLhyphen"/>tate them in what is good, and avoid what is not ſo. They would order their Thoughts ſo as to avoid Error, and enlighten the Minds of their Readers. For want of ſuch a Method, they of<g ref="char:EOLhyphen"/>tener admire the Faults of the Ancients, than what deſerves their Admiration; becauſe they ſeldom have any certain <hi>Criteriums,</hi> whereby they may diſtinguiſh True from Falſe, and what de<g ref="char:EOLhyphen"/>ſerves to be eſteem'd from what does not. When they have a mind to Communicate their Thoughts; it proves often a confuſed heap of indigeſted Learning, which can hardly be reduced into any Order, and is full of Falſe Reaſonings. This is partly the reaſon why that ſort of Study is ſo much deſpiſed, and why ſo many People fancy that it is almoſt inconſiſtent with good Senſe and Reaſon.</p>
               <p>
                  <pb n="251" facs="tcp:99272:131"/>Mr. <hi>Vander Waeyen,</hi> who in all likelihood ne<g ref="char:EOLhyphen"/>ver troubled himſelf much with Philoſophy and Human Learning, having firſt of all applied him<g ref="char:EOLhyphen"/>ſelf to the common Divinity of the <hi>Reformed,</hi> and then to that of <hi>Cocceius,</hi> ſeems to be angry, becauſe others Study the Sciences I have been ſpeaking of, and calls Mr. <hi>L. C.</hi> as it were out of Contempt, <hi>Critico-Philoſophus,</hi> tho' he Com<g ref="char:EOLhyphen"/>plements him ſometimes. Indeed it is much more eaſie to ſay any thing that comes into one's Mind, concerning the Senſe of the Prophecies; as when they boldly affirm that the <hi>Reformed</hi> are meant by <hi>Juda,</hi> and the <hi>Lutherans</hi> by <hi>Ephraim</hi> in the Prophets; than to prove every thing exact<g ref="char:EOLhyphen"/>ly by Critical and Philoſophical Arguments. If Mr. <hi>Vander Waeyen</hi> is very well contented to be ignorant of thoſe Sciences, no Body can help it; but he muſt not take it ill, if others value them.</p>
               <p>If the uſe that is made of the knowledge of ancient Authors, may be often juſtly blamed; one might find out ſeveral ways of ſetting up again that Science, by a better Method, as I have already ſaid here and elſewhere. But 'tis more proper here to Diſcourſe of Mr. <hi>L. C</hi>'s. Works in particular, after I have laid down his general Notions of the Method of Studying, and of the uſe of the Sciences he applies himſelf to.</p>
               <p>
                  <note place="margin">Of the <hi>Quae<g ref="char:EOLhyphen"/>ſtiones Sa<g ref="char:EOLhyphen"/>crae.</hi>
                  </note>BEING arrived in <hi>Holland</hi> in the Year 1683. he publiſhed the Year following a Book, Intitu<g ref="char:EOLhyphen"/>led, <hi>Davidis &amp; Stephani Clerici Quaeſtiones Sacrae,</hi> which are Critical Diſcourſes on ſome Subjects taken for the moſt part out of the Scripture. He added to them ſome Notes of his own, where<g ref="char:EOLhyphen"/>in he ſcruples not to contradict his Uncle and Father, when he thinks they are miſtaken; be<g ref="char:EOLhyphen"/>ing
<pb n="252" facs="tcp:99272:132"/>of Opinion that Truth is to be preferred to the ſtricteſt Ties of Blood. He publiſhed that Book not only to honour the Memory of his Uncle and Father, who had a great Skill in the Eaſtern Languages and Human Learning, and whoſe Lives he prefixed to that Book; but alſo to ſerve the Publick, which can never be done, but by telling the Truth. He did not think it inconſiſtent with the Reſpect he owed to the Me<g ref="char:EOLhyphen"/>mory of two Men ſo nearly related to him, if he ſhewed that they were fallible like other Men. Notwithſtanding, moſt of his Remarks do only clear or confirm what is contained in thoſe Diſ<g ref="char:EOLhyphen"/>ſertations. Another Volume of thoſe two Bro<g ref="char:EOLhyphen"/>thers was publiſhed in 1682. and printed by <hi>Wetſtein,</hi> in Octavo. But Mr. <hi>L. C.</hi> added no<g ref="char:EOLhyphen"/>thing of his own to it, but a Preface. It con<g ref="char:EOLhyphen"/>tains ſome Speeches on ſeveral Subjects, and a <hi>Computus Eccleſiaſticus</hi> of <hi>David le Clerc,</hi> with ſome Poetical Pieces of the ſame, and ſome Diſ<g ref="char:EOLhyphen"/>ſertations of <hi>Stephen le Clerc</hi> upon ſome Places of ſeveral Prophane Authors.</p>
               <p>
                  <note place="margin">
                     <hi>Of his</hi> Entretiens de Theo<g ref="char:EOLhyphen"/>logie.</note>TOWARDS the end of the ſame Year 1684. Mr. <hi>L. C.</hi> publiſhed a Book of a Friend of his, Intituled, <hi>Entretiens ſur diverſes matieres de Theologie,</hi> in Twelves, and becauſe it was too ſmall a Book, he added a ſecond Part to it, made up of five Dialogues. The three Firſt treat of <hi>the Extent of our Metaphyſical Knowledge, and its uſe in Religion,</hi> and contain ſeveral Examples, whereby it clearly appears, That Metaphyſicians have often obſcured Divinity, and ſtarted a thou<g ref="char:EOLhyphen"/>ſand Difficulties, by reaſoning about Things, of which they had no <hi>Ideas.</hi> The Authors thinks <hi>that we muſt not extend the uſe of the Faculties, we have received of God, beyond the Bounds he has pre<g ref="char:EOLhyphen"/>ſcribed
<pb n="253" facs="tcp:99272:132"/>to them, unleſs we will fall into infinite Er<g ref="char:EOLhyphen"/>rors;</hi> and believes, that as our Senſes teach us no more of Bodies, than what is neceſſary for the Preſervation of our Lives; ſo the Light of Rea<g ref="char:EOLhyphen"/>ſon is of no farther uſe to us, than to make us obey the Laws of God, and to lead us to the Su<g ref="char:EOLhyphen"/>pream Felicity. So that God having beſtowed Knowledge on us only to that intent, when we will launch out beyond the Bounds of that Know<g ref="char:EOLhyphen"/>ledge, and what neceſſarily depends on it; we run the hazard of wandering, and falling into many Doubts, which we cannot reſolve, as the Author ſhews at large.</p>
               <p>The Fourth Dialogue contains an Examination, of ſeveral Places of Scripture, which Metaphyſi<g ref="char:EOLhyphen"/>cians make an ill uſe of. Moſt of thoſe Paſſages are taken out of the Writings of the Author of <hi>The Search after Truth;</hi> but there are ſeveral Things, which are common to him and other Metaphy<g ref="char:EOLhyphen"/>ſicians.</p>
               <p>The Deſign of thoſe Four Dialogues is to ſhew, that in Matters of Religion, we muſt keep to Revelation, and not fancy that we have compleat and adequate <hi>Ideas</hi> of the Things contained in it, and that we may draw infinite Conſequences from them. If Divines had kept themſelves within thoſe Bounds, without adding any Thing to the Doctrins contained in the Scripture, and invent<g ref="char:EOLhyphen"/>ing <hi>New</hi> Terms, as if they were more conveni<g ref="char:EOLhyphen"/>ent than thoſe which the Holy Writers made uſe of; perhaps the World had not ſeen the Fourth Part of the Hereſies, which have been broach'd from the Apoſtles to this time; and the Chriſtian Theology would be much more Beautiful, and more conducing to Piety.</p>
               <p>The <hi>Fifth</hi> Dialogue contains an Explication of the IX, X, &amp; XI Chapters of the <hi>Epiſtle</hi> to the
<pb n="254" facs="tcp:99272:133"/>
                  <hi>Romans,</hi> taken chiefly out of the Paraphraſe of Dr. <hi>Hammond;</hi> who is now better known in Fo<g ref="char:EOLhyphen"/>reign Countries, ſince Mr. <hi>L. C.</hi> publiſhed his Works in Latin, as I ſhall ſay hereafter. Thoſe Dialogues are the Firſt Book that he publiſhed in <hi>French,</hi> and one may ſee in it the Three Sci<g ref="char:EOLhyphen"/>ences, I have diſcourſed of, Divinity, Philoſophy, and Critical Learning, concurring to inſpire the Reader with Pious and Reaſonable Opinions con<g ref="char:EOLhyphen"/>cerning Religion and Morality. For he utterly diſſents from thoſe, who cry down Reaſon, that they may vent, without being contradicted, a thouſand Things which really reflect on God and Religion. One may ſee what he ſays about it, towards the End of the Third Dialogue. Reaſon and Revelation never quarrel with one another; and if we ſee the contrary in School-Divinity, 'tis becauſe what they call Reaſon, or Revelation, is often a meer Phantom, ſubſtituted in their room; as thoſe, who can conſult the Scripture, and who reaſon cloſely, will eaſily perceive.</p>
               <p>
                  <note place="margin">
                     <hi>Of the</hi> Sen<g ref="char:EOLhyphen"/>timens ſur l'Hiſtoire Critique, <hi>&amp;c.</hi>
                  </note>IN the Year 1685. Mr. <hi>L. C.</hi> publiſhed ano<g ref="char:EOLhyphen"/>ther French Book in Octavo, Entituled, <hi>Senti<g ref="char:EOLhyphen"/>mens de quelques Theologiens de Hollande ſur l'Hi<g ref="char:EOLhyphen"/>ſtoire Critique du Vieux Teſtament compoſée par R. Simon.</hi> That Book is writ by way of Letters, wherein Mr. <hi>L. C.</hi> ſets down the Opinions of ſeveral Perſons concerning the Critical Hiſtory of the Old Teſtament by Father <hi>Simon,</hi> and gives an Account of the Converſations of ſome Friends diſcourſing with great Freedom of Father <hi>Simon</hi>'s Book, and ſome Subjects relating to it. When we diſcourſe with ſome Perſons, whom we do not miſtruſt, we believe that we may boldly ſay what we think, eſpecially if we propoſe our
<pb n="255" facs="tcp:99272:133"/>Thoughts as meer Conjectures; becauſe we pre<g ref="char:EOLhyphen"/>tend not to maintain them, as our ſettled Opi<g ref="char:EOLhyphen"/>nion, and ſcruple not to give them up, when after a more ſerious Conſideration, thoſe Con<g ref="char:EOLhyphen"/>jectures appear not to us probable enough, to be defended. This has been done by Mr. <hi>L. C.</hi> in that Book, wherein he has advanced ſome Conjectures of his own and of his Friends, without ever pre<g ref="char:EOLhyphen"/>tending to maintain them but as Conjectures, which are not deſtitute of Probability, and not as his ſettled Opinion, as if he believed they could be clearly proved.</p>
               <p>
                  <note place="margin">A Digreſ<g ref="char:EOLhyphen"/>ſion con<g ref="char:EOLhyphen"/>cerning Conjectures</note>IT is certain that there are ſeveral degrees of Likelihood and Certainty in Men's Opinions. It be confeſt that the Things we believe are not equally clear, whatever the ancient <hi>Stoick</hi> Philoſophers might ſay to the contrary, who be<g ref="char:EOLhyphen"/>lieved that their <hi>Wiſe Man</hi> never conjectured, and that whatever he believed could be demon<g ref="char:EOLhyphen"/>ſtrated. Neither yet is every thing uncertain, as the <hi>Academians</hi> held; and there is an infinite number of Things, which can be demonſtrated, or rendred very likely; as Mr. <hi>L. C.</hi> has ſhewn at large, in the ſecond Part of his <hi>Logick.</hi> We ought to ſpeak more or leſs affirmatively, accord<g ref="char:EOLhyphen"/>ing to the ſeveral degrees of Likelihood or Cer<g ref="char:EOLhyphen"/>tainty. As it would be ridiculous to ſpeak doubt<g ref="char:EOLhyphen"/>fully of a clear Mathematical Propoſition; ſo it would not be leſs abſurd to propoſe a Conjecture as a Demonſtration. Men have always been al<g ref="char:EOLhyphen"/>lowed to Conjecture, and ſay what ſeem'd to them to be probable; but upon condition that they ſhould remember that their Conjectures were not certain Truths. Reaſon therefore teaches a Man to act differently, when any Body writes againſt a Conjecture, which he has pub<g ref="char:EOLhyphen"/>liſhed,
<pb n="256" facs="tcp:99272:134"/>or when he perceives that they write a<g ref="char:EOLhyphen"/>gainſt a clear Truth out of Malice, or Obſtinacy: If any one ſhews that a Conjecture may be falſe, the Author of that Conjecture muſt not take it ill; becauſe a <hi>Conjecture</hi> is an Opinion wherein one may be miſtaken. And if after a more care<g ref="char:EOLhyphen"/>ful Examination, he thinks that his Conjecture is leſs probable than it ſeem'd to be at firſt, he ought to look upon it with greater Indifferency, and even give it up, if he finds out ſomething bet<g ref="char:EOLhyphen"/>ter. A Man muſt never be poſitive in Things, which cannot at all be demonſtrated, ſo as to embrace, or defend as certain what is only pro<g ref="char:EOLhyphen"/>bable.</p>
               <p>This Mr. <hi>L. C.</hi> thought he might very well do, with reſpect to the Conjecture, which is to be found in the VI. Letter of the <hi>Sentiments,</hi> con<g ref="char:EOLhyphen"/>cerning the Compiler of the <hi>Pentateuch,</hi> who, as he thought, might have been an Honeſt <hi>Iſraelite,</hi> who collected all the Writings of <hi>Moſes,</hi> and ad<g ref="char:EOLhyphen"/>ded to them ſome other Facts, taken out of ſome ancient and creditable Books, for the uſe of the <hi>Samaritans,</hi> about the time of the Captivity. As he always call'd that Opinion a <hi>Conjecture;</hi> ſo he never defended it but as ſuch, and thought not himſelf obliged to maintain it as a thing he was ſure of, againſt thoſe who oppoſed it. Nay, he ſhewed ſome Years after, as I ſhall ſay in its due place, that tho' there are ſome Paſſages in the <hi>Pentateuch,</hi> which are later than <hi>Moſes;</hi> yet that can be no reaſon againſt his being the Author of it.</p>
               <p>He was ſo much the more willing to give up that Conjecture, becauſe it is one of thoſe <hi>Com<g ref="char:EOLhyphen"/>plex</hi> Conjectures, if I may ſo ſpeak, wherein too many uncertain Things are ſuppoſed; every one of which being poſſibly falſe, it follows from
<pb n="257" facs="tcp:99272:134"/>thence that ſuch a Conjecture is not probable enough, to ſerve as a Principle for the Explica<g ref="char:EOLhyphen"/>tion of the <hi>Pentateuch.</hi> For the more doubtful Things there are in a Conjecture, the more uncer<g ref="char:EOLhyphen"/>tain it is, and the more danger there is in ſup<g ref="char:EOLhyphen"/>poſing it, to draw Conſequences from it. 'Tis with Conjectures as 'tis with Accounts made up of ſeveral Sums. If you make an uncertain Sup<g ref="char:EOLhyphen"/>poſition concerning the value of one of thoſe Sums, in caſe you miſtake, you miſtake but in one particular; but the more uncertain Suppoſi<g ref="char:EOLhyphen"/>tions you make, the more doubtful will the Ac<g ref="char:EOLhyphen"/>count be, and liable to more Errors. What muſt a Man therefore do in ſuch a Caſe? He muſt Conjecture as little as he can, and draw few Conſequences from what he has Conjectured, that he may be miſtaken as little as may be, if he is in an Error. If Learned Men had always done this, we might have had a more real and ſolid knowledge of many Things than we have, and could better diſtinguiſh what is certain from what is uncertain; whereas when Conjectures are con<g ref="char:EOLhyphen"/>founded with certainties, we think we know ma<g ref="char:EOLhyphen"/>ny Things which we really know not. For Ex<g ref="char:EOLhyphen"/>ample, <hi>Joſeph Scaliger,</hi> who was a very Learned Man, mixed ſo many Conjectures, in his Book <hi>de Emendations Temporum,</hi> with what he might have undeniably proved, and drew ſo many Con<g ref="char:EOLhyphen"/>ſequences from them, that a great part of his Chronology is become thereby very ſuſpicious, if not falſe, as the famous <hi>Dionyſius Petavius</hi> pre<g ref="char:EOLhyphen"/>tends. I know a Man of great Learning, who has publiſhed ſeveral Learned Books about Ec<g ref="char:EOLhyphen"/>cleſiaſtical Hiſtory, and the Opinions of the an<g ref="char:EOLhyphen"/>cient Chriſtians; but he is ſo full of Conjectures, ſome of which are grounded upon ethers, that
<pb n="258" facs="tcp:99272:135"/>his Arguments are ſeldom cogent, and convince few judicious and attentive Readers.</p>
               <p>'Tis much better to ſay nothing of doubtful Things, or at leaſt to draw no Conſequences from them, and run the hazard of appearing leſs knowing, than to vent too many Uncertainties. But it is a common Fault among Men of Parts: After they have wearied themſelves in ſearching after fugitive Truth, they make to themſelves a Phantom of their own Conjectures, which they ſubſtitute in its place, leſt they ſhould ſeem to have altogether loſt their time. Then to main<g ref="char:EOLhyphen"/>tain that Phantom, they make other Conjectures, eſpecially when they are hard put to it; and ſo by degrees inſtead of ſolid Truths, they vent only Dreams to thoſe that hear them. When they think they have much contributed to the diſcovery of Truths unknown before their time, they often remove them farther from Men's ſight; like <hi>Turnus</hi> in <hi>Virgil</hi>'s <hi>Aeneids,</hi> who, the more he followed <hi>Aeneas</hi>'s <hi>Spectrum,</hi> the farther he went from the place, where the Enemies ſtood.</p>
               <p>I think one might make a very uſeful Treatiſe concerning <hi>the Art of Conjecturing,</hi> which would be reduced into Maxims, the chief whereof are the following:
<list>
                     <item>1. Every Conjecture muſt be probable:</item>
                     <item>2. It ought to be as ſimple as poſſi<g ref="char:EOLhyphen"/>ble:</item>
                     <item>3. No Conſequences muſt be drawn from it:</item>
                     <item>4. One muſt ſpeak of it doubtfully, as of a thing not certain:</item>
                     <item>5. No Body ſhould think himſelf obliged in Honour to defend it, nor ſcru<g ref="char:EOLhyphen"/>ple to give it up:</item>
                     <item>6. He, who thinks himſelf obliged to maintain it, muſt not have recourſe to new Suppoſitions.</item>
                  </list>
The uſefulneſs of thoſe Max<g ref="char:EOLhyphen"/>ims might be ſhewn by very good Reaſons, and ſeveral Examples taken out of the Writings of
<pb n="259" facs="tcp:99272:135"/>Philoſophers and Criticks, who have neglected them, and have therefore committed great Er<g ref="char:EOLhyphen"/>rors, and maintained the moſt uncertain Things in the World, with ſuch a Heat and Confidence as is only to be uſed in the defence of a certain Truth.</p>
               <p>Several People ſtand in need of theſe Remarks, to learn to be leſs poſitive about Things they are not certain of, and not to wonder if any one yields up a Conjecture, which he never took for a certain Truth. They, who have little thought of the ſeveral degrees of Probability, are wont to ſpeak of every thing with an equal aſſurance, and maintain with Obſtinacy whatever they ſay, without diſtinguiſhing what can be maintained from that which cannot. But this ought not to be the practice of thoſe, who can reaſon well, and who love the Truth, to which they muſt con<g ref="char:EOLhyphen"/>ſequently ſacrifice all their Conjectures.</p>
               <p>
                  <note place="margin">Of the Treatiſe concerning the Inſpira<g ref="char:EOLhyphen"/>tion of the Sacred Writers.</note>THE XI. and XII. Letters of the <hi>Sentiments,</hi> &amp;c. contain a ſmall Treatiſe concerning <hi>the Inſpi<g ref="char:EOLhyphen"/>ration of the Sacred Writers,</hi> which Mr. <hi>L. C.</hi> pub<g ref="char:EOLhyphen"/>liſhed not as if he approved of it, but with great caution, and only to engage Learned Men to write on that Subject. He ſaid ſo poſitively in ſeveral places. And 'tis for this reaſon that ſeve<g ref="char:EOLhyphen"/>ral Divines have examined that Subject in <hi>Latin, French</hi> and <hi>Engliſh.</hi> Mr. <hi>L. C.</hi> thinks himſelf concerned in their Anſwers, tho' he might have complained that ſome of 'em obſerved no Rules of Equity, or Sincerity, not only with reſpect to the Doctrin contained in the Treatiſe <hi>concern<g ref="char:EOLhyphen"/>ing the Inſpiration,</hi> &amp;c. but alſo in reference to himſelf.</p>
               <p>
                  <hi>F.Simon,</hi> who was warmly attackt in the <hi>Senti<g ref="char:EOLhyphen"/>ments,</hi> &amp;c. anſwered them with all the Paſſion and
<pb n="260" facs="tcp:99272:136"/>Animoſity, that could be expected from a Man, who could alledge no good Reaſons; and he uſed all the injurious and unbecoming Words that he could think of, on ſuch an occaſion. He would alſo perſuade the World that Dr. <hi>Allix,</hi> hereto<g ref="char:EOLhyphen"/>fore Miniſter at <hi>Charenton,</hi> and Mr. <hi>Aubert de Verſé,</hi> who is now (in 1699.) at <hi>Paris,</hi> and has a Penſion from the Clergy of <hi>France,</hi> were the Au<g ref="char:EOLhyphen"/>thors of that Book, and that Mr. <hi>Aubert,</hi> in par<g ref="char:EOLhyphen"/>ticular had written the Treatiſe <hi>concerning the In<g ref="char:EOLhyphen"/>ſpiration of the Sacred Authors.</hi>
               </p>
               <p>A ſhort time after, (in 1686.) Mr. <hi>L. C.</hi> pub<g ref="char:EOLhyphen"/>liſhed a <hi>Defence</hi> of the <hi>Sentiments,</hi> &amp;c. and throughly confuted <hi>F. Simon</hi>'s Chimerical Diſco<g ref="char:EOLhyphen"/>veries, which have been laughed at ſince by eve<g ref="char:EOLhyphen"/>ry Body; declaring to him, That he would an<g ref="char:EOLhyphen"/>ſwer him no more, tho' he ſhould write never ſo many Books, becauſe he thought the Publick was ſo well acquainted with their Diſpute, as to be a<g ref="char:EOLhyphen"/>ble to judge of it, without being troubled any longer with <hi>F. Simon</hi>'s ill Reaſonings and Diſinge<g ref="char:EOLhyphen"/>nuity. Indeed, when a Man has ſaid all that is neceſſary, in order to clear and defend Truth, he needs go no farther; the Publick being not much concerned in the Reputation and perſonal Intereſts of private Men. 'Twas in vain for <hi>F. Simon</hi> to cry out louder than he did before, ac<g ref="char:EOLhyphen"/>cording to the cuſtom of thoſe, who maintain a bad Cauſe; Mr. <hi>L. C.</hi> deſpiſed alike his hard Words, and his repeated Arguments. In his <hi>De<g ref="char:EOLhyphen"/>fence,</hi> he ſays, That what <hi>F. Simon</hi> publiſh'd con<g ref="char:EOLhyphen"/>cerning Dr. <hi>Allix,</hi> and Mr. <hi>Aubert,</hi> is a great Untruth. They know very well that it is falſe, and will not aſcribe to themſelves another Man's Work. They have both written ſome Books, whereby one may eaſily know that they have had no hand in the <hi>Sentiments,</hi> &amp;c. nor in the <hi>Treatiſe
<pb n="261" facs="tcp:99272:136"/>concerning the Inſpiration,</hi> &amp;c. Whatever one may think of their Books, they have done nothing like this, either as to the Style, the Method, or the Matter. I do not ſay this to wrong them, or to praiſe any body, but to confute <hi>F. Simon</hi> the more effectually. They, who have read the other Works of Mr. <hi>L. C.</hi> will eaſily believe that he needs not borrow any thing of either of 'em, and that the Author of the <hi>Treatiſe concerning the Inſpiration,</hi> &amp;c. is quite another Perſon than thoſe Gentlemen. They would perhaps have done well to declare themſelves, that they have had no hand in that Book; but ſince they have not done it, I hope they will not take it ill, if I do't. If they believe that their Reputation would be wrong'd, by aſcribing to them in part a Book, wherein they have no hand; they would be glad that I have ſaid ſo here. But if their Silence ſhould ariſe from ſome other Cauſe, which I will not dive into; they cannot complain that the Publick ſhould be informed of the truth of a Fact, which might wrong Mr. <hi>L. C.</hi> who has as little need of them, as they have of him.</p>
               <p>
                  <note place="margin">Of the Judgment which ſome Divines have made of the <hi>Sen<g ref="char:EOLhyphen"/>timents, &amp;c.</hi>
                  </note>In the Year 1688. <hi>Matthias Honcamp,</hi> Canon of <hi>Mentz,</hi> publiſhed in Latin a Book, Intituled, <hi>An Examination of the Critical Hiſtory of the Old Teſtament, and of the Sentiments,</hi> &amp;c. Mr. <hi>L. C.</hi> anſwered him in the X. Vol. of the <hi>Bibliotheque <g ref="char:V">Ʋ</g>niverſelle;</hi> where he gives an ill Character of the Principles and Method of that Author, who perhaps deſerved to be treated more ſharply.</p>
               <p>In 1690. Mr. <hi>Maius,</hi> Profeſſor at <hi>Gieſſen,</hi> pub<g ref="char:EOLhyphen"/>liſhed four Diſſertations on the Holy Scripture, wherein he undertook to refute <hi>F. Simon,</hi> and the Author of the <hi>Sentiments,</hi> &amp;c. The latter re<g ref="char:EOLhyphen"/>plied ſomething in the XIX. Vol. of the <hi>Biblio<g ref="char:EOLhyphen"/>theque
<pb n="262" facs="tcp:99272:137"/>
                     <g ref="char:V">Ʋ</g>niverſelle,</hi> where he ſhews That Mr. <hi>Maius</hi> aſcribes to him ſome Opinions, which he has not, and that his Arguments are very weak and inſignificant. But becauſe he writes chiefly againſt the <hi>Treatiſe concerning the Inſpiration,</hi> &amp;c. Mr. <hi>L. C.</hi> did not think himſelf obliged to Diſ<g ref="char:EOLhyphen"/>pute about it, either with Mr. <hi>Maius,</hi> or any body elſe. He could only have wiſhed that that Author had been able to treat that Subject well, and refute his Antagoniſt with good Reaſons, and not with hard Words, and Arguments, which prove nothing. Equity required alſo that he ſhould aſcribe nothing to Mr. <hi>L. C.</hi> but what he acknowledges, and publiſh no Romance about the Authors of the <hi>Sentiments,</hi> &amp;c. and the <hi>Treatiſe concerning the Inſpiration,</hi> &amp;c. as he has done, by bringing again Mr. <hi>Aubert</hi> upon the Stage. This he may be ſure of, That Mr. <hi>L. C.</hi> has a greater and nobler Notion of the Divine Revelation, than he himſelf ſeems to have, as well as of Chriſtian Charity, and even natural Equity, which he has very little obſerved in his Refutation. He has alſo publiſhed ſome other Diſſertations, digeſted according to the Order of Common-Places, wherein he likewiſe writes againſt Mr. <hi>L. C.</hi> after ſuch a manner as will only impoſe up<g ref="char:EOLhyphen"/>on ſome Young Students of Divinity in the Uni<g ref="char:EOLhyphen"/>verſities of <hi>Germany,</hi> but will not pleaſe thoſe, who know what Charity and Equity require, and are not Strangers to the Rules of Reaſoning well. Mr. <hi>L. C.</hi> might alſo complain that Mr. <hi>Maius</hi> took the pains to tranſcribe out of his Works the beſt Things he ſays concerning the Rolls of the ancient <hi>Hebrews,</hi> againſt Dr. <hi>Iſaac Voſſius,</hi> and <hi>F. Simon,</hi> and concerning the Scribes, againſt the latter. He ſhould at leaſt have been juſt to Him, of whoſe Labour he thought he could make a
<pb n="263" facs="tcp:99272:137"/>good uſe; by aſcribing to him only ſo much as he owns, and drawing no odious Conſequence a<g ref="char:EOLhyphen"/>gainſt him. I thought my ſelf obliged to ſay thus much, not to revenge Mr. <hi>L. C.</hi> for the wrong that Profeſſor deſigned to do to his Repu<g ref="char:EOLhyphen"/>tation; which muſt needs be very inconſiderable, and only in Places, where he would be aſhamed to be very much Eſteem'd, knowing what ſort of Men are Eſteem'd there; but to ſhew that he is with good Reaſon, very little concern'd for what ſome <hi>German</hi> Divines have written a<g ref="char:EOLhyphen"/>gainſt him. 'Tis their Duty to reflect on their own Conduct, whereof they are not to give an account to ſome Divines of <hi>Wittemberg,</hi> but to a Judge, who has taught us other Rules of Equity, by which we are to be judged by him. Mr. <hi>L. C.</hi> beſeeches that Supreme Judge that he would be pleaſed to change their angry and paſſionate Temper, and the Darkneſs wherewith they are ſurrounded, into a Spirit of Charity and Peace, and a Light, which may bring them again into the right Way.</p>
               <p>Mr. <hi>Witſius,</hi> Profeſſor at <hi>
                     <g ref="char:V">Ʋ</g>trecht,</hi> and ſince at <hi>Leyden,</hi> has written againſt ſeveral Places of the <hi>Sentiments,</hi> in his <hi>Miſcellanea Sacra,</hi> printed in the Year 1691. and Mr. <hi>L. C.</hi> acquainted the Pub<g ref="char:EOLhyphen"/>lick why he would not anſwer him, in one of the monthly Accounts of the <hi>Hiſtoire des Ouvrages des ſavans</hi> of that Year, where one may ſee what he thought fit to publiſh. Having ſince printed a Diſſertation, wherein he ſhews that <hi>Moſes</hi> is the Author of the <hi>Pentateuch,</hi> and Mr. <hi>Witſius</hi>'s Book having been Reprinted; the latter congratulated Mr. <hi>L. C.</hi> in a Preface, upon his not receeding from the common Opinion. Becauſe Mr. <hi>Witſius</hi> has behaved himſelf, on this occaſion, with the Moderation and Equity, which a Divine ought
<pb n="264" facs="tcp:99272:138"/>to ſhew towards thoſe, whom he refutes; Mr. <hi>L. C.</hi> ſpoke no more of it. They, who will be al<g ref="char:EOLhyphen"/>lowed to Refute others, muſt not take it ill, if others Refute them. As for the reſt, wherein he diſſents from Mr. <hi>Witſius,</hi> he leaves it to the Judg<g ref="char:EOLhyphen"/>ment of thoſe, who ſhall read their Writings, and will be able to examine the Reaſons on both ſides. They are ſo clear, that whoever is only concern'd for the Truth, may rightly judge of 'em.</p>
               <p>There was no need that Mr. <hi>Vander Waeyen,</hi> who is not at all to be compar'd with the Profeſ<g ref="char:EOLhyphen"/>ſor of <hi>Leyden,</hi> for Learning, or Wit, ſhould aſſault him again, with meer hard Words, without al<g ref="char:EOLhyphen"/>ledging any Reaſon, and without having any re<g ref="char:EOLhyphen"/>gard to what had been written on this Subject. All that can be obſerved in his Prefaces to the Books of <hi>Stephen Rittangelius,</hi> which he has lately publiſhed, wherein he writes againſt Mr. <hi>L. C.</hi> and in his Diſſertation concerning the <hi>Logos</hi> men<g ref="char:EOLhyphen"/>tion'd by St. <hi>John,</hi> written againſt the ſame, which I ſhall ſpeak of hereafter, is that he has a vehement deſire of Defaming Mr. <hi>L. C.</hi> and making him odious to every Body: A deſire very contrary to the Spirit of Chriſtianity, which al<g ref="char:EOLhyphen"/>lows a Man to write againſt ſuch Opinions as he thinks to be falſe, but will have him to ſpare thoſe, who entertain them. In order to it, a Man muſt only make uſe of Reaſons, to Refute the Doctrines, which he believes to be Errone<g ref="char:EOLhyphen"/>ous; and muſt forbear imputing to others ſuch Deſigns, as they no where intimate; and lay a<g ref="char:EOLhyphen"/>ſide whatever will make 'em odious, and not prove the falſity of their Opinions. I am ſorry that I am obliged to read a Lecture of Moderation to an old Divine; but he is to blame, for behaving himſelf as if he was ignorant of thoſe Principles
<pb n="265" facs="tcp:99272:138"/>of Chriſtian Morality. For my part, I don't ap<g ref="char:EOLhyphen"/>prehend the Reaſon of Mr. <hi>Vander Waeyen</hi>'s Zeal, or to ſpeak more plainly, of his exceſſive Anger againſt Mr. <hi>L. C.</hi> who never mention'd him in his Writings, that I know of, nor had any Quarrel with him. If he has ſome Opinions, which that Divine does not approve of, let him Refute them in a civil way, and without falſifying, or diſſem<g ref="char:EOLhyphen"/>bling any thing. Since he exceeds Mr. <hi>L. C.</hi> in Reaſons, Learning, number of Diſciples, Autho<g ref="char:EOLhyphen"/>rity, <hi>&amp;c.</hi> what is he afraid of? Is he afraid that thoſe, who admire <hi>Cocceius,</hi> ſhould like Mr. <hi>L. C.</hi>'s Writings better than Mr. <hi>Vander Waeyen</hi>'s Do<g ref="char:EOLhyphen"/>ctrine? If he is not afraid of it, why does he endeavour to ſtir up the World againſt a Man, who is not at all to be feared? It were much better for him to ſhew a greater Moderation; for People are apt to think that angry Men are deſtitute of good Reaſons; becauſe they, who know their Strength in this reſpect, are not wont to be angry with thoſe, whoſe Errors they may confound by the force of their Arguments. They are more apt to laugh at, or pity the Fooleries of thoſe, who oppoſe Truth, than to be angry with Opinions, which they know will never pre<g ref="char:EOLhyphen"/>vail, as long as they are deſtitute of Reaſon and Humane Helps. But let us ſee what Mr. <hi>Vander Waeyen</hi> ſays in particular of the <hi>Sentiments,</hi> &amp;c.</p>
               <p>In his Preface to <hi>Rittangelius</hi>'s Book, intituled <hi>Libra veritatis,</hi> to ſhew that he and ſome others of his Party are not the only Men angry with Mr. <hi>L. C.</hi>'s Works, he quotes Mr. <hi>Maius</hi> and Mr. <hi>Etzard,</hi> two <hi>Lutherans,</hi> who are uſed to in<g ref="char:EOLhyphen"/>veigh againſt all thoſe, who diſſent from them, and whom no Body durſt compare in any reſpect with them, that have aſſerted the ſame Opinions which they write againſt; I mean <hi>Grotius</hi> and <hi>Eraſmu<gap reason="illegible" resp="#PDCC" extent="1 letter">
                        <desc>•</desc>
                     </gap>,</hi>
                  <pb n="266" facs="tcp:99272:139"/>who had more Senſe, Learning, Piety and Virtue than all the <hi>German</hi> Profeſſors together, and whoſe Writings on the Bible are admired by every Bo<g ref="char:EOLhyphen"/>dy. Beſides, were I willing to make uſe of Mr. <hi>Vander Waeyen</hi>'s Method, I could eaſily beat him at his own Weapon; for he knows very well what Cenſures have been paſt upon him by ſome Reformed Divines, with whom he has had many Quarrels. One Letter of Mr. <hi>Spanheim,</hi> Profeſſor at <hi>Leyden,</hi> would afford me more Mat<g ref="char:EOLhyphen"/>ter than I ſhould want. But I need not take that courſe, to defend Mr. <hi>L. C.</hi> who, for the Reaſons I have mention'd, when I was diſcourſing of Praiſes and Cenſures, ought not to trouble him<g ref="char:EOLhyphen"/>ſelf much with what ſome <hi>Lutherans</hi> think of him. He is of opinion, that one needs only read their Writings and his, to condemn them, and that there is no neceſſity for him to anſwer 'em. The more they will inveigh againſt him, and give him hard Words, the leſs he will be perſuaded to leave off his Studies, to anſwer their wretched Books.</p>
               <p>Mr. <hi>Vander Waeyen</hi> cannot ſay, that I ſpeak ſo, becauſe I am not well pleaſed with them; ſeeing he himſelf would not vouchſafe to hear 'em Diſ<g ref="char:EOLhyphen"/>courſe concerning the <hi>
                     <g ref="char:V">Ʋ</g>biquity</hi> of Chriſt's Humane Nature, or his corporeal Preſence in the Sacra<g ref="char:EOLhyphen"/>ment. Would he take it well, if I ſhould cite them againſt him, about abſolute Predeſtination? He would undoubtedly anſwer, That their Autho<g ref="char:EOLhyphen"/>rity is of no weight, and he would be in the right. Let him therefore uſe no Method of ren<g ref="char:EOLhyphen"/>dring his Neighbours odious, which he would not that others ſhould uſe againſt him.</p>
               <p>Mr. <hi>Vander Waeyen</hi> has, nevertheleſs, pitched up<g ref="char:EOLhyphen"/>on two <hi>Lutherans,</hi> among Mr. <hi>L. C.</hi>'s Adverſaries, whom he believes upon their Word, adding of his own what he thinks fit; as if a Man needed only
<pb n="267" facs="tcp:99272:139"/>ſpeak to perſuade others.<note n="†" place="margin">Pag. <hi>3.</hi> Diſſ. de vocabulo <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap>.</note> He ſays, for inſtance, That <hi>ſome of the Letters,</hi> of which the <hi>Sentiments,</hi> &amp;c. are made up, <hi>bear the name of one De Verſé;</hi> but it is altogether falſe. There is not one, that bears any Name, and the Author of the <hi>Treatiſe concerning the Inſpiration,</hi> &amp;c. (who is not Mr. <hi>Au<g ref="char:EOLhyphen"/>bert de Verſé,</hi> as I have already ſaid) is denoted by the Letter N. which has no Relation with his Name.<note n="†" place="margin">Ead. pag.</note> Neither is it true that Mr. <hi>L. C.</hi> owns himſelf to be the Author of that Treatiſe, tho' he ſcruples not to ſay, That he is the Author of the Letters, in which it is inſerted. Some few Lines after, he falſly accuſes Mr. <hi>L. C.</hi> of having ſaid that the <hi>Pentateuch</hi> was poſſibly compiled <hi>by a Priest of Bethlehem:</hi> whereas he ſaid <hi>Be<g ref="char:EOLhyphen"/>thel,</hi> not <hi>Bethlehem.</hi> Mr. <hi>Vander Waeyen</hi> adds, as it were by a <hi>Parentheſis,</hi> that <hi>that Priest was cer<g ref="char:EOLhyphen"/>tainly an Idolater,</hi> as if he knew it by a Revelati<g ref="char:EOLhyphen"/>on; and without intimating that the Author of that Conjecture was perſuaded of the contrary, as he plainly ſays in the beginning of the VII. Letter of his <hi>Defence of the Sentiments,</hi> p. 167. Laſtly, he ſays, That Mr. <hi>L. C. did not ſcruple to affirm that the Works, which go under the name of</hi> Moſes, <hi>and other inſpired Authors, were written</hi> by that Prieſt. But there are two Falſifications in thoſe Words. It is not true that Mr. <hi>L. C.</hi> aſ<g ref="char:EOLhyphen"/>cribed any thing to that Prieſt, beſides the care of collecting the Writings of <hi>Moſes,</hi> and ſome more ancient Hiſtories, of which the <hi>Pentateuch</hi> is made up; and it is alſo falſe that he ſaid that thoſe Books were written, <hi>Scripta eſſe,</hi> by that Man, as if he had been the Author of 'em: He only ſaid that he was poſſibly the Compiler of the <hi>Pentateuch.</hi>
               </p>
               <p>Thus the Reader may ſee, how faithfully Mr. <hi>Vander Waeyen</hi> relates Mr. <hi>L. C.</hi>'s Conjecture about the Compiler of the <hi>Pentateuch,</hi> that he may
<pb n="268" facs="tcp:99272:140"/>brand it with the Name of <hi>Impiety</hi> and <hi>Prophane<g ref="char:EOLhyphen"/>neſs;</hi> without intimating any where that the Au<g ref="char:EOLhyphen"/>thor of the <hi>Sentiments,</hi> &amp;c. ſaid over and over again, when he publiſhed that Conjecture, that the <hi>Pentateuch</hi> contains nothing but what was ap<g ref="char:EOLhyphen"/>proved of by the Prieſts of <hi>Jeruſalem,</hi> and all the Jews who worſhipped the true God. 'Tis an eaſie thing to repreſent a harmleſs Conjecture as an <hi>impious</hi> and <hi>prophane</hi> Opinion, by ſuppreſſing part of it at pleaſure. Mr. <hi>Vander Waeyen</hi> ſhould know that Mr. <hi>L. C.</hi> is not fond of that Conje<g ref="char:EOLhyphen"/>cture, as I have already ſaid, and as it appears by his <hi>Latin</hi> Diſſertation concerning <hi>Moſes being the Author of the Pentateuch.</hi> Equity required that he ſhould ſay ſomething of it, in imitation of Mr. <hi>Witſius,</hi> of whom he ſhould have learn'd that every Body, and eſpecially a Divine, ought to be a Lover of Sincerity. That Profeſſor of <hi>Leyden</hi> has been generally praiſed, upon that ac<g ref="char:EOLhyphen"/>count; but the Profeſſor of <hi>Franeker</hi> is not like to encreaſe his Reputation, by taking a con<g ref="char:EOLhyphen"/>trary courſe.</p>
               <p>If he could be cured of his Prejudices, and judge without Anger of the Opinions of a Man, whom he has offended, tho' he never was injured by him; one ſhould only Appeal from himſelf to himſelf, and deſire him to read again the Books, againſt which he has ſo much exclaim'd. He would then eaſily perceive that he has tranſ<g ref="char:EOLhyphen"/>greſſed the Laws of Charity and Juſtice after a ſtrange manner, and is bound to beg God's Pardon for it: I heartily pray God that he would forgive him. He would alſo learn to forbear writing Romances about other Men, as he has done in the very beginning of his Diſſertation; not conſider<g ref="char:EOLhyphen"/>ing that being evidently convinced of groſs Fi<g ref="char:EOLhyphen"/>ctions concerning the Opinions he aſcribes to
<pb n="269" facs="tcp:99272:140"/>Mr. <hi>L. C.</hi> few People would believe him upon his Word.</p>
               <p>
                  <note place="margin">
                     <hi>Of the</hi> Bibliothe<g ref="char:EOLhyphen"/>que Uni<g ref="char:EOLhyphen"/>verſelle.</note>To return to Mr. <hi>L. C.</hi>'s Works, he under<g ref="char:EOLhyphen"/>took in 1686. to write a <hi>Journal,</hi> in imitation of thoſe, which were publiſhed in ſeveral parts of <hi>Europe.</hi> He entituled it, as every Body knows, <hi>Bibliotheque <g ref="char:V">Ʋ</g>niverſelle,</hi> and endeavoured to do chiefly Two Things, which are wanting in other Journals. The one is, to give larger and more exact Extracts of conſiderable Books, than were to be found in other Journals. And Secondly, to inſert into it ſeveral Pieces of his own, ſuch as are a Project of the <hi>Fabulous Hiſtory,</hi> in the I. Vol. an Explication of <hi>the Fable of Adonis,</hi> in the III; and of <hi>the Fable of</hi> Ceres, in the VI; an Eſſay concerning the <hi>Poetry of the</hi> Hebrews, in the IX; the Life of <hi>Euſebius Biſhop of Caeſarea,</hi> in the X; the Lives of St. <hi>Cyprian</hi> and <hi>Prudentius,</hi> in the XII, and the Life of. St. <hi>Gregory Nazianzen,</hi> in the XVIII; the <hi>Memoirs concerning the Hiſtory of</hi> Jan<g ref="char:EOLhyphen"/>ſeniſm, in the XIV, <hi>&amp;c.</hi>
               </p>
               <p>He wrote the VIII firſt Volumes, together with Mr. <hi>de la Croſe,</hi> who followed his Advices till the VIII. But in the IX, he undertook to give his Judgment concerning ſome Books, and Mr. <hi>L. C.</hi> approved not of his Extracts; ſo that he was obliged to diſtinguiſh his own Extracts from thoſe of Mr. <hi>de la Croſe,</hi> that he might not, be anſwerable for them. Mr. <hi>de la Croſe</hi> put al<g ref="char:EOLhyphen"/>ſo his and Mr. <hi>L. C.</hi>'s Name to the IV Volume, without his Knowledge, and againſt his Will; for he always deſigned that his Journal ſhould be <hi>Anonymous,</hi> as the <hi>Leipſick</hi> and the <hi>Paris</hi> Journals. But his Name having been publiſhed in one of the Volumes, he was obliged to publiſh it in the following. Afterwards Mr. <hi>L. C.</hi> wrote the X Volume alone, and Mr. <hi>de la Croſe</hi> the XI. as
<pb n="270" facs="tcp:99272:141"/>may be ſeen by the Prefaces. The remaining Volumes, to the XIX incluſively, were written by Mr. <hi>L. C.</hi> excepting the XIII.</p>
               <p>It was neceſſary to come to theſe Particulars, not only to ſhew that Mr. <hi>L. C.</hi> ſpends his time better than thoſe, who loſe theirs in writing Li<g ref="char:EOLhyphen"/>bels; but becauſe ſome Perſons have unawares aſcrib'd to him one Volume, in which he had no Hand. The firſt who committed that Fault, is Mr. <hi>Meibom,</hi> in his Additions to a Book of <hi>Va<g ref="char:EOLhyphen"/>lentinus Henricus Voglerus,</hi> intituled, <hi>Introductio <g ref="char:V">Ʋ</g>niverſalis in Notitiam cujuſcunque generis bonorum Scriptorum,</hi> &amp;c. In his Additions to the 29 Page, wherein he ſpeaks of Journals, he complains of the Judgment, which, he ſays, Mr. <hi>L. C.</hi> made of his Collection of <hi>Writers of the German Hiſtory,</hi> in the X Vol. of the <hi>Bibliotheque <g ref="char:V">Ʋ</g>niverſelle.</hi> 'Tis true that Mr. <hi>L. C.</hi> is the Author of that Vo<g ref="char:EOLhyphen"/>lume, but there is not one Word in it about Mr. <hi>Meibom</hi>'s Collection, which he never ſo much as peruſed. Mr. <hi>Meibom</hi> meant the XI Vol. where there is a long Extract of his Collection; but that Volume having been written by Mr. <hi>de la Croſe,</hi> as it appears by the Dedicatory Epiſtle; it was not juſt to aſcribe it to Mr. <hi>L. C.</hi> who had no Hand in it. Mr. <hi>Meibom</hi> has formerly been told of it, in a civil and obliging manner, in the 2d part of the XXII Vol. of the <hi>Bibliotheque <g ref="char:V">Ʋ</g>niverſelle,</hi> Art. V. and again lately in the <hi>Nou<g ref="char:EOLhyphen"/>velles de la Republiques des Lettres, May</hi> 1699. be<g ref="char:EOLhyphen"/>cauſe it does not appear that he has retracted, and others have of late committed the ſame Un<g ref="char:EOLhyphen"/>juſtice after him. 'Tis his Duty to acknowledge his fault; if he does not do it, one may with rea<g ref="char:EOLhyphen"/>ſon believe that he took delight in committing that Injuſtice, and look upon him as a Man, who commits ſuch Faults a purpoſe, and the Publick
<pb n="271" facs="tcp:99272:141"/>may be acquainted with it upon occaſion. Had he only aſcribed that Volume to Mr. <hi>L. C.</hi> with<g ref="char:EOLhyphen"/>out complaining of him; one might think it is a ſlip of Memory, and overlook it: But Mr. <hi>L. C.</hi> cannot be ſilent about it, becauſe Mr. <hi>Meibom</hi> complains of him, though he has no ground for't.</p>
               <p>Next to Mr. <hi>Meibom,</hi> the <hi>Journaliſts</hi> of <hi>Leipſick</hi> have committed the ſame fault, at the end of their <hi>Acta,</hi> &amp;c. <hi>June</hi> 1691. Mr. <hi>Juncker</hi> has al<g ref="char:EOLhyphen"/>ſo tranſlated the Fault in his Treatiſe of <hi>Journals,</hi> publiſhed at <hi>Leipſick,</hi> about the ſame time. And here I cannot but take notice of a thing, which the <hi>Journaliſts</hi> of <hi>Leipſick</hi> affect to do, with re<g ref="char:EOLhyphen"/>ſpect to Mr. <hi>L. C.</hi> and ſeveral others. If an angry Author uſes any injurious or diſobliging Words againſt him, they never fail to obſerve it; as if the deſign of a Journal was to preſerve the Memory of injurious Words, which thoſe, who have uſed them, are often aſhamed of. How<g ref="char:EOLhyphen"/>ever, if thoſe Gentlemen intend thereby to cry down Books full of injurious Words, and create a diſlike of 'em, they do well to take notice of ſuch Paſſages. But if they do it, becauſe they are well pleaſed with them, or think they are eſ<g ref="char:EOLhyphen"/>ſential to the Subject, or becauſe they are moved with the ſame Paſſion; they can never be too much blamed for it. They may, when they pleaſe, inform the Publick about it; leſt they ſhould give occaſion to entertain an ill Opinion of 'em.</p>
               <p>Dr. <hi>Cave,</hi> Canon of if <hi>Windſor,</hi> was without doubt very well pleaſed with a Paſſage of Mr. <hi>Meibom</hi> againſt Mr. <hi>L. C.</hi> ſince he has lately in<g ref="char:EOLhyphen"/>ſerted it in his Diſſertation concerning <hi>Euſebius,</hi> ſuppoſing that Mr. <hi>L. C.</hi> had cenſured the Col<g ref="char:EOLhyphen"/>lection of the Authors <hi>Rerum Germanicarum,</hi> in
<pb n="272" facs="tcp:99272:142"/>the X Vol. of his <hi>Bibliotheque.</hi> Herein Dr. <hi>Cave</hi> has committed two Faults; one of which conſiſts in approving of Mr. <hi>Meibom</hi>'s Injuſtice; and the other, in deſigning to wrong Mr. <hi>L. C.</hi>'s Reputa<g ref="char:EOLhyphen"/>tion, by publiſhing a Paſſage of that Author; who, if he is an honeſt Man, will make him Sa<g ref="char:EOLhyphen"/>tisfaction very ſoon, in the Journal of <hi>Leipſick,</hi> or ſomewhere elſe.</p>
               <p>Another Author has committed the ſame Fault: I mean the Author of the Remarks on the <hi>Confeſſion of Sancy,</hi> which have been lately print<g ref="char:EOLhyphen"/>ed at <hi>Amſterdam.</hi> One may ſee thoſe Remarks on the II Chapter. It cannot be ſaid that all the of Volumes the <hi>Bibliotheque</hi> wore aſcribed to Mr. <hi>L. C.</hi> becauſe Mr. <hi>de la Croſe</hi> was not ſo well known as he; ſince the Name of the latter is to be ſeen in all the Volumes in which he had a Hand (except in the Three Firſt, which are Anonymous) and at the end of the Dedicatory Epiſtle of the XI Volume in queſtion. He, that will cenſure any one, muſt take care not to mi<g ref="char:EOLhyphen"/>ſtake one Man for another, leſt the Innocent ſhould ſuffer for the Guilty.</p>
               <p>Among thoſe, who have injuſtly complained of the <hi>Bibliotheque,</hi> I muſt alſo reckon Mr. <hi>Poiret</hi> a Follower of <hi>Antoinette Bourignon;</hi> who being exaſperated with a little Jeſt<note n="†" place="margin">In the <hi>V.</hi> Vol. of the <hi>Bib<g ref="char:EOLhyphen"/>lioth.</hi>
                  </note> upon his <hi>Divine O Economy,</hi> did very much inveigh againſt Mr.<hi>L.C.</hi> not only in an oppoſite Extract, which he cauſed to be inſerted in the <hi>Republique des Lettres</hi> in 1687. but alſo ſome Years after, in along Let<g ref="char:EOLhyphen"/>ter, full of Bitterneſs and Malice, which he pub<g ref="char:EOLhyphen"/>liſhed in 1692. at the end of his Book <hi>de Erudi<g ref="char:EOLhyphen"/>tione Solida,</hi> &amp;c. without giving notice of it to the Bookſeller, who was very ſorry, for't. Mr. <hi>L. C.</hi> did not think himſelf obliged to anſwer it, becauſe Mr. <hi>Poiret</hi> is ſo well known to be a Chi<g ref="char:EOLhyphen"/>merical
<pb n="273" facs="tcp:99272:142"/>Man, that what he ſays of any one, can do him no wrong. The only thing that Mr. <hi>L. C.</hi> might be blamed for, on this occaſion, is to have been contented with a ſlight Jeſt upon a Book, which deſerved a very ſharp Cenſure; becauſe it ridicules Religion, from the beginning to the end, by changing it into a meer Fanaticiſm. Mr. <hi>Poiret</hi> fancies that all the Fooleries of <hi>Myſti<g ref="char:EOLhyphen"/>cal Men,</hi> and all the <hi>Chimeras</hi> he is pleaſed to add to them, muſt paſs for Oracles; whereas he ſhould be aſhamed to make it his Buſineſs to ſe<g ref="char:EOLhyphen"/>duce the Simple with his ridiculous ſpiritual No<g ref="char:EOLhyphen"/>tions. None is impoſed upon by the Fanatical Outſide of <hi>Myſtical Men,</hi> but thoſe, that are diſpoſed to deceive themſelves, and to miſtake Chimeras for Religion, inſtead of Morality and good Works, which are grounded on the hope of another Life, which the Goſpel teaches us. As for thoſe, who know how neceſſary it is to love one's Neighbour, they will not be impoſed up<g ref="char:EOLhyphen"/>on by Mr. <hi>Poiret</hi>'s <hi>Extatical</hi> Devotion, which is not inconſiſtent with the greateſt <hi>Malice.</hi> His taking care to make an Apology for St. <hi>Auguſtin,</hi> is a great Inſtance of his want of Sincerity: For, tho' he is far from being of that Father's Opi<g ref="char:EOLhyphen"/>nion concerning abſolute Predeſtination and ir<g ref="char:EOLhyphen"/>reſiſtible Grace, yet he will juſtify him, to make Mr. <hi>L. C.</hi> odious, if he can. Such is again the Senſe he puts upon St. <hi>Auguſtin</hi>'s Epiſtle to <hi>Vin<g ref="char:EOLhyphen"/>centius:</hi> He maintains that St. <hi>Auguſtin</hi> did not ſay in that Letter that 'tis lawful to Perſecute; as if no Body could read the Works of that Father but he. If Mr. <hi>Poiret</hi> does not care for Critical Learning, which he ſeems to deſpiſe, he ſhould not meddle with what he underſtands not. He'll judge this is too hard a Cenſure, but he juſtly deſerves it, and he muſt not think that Mr. <hi>L. C.</hi>
                  <pb n="274" facs="tcp:99272:143"/>will enter into the Liſts with him. He has a mind to pick Quarrels, to make, if it were poſ<g ref="char:EOLhyphen"/>ſible, ſome noiſe in the World, and ſo put Peo<g ref="char:EOLhyphen"/>ple upon buying his Books, which no Body reads. But Mr. <hi>L. C.</hi> will not give him occaſion to write many Books. If any Body has any time to loſe, let him read Mr. <hi>Poiret</hi>'s Letter, and compare it with Mr. <hi>L. C.</hi>'s Opinions; for he is reſolved to make no other Reply to Mr. <hi>Poiret.</hi>
               </p>
               <p>
                  <note place="margin">Of Mr. <hi>L.C.</hi>'s Phi<g ref="char:EOLhyphen"/>loſophical Works.</note>WHILST Mr. <hi>L. C.</hi> was writing his <hi>Bibli<g ref="char:EOLhyphen"/>otheque,</hi> he tranſlated into Latin the laſt Books of <hi>Thomas Stanley</hi>'s Philoſophical Hiſtory, which contain the Hiſtory of the Eaſtern Philoſophy, whereof he had publiſh'd an Extract in the VII Vol. of the <hi>Bibliotheque,</hi> which pleaſed ſeveral People. That Book was printed in 1690.</p>
               <p>Mr. <hi>L. C.</hi> having left off the laborious Work of the <hi>Bibliotheque <g ref="char:V">Ʋ</g>niverſelle,</hi> applied himſelf to his <hi>Commentary on the Pentateuch,</hi> as I ſhall ſay hereafter; and in the mean time publiſhed his <hi>Logick,</hi> his <hi>Ontology,</hi> and his <hi>Pneumatology,</hi> which were reprinted in 1697. He dedicated his <hi>Logick</hi> to the late Mr. <hi>Boyle;</hi> but the Perſon, who was to preſent him with a Copy, could not do it, be<g ref="char:EOLhyphen"/>cauſe Mr. <hi>Boyle</hi> died in the mean time. This is the reaſon why Mr. <hi>L. C.</hi> in his ſecond Edition, dedicated it to Mr. <hi>Locke,</hi> to whom he had alſo dedicated his <hi>Ontology</hi> and <hi>Pneumatology.</hi> The ſe<g ref="char:EOLhyphen"/>cond Edition is incomparably better than the firſt; eſpecially for the Style, which the Author has very much corrected. There is at the end of his <hi>Logick</hi> a Diſſertation <hi>de Argumento Theologico ex Invidia ducto,</hi> which angry and paſſionate Di<g ref="char:EOLhyphen"/>vines ſhould read over and over, to make 'em leave off the Cuſtom of uſing baſe and ſhameful Artifices, to make thoſe odious, who will not blindly ſubmit to their Deciſions.</p>
               <p>
                  <pb n="275" facs="tcp:99272:143"/>To compleat his Courſe of Philoſophy, he wrote, ſhortly after, <hi>a Natural Philoſophy,</hi> which he publiſhed in 1695. and was reprinted two Years after, in two Vol. in Octavo. So that all his Philoſophical Works are contained in four Vol.</p>
               <p>Whilſt I am on this Subject, it will not be an unſeaſonable Digreſſion, if I undertake to juſtify Mr. <hi>L. C.</hi>'s Method of proving the Immortality of the Soul. Being of Opinion that its Eſſence is unknown to us, he thinks that its Immortality cannot be proved by any Arguments taken from its Nature, and that we muſt uſe ſuch Proofs as the Divine Goodneſs affords us, which has created Men, to make 'em eternally happy. Some think that the Certainty of the Immortality of the Soul is thereby leſſened; as if weak Arguments were to paſs for good Reaſons, becauſe we are con<g ref="char:EOLhyphen"/>cern'd in them; and as if we had but doubtful Proofs of the Divine Goodneſs. Had we no other Proofs of it, but thoſe which the Revela<g ref="char:EOLhyphen"/>tion afford us, methinks they were ſufficient to ſatisfy them, that are convinced of the Truth of the Revelation. A Learned Biſhop in <hi>England</hi>
                  <note n="†" place="margin">Mr. <hi>Locke's</hi> Reply to the Biſhop of <hi>Wor<g ref="char:EOLhyphen"/>ceſter</hi>'s Anſwer to his Second Letter, <hi>p. 418. &amp; ſeq.</hi>
                  </note> having objected to a Gentleman of great Parts, that he leſſen'd the Certainty of the Proofs, which perſuade us that the Soul is immortal, by ſaying that its Immateriality cannot be demonſtrated; he returned him an Anſwer, which I ſhall make uſe of againſt thoſe, who have cenſured Mr. <hi>L.C.</hi>'s <hi>Pneumatology.</hi> 
                  <q>This your Accuſation, <hi>ſays Mr.</hi> Locke, of my <hi>leſſening the credibility</hi> of the Immortality of the Soul, and the Reſurrection of the Body, is founded on this, That the Immateriality of the Soul cannot he demon<g ref="char:EOLhyphen"/>ſtrated from natural Reaſon. Which Argu<g ref="char:EOLhyphen"/>ment of your Lordſhip's bottoms on this, That
<pb n="276" facs="tcp:99272:144"/>Divine Revelation abates of its <hi>credibility</hi> in all thoſe Articles it propoſes proportionably as Humane Reaſon fails to ſupport the Teſti<g ref="char:EOLhyphen"/>mony of God.—Does God promiſe any thing to Mankind to be believed? It is very fit and credible to be believed, if Reaſon can de<g ref="char:EOLhyphen"/>monſtrate it to be true. But if Humane Rea<g ref="char:EOLhyphen"/>ſon comes ſhort in the Caſe, and cannot make it out, its <hi>credibility</hi> is thereby <hi>leſſened:</hi> Which is in effect to ſay, That the Veracity of God is not a firm and ſure Foundation of Faith to rely upon, without the concurrent Teſtimony of Reaſon, <hi>i. e.</hi> with reverence be it ſpoken, God is not to be believed on his own Word, unleſs what he reveals be in it ſelf credible, and might be believed without him.—What I have above obſerved, is ſo viſibly contained in your Lordſhip's Argument, that when I met with it in your Anſwer to my firſt Letter, it ſeem'd ſo ſtrange from a Man of your Lord<g ref="char:EOLhyphen"/>ſhip's Character, and in a Diſpute in Defence of the Doctrin of the Trinity, that I could hardly perſuade my ſelf, but it was a Slip of your Pen.</q>
               </p>
               <p>
                  <q>Your Lordſhip ſays, <hi>You do not queſtion whe<g ref="char:EOLhyphen"/>ther God can give Immortality to a material Sub<g ref="char:EOLhyphen"/>ſtance; but you ſay</hi> it takes off <hi>very much from the evidence of Immortality, if it depends only upon God's giving that which of its own nature it is not capable of.</hi>
                  </q>
               </p>
               <p>
                  <q>To which I reply, any one's not being able to demonſtrate the Soul to be Immaterial <hi>takes off</hi> not <hi>very much,</hi> nor at all from the <hi>evidence of its</hi> Immortality, if God has revealed that it ſhall be Immortal; becauſe the Veracity of God is a Demonſtration of the Truth of what he has revealed, and the want of another Demon<g ref="char:EOLhyphen"/>ſtration
<pb n="277" facs="tcp:99272:144"/>of a Propoſition, that is demonſtra<g ref="char:EOLhyphen"/>tively true, takes not off from the Evidence of it. For where there is a clear Demonſtra<g ref="char:EOLhyphen"/>tion, there is as much Evidence as any Truth can have, that is not ſelf-evident.—The whole of your Lordſhip's Diſcourſe here, is to prove, That the Soul cannot be Material be<g ref="char:EOLhyphen"/>cauſe then the Evidence of its being Immortal would be <hi>very much leſſened.</hi> Which is to ſay, That 'tis not as credible upon Divine Revela<g ref="char:EOLhyphen"/>tion, that a Material Subſtance ſhould be Im<g ref="char:EOLhyphen"/>mortal, as an Immaterial; or, which is all one, That God is not equally to be believed, when he declares that a Material Subſtance ſhall be Immortal, as when he declares that an Im<g ref="char:EOLhyphen"/>material ſhall be ſo, becauſe the Immortality of a Material Subſtance cannot be demonſtrated from Natural Reaſon.</q>
               </p>
               <p>
                  <q>Let us try this Rule of your Lordſhip's a lit<g ref="char:EOLhyphen"/>tle farther. God has revealed, That the Bo<g ref="char:EOLhyphen"/>dies Men ſhall have after the Reſurrection, as well as their Souls, ſhall live to Eternity. Does your Lordſhip believe the eternal Life of the one of theſe, more than of the other, becauſe you think you can prove it of one of them by na<g ref="char:EOLhyphen"/>tural Reaſon, and of the other not? Or can any one, who admits of Divine Revelation in the Caſe, doubt of one of them more than the other? Or think this Propoſition leſs credible, the Bodies of Men after the Reſurrection, ſhall live for ever; than this, That the Souls of Men ſhall, after the Reſurrection, live for e<g ref="char:EOLhyphen"/>ver? For that he muſt do, if be thinks either of them is leſs credible than the other. If this be ſo, Reaſon is to be conſulted, how far God is to be believed, and the credit of Divine Te<g ref="char:EOLhyphen"/>ſtimony, muſt receive its force from the Evi<g ref="char:EOLhyphen"/>dence
<pb n="278" facs="tcp:99272:145"/>of Reaſon: which is evidently to take away the Credibility of Divine Revelation, in all Supernatural Truths, wherein the Evidence of Reaſon fails.</q>
               </p>
               <p>Thoſe, who have found Fault with what Mr. <hi>L. C.</hi> ſaid concerning the Immortality of them Soul, need only conſider thoſe judicious Remarks, to be convinced that their Cenſures were very ill grounded. But to return to Mr. <hi>L. C.</hi>'s Philoſo<g ref="char:EOLhyphen"/>phical Works; thoſe, who read 'em, may eaſily perceive, That beſides the general Deſign of that ſort of Books, the Author endeavours to make the Study of Philoſophy profitable, by ap<g ref="char:EOLhyphen"/>plying its Principles to the moſt ſublime Do<g ref="char:EOLhyphen"/>ctrins of Theology; as far as they have a Con<g ref="char:EOLhyphen"/>nexion one with another. He ſhews, in a thou<g ref="char:EOLhyphen"/>ſand places, the Origin of ſeveral Errors of School-Divinity, which ſprung from a falſe Philoſophy; and ſometimes <hi>vice verſâ,</hi> the Errors, which a falſe Theology introduced into Philoſophy; for thoſe two Sciences have often corrupted one ano<g ref="char:EOLhyphen"/>ther. Elſewhere he lays down a ſure Founda<g ref="char:EOLhyphen"/>tion, to convince one's ſelf of the Truth of the Chriſtian Religion. He proves, in his <hi>Pneumato<g ref="char:EOLhyphen"/>logy,</hi> the Exiſtence of a God, and all his Attri<g ref="char:EOLhyphen"/>butes, as much as it can be done by the meer Light of Reaſon. Whereby one may obſerve what are the Foundations of Natural Religion, on which the Chriſtian is built.</p>
               <p>Mr. <hi>L. C.</hi> experſſes, in his Philoſophical Works, a great Eſteem for <hi>Deſcartos,</hi> whoſe general Prin<g ref="char:EOLhyphen"/>ciples he follows; but he often departs from his particular Conjectures, which he confutes with Reaſons and Experiments. He often declares, in his <hi>Pneumatology</hi> and <hi>Natural, Philoſophy,</hi> that he propoſes only ſome Conjectures, which might prove falſe, and he frequently ſays that a Man
<pb n="279" facs="tcp:99272:145"/>muſt ſuſpend his Judgment. He carefully diſtin<g ref="char:EOLhyphen"/>guiſhes every where what is demonſtrable, from that which is uncertain. Thoſe, who have a great reſpect for Truth in general, and love a Philoſophical Sincerity, are obliged to uſe ſuch a Method; and they, that are ſo diſpoſed, are better convinced than others, of the narrowneſs of their Knowledge, think more modeſtly of themſelves, and can more eaſily bear to be con<g ref="char:EOLhyphen"/>tradicted. On the contrary, thoſe, who diſtin<g ref="char:EOLhyphen"/>guiſh not what is doubtful from what is certain, fancy they know much more than they do; and being proud of their pretended Knowledge, they maintain, with the ſame aſſurance, the moſt un<g ref="char:EOLhyphen"/>certain Things, and thoſe which they are moſt ſure of. From thence ariſe a great many hot Diſputes about Things, which no body knows, and wherein they are perhaps miſtaken on both ſides: From thence alſo ariſe all the Evils, which attend long Diſputes. Thoſe, who are uſed to diſtinguiſh their Conjectures from what they are able to prove, may more eaſily attain to a ſolid and certain knowledge of Truth, than thoſe who believe they know what they know not, and ſo give over the ſearch of that which they think they have already found. They ſubſtitute an imaginary Knowledge in the room of a real one, and ſo reſt ſatisfied with Phantoms, inſtead of real Things; and as they boldly take up Things, that have but a ſlight probability; ſo they are afraid, on the contrary, to be deceived by De<g ref="char:EOLhyphen"/>monſtrations, and ſhun them as carefully as they ought to ſhun Falſhood. But thoſe, who believe not that they know what they know not, and are not conceited of their own Merits, will be ready to embrace Truth, which way ſoever it comes.</p>
               <p>
                  <pb n="280" facs="tcp:99272:146"/>That, which I moſt wonder at, is, That ſome Men are ſo Conceited, that they ſpeak, as if they were perſuaded that Truth depends not ſo much on Things themſelves, as on the manner of defending it. One would think they believe, That if they ſtoutly maintain an Opinion, it ac<g ref="char:EOLhyphen"/>quires thereby a greater degree of certainty, and at laſt happens to be true. Should we grant, ſay they, That ſuch a Thing is true, we muſt then give up our Principles. 'Tis therefore bet<g ref="char:EOLhyphen"/>ter to argue againſt it, without troubling our Selves whether it be true or not, and never to give ground; like the Man, who being no lon<g ref="char:EOLhyphen"/>ger able to reply to what was objected againſt his Opinion, cried out with great Anger: <hi>If what I ſay be not true, it ſhould be true.</hi>
               </p>
               <p>
                  <note place="margin">Of <hi>More<g ref="char:EOLhyphen"/>ry</hi>'s Dicti<g ref="char:EOLhyphen"/>onary.</note>BUT to return to Mr. <hi>L. C.</hi>'s Studies; at the very ſame time that his Philoſophical Works were Compoſed, Printed for the firſt time, and Reprinted, he was taken up with the tedious Re<g ref="char:EOLhyphen"/>viſion of a Book, which gave him a great deal of trouble. Some Bookſellers of <hi>Holland</hi> having a mind to Print <hi>Morery</hi>'s Dictionary, propoſed to him in 1689. to Reviſe it; which he under<g ref="char:EOLhyphen"/>took to do, ſuppoſing, That becauſe that Dictio<g ref="char:EOLhyphen"/>nary had been Printed five times in <hi>France,</hi> it wanted but few Corrections: But having gone about that Work, he ſoon perceived that he had had a better Opinion of Mr. <hi>Morery</hi> than he de<g ref="char:EOLhyphen"/>ſerved. He perceived too late that the Reviſion of that Dictionary would be a laborious Work, of no great Honour, and leſs Profit: But he was obliged to go thro', when he had begun. One may ſee what he ſaid about it, in the XIV. Vol. of the <hi>Bibliotheque <g ref="char:V">Ʋ</g>niverſelle,</hi> and in the Preface before the <hi>Holland</hi> Editions. He has, in
<pb n="281" facs="tcp:99272:146"/>three ſeveral Reviſions, corrected a prodigious number of Faults, eſpecially in the Articles, which concern ancient Hiſtory; and after a fre<g ref="char:EOLhyphen"/>quent Peruſing, and a long Examination, he found that Mr. <hi>Morery</hi> was a Man of ſo little Learning and Exactneſs, that one cannot rely on any thing that he ſays. He, that would throughly examine his Dictionary, ſhould have almoſt all the Books, which he made uſe of; and it would take up as much time as would be ſufficient to make a New one. So that Mr. <hi>L. C.</hi> was forced to paſs over a great many Things, for want of Books and Time. Beſides, to ſpeak the Truth, there are a great many Articles in that Dictionary, which deſerve not to be corrected by a Man, who can ſpend his Time better. Of what uſe would it be to make a laborious Enquiry concerning ſo many wretched Authors, whom <hi>Morery</hi> mentions? He, that began that Work, ſhould have been Exact, ſince he undertook it. Nevertheleſs, there has been Three Editions of that Dictionary in <hi>Holland,</hi> from the Year 1690. to the Year 1698. and about Seven Thouſand Copies have been Sold: Perhaps ſo large a Book did never Sell ſo well before. Indeed, it is neceſſary to a great many People, who cannot have <hi>Libraries,</hi> nor read the Original Authors, and are contented with a ge<g ref="char:EOLhyphen"/>neral Knowledge of Things. The laſt Edition of <hi>Holland</hi> is much more Exact than the other, but it is not true, That <hi>the Publick can now rely upon it,</hi> as the Bookſellers have inſerted in the <hi>Adver<g ref="char:EOLhyphen"/>tiſement</hi> of this VIII. Edition, without Mr. <hi>L. C</hi>'s. Knowledge. 'Tis true, That it is more accurate than the former; but he, that will know ſome<g ref="char:EOLhyphen"/>thing exactly, muſt neceſſarily have recourſe to the Original Authors. I hear (in 1699.) that there is a new Edition of it coming out at <hi>Paris,</hi>
                  <pb n="282" facs="tcp:99272:147"/>and I doubt not but that they have corrected ſe<g ref="char:EOLhyphen"/>veral Faults in the Articles, which concern the Modern Authors; becauſe they have at <hi>Paris</hi> all the Books neceſſary for it, the Tenth Part of which cannot be had in <hi>Holland,</hi> becauſe thoſe Books Sell not very well there.</p>
               <p>
                  <note place="margin">Of Mr. <hi>L. C.</hi>'s Com<g ref="char:EOLhyphen"/>mentary on the <hi>Penta<g ref="char:EOLhyphen"/>teuch.</hi>
                  </note>Mr. <hi>L. C.</hi> having applied himſelf chiefly to the Study of the Holy Scripture, deſigned a great while ago to write a Commentary on the Old Teſtament; but being not Maſter of his Time, and Studies, he could not do it, before he left off writing the <hi>Bibliotheque <g ref="char:V">Ʋ</g>niverſelle.</hi> To give a <hi>Specimen</hi> of his Deſign, he publiſhed in 1690. in one Sheet in Quarto the Prophet <hi>Obadiah,</hi> tran<g ref="char:EOLhyphen"/>ſlated by him, with a Paraphraſe and a Critical Commentary. He imparted that <hi>Specimen</hi> to his Friends, and ſent it every where, to know what the Publick thought of ſuch an Undertaking; and having their Approbation, he willingly under<g ref="char:EOLhyphen"/>took that Work, which, tho' very great and la<g ref="char:EOLhyphen"/>borious, did not frighten him, becauſe he always took great delight in that Study. Beſides, he was perſuaded, that, If he ſhould ſucceed in his Deſign, it would prove very uſeful to the Pub<g ref="char:EOLhyphen"/>lick.</p>
               <p>He publiſhed therefore his <hi>Commentary</hi> on Ge<g ref="char:EOLhyphen"/>neſis, in 1693. with a Paraphraſe, and Critical Notes, as he had done the Prophet <hi>Obadiah.</hi> And becauſe he deſigned his Book for the uſe of all thoſe, who apply themſelves to the Study of the Holy Scripture, of what Sect or Party ſoever they be; he abſtained from all manner of Con<g ref="char:EOLhyphen"/>troverſie, and enquired only into the <hi>Literal Senſe,</hi> without drawing any <hi>Theological</hi> Conſequences from it, which might offend any Chriſtian Society. He ſearched Truth as impartially as if he had
<pb n="283" facs="tcp:99272:147"/>been the firſt, who undertook ſuch a Work. He agrees, in moſt Things, with the moſt Learned Interpreters; but he thinks he has made many new Diſcoveries, concerning Things themſelves, and the manner of proving Things themſelves, and the manner of proving them. That Com<g ref="char:EOLhyphen"/>mentary was very acceptable to the Publick, as it appeared, in that not only it Sold well, but was likewiſe approved of by many Learned Men.</p>
               <p>But becauſe there are always ſome Men, who being not able to Compoſe any Thing of their own, think notwithſtanding that they are good Judges of other Men's Works; the Envy and Malice of ſome Divines ſoon broke out againſt him. Had he made a pitiful <hi>Rapſody</hi> out of the ſeveral Interpreters, who wrote before him, they would perhaps have approved, or ſaid nothing of him. But whoever endeavours to teach 'em ſome<g ref="char:EOLhyphen"/>thing new, and do better than others, cannot fail to undergo their Cenſure. A Divine of that Temper took care to Incenſe againſt him Dr. <hi>Kid<g ref="char:EOLhyphen"/>der,</hi> Biſhop of <hi>Bath</hi> and <hi>Wells,</hi> who publiſhed ſome Engliſh Notes on the <hi>Pentateuch,</hi> in the Year 1694. That Learned Man, being deceived by a Perſon, whom he did not miſtruſt, ſpoke ſome<g ref="char:EOLhyphen"/>what unkindly of Mr. <hi>L. C.</hi> becauſe he believed that ſome Places of the <hi>Pentateuch</hi> were not written by <hi>Moſes;</hi> tho <hi>Monſieur Huet,</hi> and Mr. <hi>Witſius,</hi> and ſeveral others ſcrupled not to acknowledge the like Additions, which indeed are manifeſt. But Mr. <hi>L. C.</hi> having complained to the Biſhop in a Letter, he received a more obliging Anſwer from him, as he has already ſaid in his Preface before <hi>Exodus.</hi> He perceived by that Anſwer that ſome Men, who have Reaſon to ſpeak well of him, and diſlike not his Opinions, had given that Prelate an ill Character of him.</p>
               <p>
                  <pb n="284" facs="tcp:99272:148"/>Mr. <hi>Edzard</hi> Profeſſor of Philoſophy at <hi>Wittem<g ref="char:EOLhyphen"/>berg,</hi> an Univerſity from which no good can be expected, whilſt the Spirit of <hi>Calovius</hi> reigns in it, wrote a very ſharp Diſſertation againſt Mr. <hi>L. C.</hi>'s Explication of the Prophecy concerning the <hi>Schilo,</hi> which he publiſhed without being poſitive in it, becauſe it is an obſcure Paſſage.</p>
               <p>But the <hi>German</hi> Doctor, to whom every thing ſeems to be eaſie, made a confuſed Collection of moſt trivial things, and reviling Words, which are peculiar to himſelf; without caring to reaſon well, or underſtand the Author, whom he criti<g ref="char:EOLhyphen"/>zes on purpoſe to make him odious, as if he ſhould favour the <hi>Jews.</hi> He fancies that by bawling like a Porter againſt Mr. <hi>L. C.</hi> he'll make People be<g ref="char:EOLhyphen"/>lieve that White is Black, and that by often ſay<g ref="char:EOLhyphen"/>ing that what is obſcure is clear, it will be ſo in effect. Let any one read Mr. <hi>L. C.</hi>'s Explication of the <hi>Schilo,</hi> and compare it with the Book of that <hi>Lutheran</hi> Doctor, and then give his Judg<g ref="char:EOLhyphen"/>ment upon the matter. Mr. <hi>L. C.</hi> is not afraid that the Arguments of Mr. <hi>Edzard,</hi> and the blind Zeal by which he is acted, ſhould do him any Prejudice; and he will not leave off his Studies to anſwer him. Otherwiſe all the Students of the Univerſities of <hi>Germany</hi> would enter into the Liſts with him, after they have tranſcribed a pitiful common Place, or a wretched Commentary, and ſet it off with reviling Words. If thoſe, who deſpiſe <hi>Grotius,</hi> and admire <hi>Calovius,</hi> do not like Mr. <hi>L. C.</hi>'s Works; he has no more reaſon to wonder at it than they have, when they ſee that he praiſes <hi>Grotius</hi> in his Writings, and never ex<g ref="char:EOLhyphen"/>preſſes any eſteem for <hi>Calovius</hi> and his Imitators.
<q>Qui Bavium non odit, amet tua carmina Maevi.</q>
                  <pb n="285" facs="tcp:99272:148"/>It was neceſſary that the <hi>German</hi> Students ſhould be informed of this, leſt they ſhould think that 'tis in their Power to diſturb, when they pleaſe, Mr. <hi>L. C.</hi>'s reſt with their Libels, and to get ſome Reputation by putting him upon anſwering them.</p>
               <p>Mr. <hi>Vander Waeyen</hi> had likewiſe a mind to ſig<g ref="char:EOLhyphen"/>nalize himſelf, by writing againſt Mr. <hi>L. C.</hi>'s Com<g ref="char:EOLhyphen"/>mentary on <hi>Geneſis,</hi> in ſome Theological Diſputes held in the Univerſity of <hi>Franeker.</hi> But Mr. <hi>L. C.</hi> would not anſwer that Divine, becauſe his way of Diſputing ſhewed that he had no love for Truth. For Inſtance, he wondred that Mr. <hi>L. C.</hi> ſhould ſay, That the three Men, mention'd <hi>Gen.</hi> xviii. who appeared to <hi>Abraham,</hi> were three Angels; tho' Mr. <hi>L. C.</hi> followed therein St. <hi>Au<g ref="char:EOLhyphen"/>guſtin</hi>'s Opinion, whom he quoted in his Note on that Chapter of <hi>Geneſis.</hi> Nay, he charges Mr. <hi>L. C.</hi> with <hi>want of Sincerity;</hi> which is a very abſurd Accuſation, and unbecoming an honeſt Man. For none can be ſuſpected of want of Sincerity, but they who maintain a ridiculous Opinion, eſpeci<g ref="char:EOLhyphen"/>ally when they get ſomething by it: Whereas in this caſe no other Opinion can reaſonably be maintained; and Mr. <hi>Vander Waeyen</hi> knew very well that Mr. <hi>L. C.</hi> did not do this to Court any Body.</p>
               <p>Mr. <hi>Vander Waeyen</hi> falls upon him again, in his Diſſertation concerning the <hi>Logos,</hi> and in the ve<g ref="char:EOLhyphen"/>ry beginning finds fault with ſome Paſſages of Mr. <hi>L. C.</hi>'s Commentary on the other Books of <hi>Moſes.</hi> But becauſe he does it only by the by, and to render him odious; the beſt anſwer Mr. <hi>L. C.</hi> can make, is, to deſire the Reader to read at<g ref="char:EOLhyphen"/>tentively thoſe Paſſages in the Original, if he de<g ref="char:EOLhyphen"/>ſigns to be a Judge between Mr. <hi>Vander Waeyen</hi> and Mr. <hi>L. C.</hi> A juſt and judicious Reader will eaſily ſee which of 'em is in the wrong.</p>
               <p>
                  <pb n="286" facs="tcp:99272:149"/>Mr. <hi>Vander Waeyen</hi> here and elſe-where charg<g ref="char:EOLhyphen"/>es Mr. <hi>L. C.</hi> with favouring the <hi>Socinians,</hi> whom he no more thought on, when he wrote his Com<g ref="char:EOLhyphen"/>mentary, than if there had never been any ſuch Men in the World. If the <hi>Socinians</hi> ſpeak truth in ſome things, and another Man does the ſame after them, is it a Crime, and does it follow from thence that ſuch a Man believes, in all Reſpects, as they do? What would Mr. <hi>Vander Waeyen</hi> ſay, if he knew that Mr. <hi>L. C.</hi> has been very little converſant with the Writings of the <hi>Socinians,</hi> that he ſeldom conſults them; and never read any thing of 'em concerning <hi>Types;</hi> which is the thing wherein he accuſes him of favouring the <hi>Socini<g ref="char:EOLhyphen"/>ans?</hi> He could not at leaſt charge him with imi<g ref="char:EOLhyphen"/>tating them. But 'tis now the conſtant Practice of ſome Proteſtant Divines to call <hi>Socinianiſm</hi> all the Opinions they have a mind to traduce; as in <hi>Spain</hi> and <hi>Italy</hi> they call <hi>Calviniſm</hi> or <hi>Lutheraniſm</hi> the Opinions, with which they charge thoſe, whom they hate. This is <hi>Argumentum Theologi<g ref="char:EOLhyphen"/>cum ex invidia ductum,</hi> to give an odious Name to a thing, that it may be Condemned without any Examination. Mr. <hi>L. C.</hi> is no <hi>Socinian;</hi> but he is not bound to make a Confeſſion of his Faith, as often as ſome <hi>Divines</hi> will be pleaſed to give him hard Words, and pick a Quarrel with him about things of no moment, as Mr. <hi>Vander Waeyen</hi> has done.</p>
               <p>
                  <note place="margin">Of his Notes on the be<g ref="char:EOLhyphen"/>ginning of St. <hi>John</hi>'s Goſpel.</note>WHILST Mr. <hi>L. C.</hi>'s Commentary on the four laſt Books of <hi>Moſes</hi> was a Printing, in the beginning of the Year 1695. he had<note n="†" place="margin">See the Preface of the <hi>Edit.</hi> in <hi>8.</hi>
                  </note> occaſion to publiſh his Thoughts concerning the beginning of St. <hi>John</hi>'s Goſpel; and he did it ſo much the more willingly, becauſe ſome ill Men were plea<g ref="char:EOLhyphen"/>ſed to confound Mr. <hi>Clark,</hi> an <hi>Engliſh</hi> Man, who
<pb n="287" facs="tcp:99272:149"/>favoured the <hi>Socinians;</hi> ſome of whom wrote in <hi>Engliſh</hi> concerning St. <hi>John</hi>'s Goſpel, ſo as to make one believe that they doubted of its Au<g ref="char:EOLhyphen"/>thority. This Mr. <hi>Clark</hi> publiſhed, a Book in<g ref="char:EOLhyphen"/>tituled <hi>Anti-Nicaeniſmus,</hi> in 1694. and died ſoon after. If to what I have ſaid you add the <hi>Pre<g ref="char:EOLhyphen"/>face</hi> of the Notes on the beginning of St. <hi>John</hi>'s Goſpel, you may know why Mr. <hi>L. C.</hi> publiſhed that little Book at that time.</p>
               <p>Mr. <hi>Benoit</hi> a Miniſter at <hi>Delft</hi> thought ſit to write againſt it, in a Diſſertation printed at <hi>Rot<g ref="char:EOLhyphen"/>terdam</hi> in 1696. Mr. <hi>L. C.</hi> did not anſwer it, and will not do it for the ſame Reaſon, which hindred him from anſwering ſeveral others; <hi>viz.</hi> becauſe he believed that the Reader was able to judge of that Diſpute, by comparing thoſe two Books, without the help of a Reply. I don't know whether Mr. <hi>Benoit</hi> took it ill; for he de<g ref="char:EOLhyphen"/>ſired that his Book ſhould make a noiſe in the World. However he thought fit to reflect upon Mr. <hi>L. C.</hi> a great while after, in the Libels he wrote againſt Mr. <hi>Jaquelot</hi> and Mr. <hi>Le Vaſſor,</hi> tho' Mr. <hi>L. C.</hi> was not concerned in that Quarrel. Mr. <hi>Benoit</hi> was in hopes that Mr. <hi>L. C.</hi> would preſently take up the Cudgel, and that his Book, which no Body would buy, would by that means ſell the better. But he was miſtaken, and Mr. <hi>L. C.</hi> was as little moved with his Libels as he was with his Diſſertation, and would make no Re<g ref="char:EOLhyphen"/>ply out of <hi>Prudence,</hi> and <hi>Contempt</hi> for ſuch Di<g ref="char:EOLhyphen"/>ſputes. The firſt Reaſon he had for it, is that 'tis needleſs to write Books, in order to explain what every Body underſtands. 'Tis true that Mr. <hi>Benoit</hi> ſpeaks, as if he underſtood it not; but let him read again the Paſſage he wrote againſt, and then he may anſwer himſelf. Mr. <hi>L. C.</hi>'s ſe<g ref="char:EOLhyphen"/>cond Reaſon for not anſwering him is, that the
<pb n="288" facs="tcp:99272:150"/>Indignation which moſt <hi>French Refugees</hi> have ex<g ref="char:EOLhyphen"/>preſſed againſt his Libels, and the Satisfaction he has been obliged to make, after he had endea<g ref="char:EOLhyphen"/>voured to ſtir up the People againſt two of his Brethren, have ſo humbled him, that there is no need any Body elſe ſhould do it. Inſtead of wri<g ref="char:EOLhyphen"/>ting againſt thoſe, who don't meddle with him, he ſhould anſwer the Complaints of ſeveral of his Country-men, who openly charge him with want of Sincerity in his Hiſtory, which many People look upon as a Book fitter to Defame than Ho<g ref="char:EOLhyphen"/>nour the Party. His crying down People as He<g ref="char:EOLhyphen"/>reticks will not put an end to their Complaints: On the contrary, he will perhaps force ſome great Perſons to publiſh what they heard him ſay ſome Years ago: They remember very well that he profeſt himſelf at that time to be a moderate Man.</p>
               <p>The next Year 1697. Mr. <hi>Vander Waeyen</hi> pub<g ref="char:EOLhyphen"/>liſhed his Diſſertation concerning the <hi>Logos,</hi> which I have already mention'd, and that it might ſell the better, added to it a Book of <hi>Stephen Rittan<g ref="char:EOLhyphen"/>gelius,</hi> who had been a Jew, and turned Chriſti<g ref="char:EOLhyphen"/>an; wherein he endeavours to prove, that the <hi>Chaldee Paraphraſts</hi> meant by the <hi>Word of God</hi> the ſame thing that St. <hi>John</hi> did. For my part, I don't believe it, and in my Opinion <hi>Rittangelius</hi> has very ill confuted his Adverſary; but this is not the Queſtion in hand. Mr. <hi>Vander Waeyen</hi> being not contented to confute Mr. <hi>L. C.</hi> omits nothing to make him odious. He had a great while be<g ref="char:EOLhyphen"/>fore acquainted the World that he was about a Diſſertation, wherein he would prove that Mr. <hi>L. C.</hi> had not faithfully cited <hi>Philo.</hi> Mr. <hi>Van Lim<g ref="char:EOLhyphen"/>borch, Mr. <hi>L. C.</hi>'s Collegue, hearing of it, under<g ref="char:EOLhyphen"/>took to compare all the Paſſages of <hi>Philo</hi> quoted by Mr. <hi>L. C.</hi> in his Notes on the beginning of
<pb n="281" facs="tcp:99272:150"/>St. <hi>John</hi>'s Goſpel; and finding that he had truly cited them, he told ſome Body of it, who ac<g ref="char:EOLhyphen"/>quainted Mr. <hi>Vander Waeyen</hi> with it. Whereup<g ref="char:EOLhyphen"/>on Mr. <hi>Vander Waeyen</hi> inveighed ſo furiouſly a<g ref="char:EOLhyphen"/>gainſt him, as to accuſe him of a baſe Calumny. Mr. <hi>L. C.</hi> was at that time ſo, buſy about a Book, which is lately come out, and of which I ſhall ſpeak hereafter, that he could not anſwer Mr. <hi>Van<g ref="char:EOLhyphen"/>der Waeyen;</hi> but Mr. <hi>Van Limborch</hi> did it with great moderation, and ſo as to ſtop the mouth of any other Man but him. A <hi>Cocceian</hi> Divine, who, for ſeveral Years, has been uſed to Quarrel, does not eaſily bluſh, tho' he be clearly convinced; or at leaſt his inward Shame is not to be ſeen in his Writings. But there is one thing in them, which is very viſible, <hi>viz.</hi> a great Confuſion, whereby it plainly appears that he knows not what he ſays, tho' he makes as great a buſtle as he can. This one may obſerve in Mr. <hi>Vander Waeyen</hi>'s Reply, in<g ref="char:EOLhyphen"/>tituled, Reſponſionis Limborgianae Diſcuſſio,</hi> which, from the beginning to the end, is an exact Picture of an Angry Man. As for the matter of it, it is a confuſed heap of uſeſleſs Quotations, and pi<g ref="char:EOLhyphen"/>tiful Arguments, without any Connexion, and Order, and ſometimes the Reader is at a loſs to find any ſenſe in it. His Diſſertation concerning the <hi>Logos</hi> is no better; but becauſe he took a lit<g ref="char:EOLhyphen"/>tle more time to compoſe it, he ſeems to be more ſedate, whereas he is quite out of his Senſes in the other. When a Man takes ſuch a courſe, the Diſpute is at an end; for to what purpoſe ſhould any one anſwer him? Were he convinced of Ca<g ref="char:EOLhyphen"/>lumny a hundred times one after another, he would go on ſtill, without minding what the Pub<g ref="char:EOLhyphen"/>lick will think of it. For Inſtance, Mr. <hi>Vander Waeyen</hi> having accuſed Mr. <hi>Van Limborch</hi> of want of Sincerity, and having been convinced of it
<pb n="282" facs="tcp:99272:151"/>himſelf, as clearly as that two and two make four, ſays notwithſtanding with his wonted Boldneſs,<note n="†" place="margin">
                     <hi>Diſcuſ.</hi> p. 48.</note> that the <hi>Remoſtrants</hi> ſhew a greater moderation to I know not whom, than to the <hi>Reformed;</hi> as if the Books of the former were not full of Pro<g ref="char:EOLhyphen"/>teſtations, whereby it appears that they are rea<g ref="char:EOLhyphen"/>dy to live in the ſame Communion with the <hi>Re<g ref="char:EOLhyphen"/>formed,</hi> provided their Opinions be tolerated. But whilſt they require from the <hi>Remonſtrants</hi> that they ſuppreſs or renounce their Opinions, when at the ſame time they canonize and preach up ſuch Doctrines as the <hi>Remonſtrants</hi> believe to be er<g ref="char:EOLhyphen"/>roneous; how can the latter re-unite themſelves with a good Conſcience? A re-union, whereby a Man ſuppreſſes what he thinks to be true, to give place to what he believes to be falſe, (if there was nothing elſe,) is unworthy of a pious Man; and there is not one honeſt Man, among the <hi>Reformed,</hi> who would approve of ſuch a Re<g ref="char:EOLhyphen"/>union with the <hi>Lutherans.</hi> Mr. <hi>Vander Waeyen</hi> cannot be ignorant of the Sentiments of the <hi>Re<g ref="char:EOLhyphen"/>monſtrants</hi> on this Matter, ſince they are known even to Children in the <hi>
                     <g ref="char:V">Ʋ</g>nited Provinces.</hi> What ſignifies it to diſpute with a Man, who is poſitive and confident about the moſt uncertain things, and ſcruples not to deny what is as clear as Noon-day? Beſides the Publick is not at all con<g ref="char:EOLhyphen"/>cern'd in perſonal Diſputes, and will not read Books that contain nothing elſe.</p>
               <p>Mr. <hi>L. C.</hi> ſhould therefore loſe his time, if he took the Pains to confute the Calumnies and inju<g ref="char:EOLhyphen"/>rious Words of that Profeſſor of <hi>Franeker;</hi> eſpe<g ref="char:EOLhyphen"/>cially if it be conſidered that he has expreſt in his Works a greater reſpect for Divine Revela<g ref="char:EOLhyphen"/>tion in general, and the Chriſtian Religion in par<g ref="char:EOLhyphen"/>ticular, than his Adverſary. 'Tis in vain for Mr. <hi>Vander Wacyen</hi> to call <hi>Impious</hi> and <hi>Prophane,</hi>
                  <pb n="283" facs="tcp:99272:151"/>ſome Paſſages of the <hi>Treatiſe concerning the Inſpi<g ref="char:EOLhyphen"/>ration of the Sacred Writers.</hi> The Publick knows very well that Mr. <hi>L. C.</hi> does not own himſelf to be the Author of that Treatiſe, and that there is ſcarce any thing in it but what was ſaid before by <hi>Grotius,</hi> whoſe Works have been ſo often reprint<g ref="char:EOLhyphen"/>ed, and who is look'd upon as the moſt excellent Interpeter of the New Teſtament. Mr. <hi>Vander Waeyen</hi> ſhould have written againſt him, and he would without doubt have done it, were it not that the meer Name of <hi>Grotius</hi> will weigh down all the malice of his Adverſaries.</p>
               <p>But Mr. <hi>L. C.</hi> will do well to publiſh a <hi>Latin</hi> Book, wherein he'll examine ſome Queſtions, which Mr. <hi>Vander Waeyen</hi> has only entangled: For inſtance, <hi>Whether</hi> Philo <hi>took out of</hi> Moſes <hi>what he ſays concerning the</hi> Logos; <hi>Whether the</hi> Platonicks <hi>meant the</hi> Word <hi>by it; Whether</hi> Plato <hi>took out of the Old Teſtament that he ſays concern<g ref="char:EOLhyphen"/>ing the three Principles, &amp;c.</hi> He may ſhew by the by that Mr. <hi>Vander Waeyen</hi> has but ſlightly ſtudi<g ref="char:EOLhyphen"/>ed that Matter, and that it had been more for his Honour not to meddle with it. He may alſo eaſily prove that he cited <hi>Philo</hi> with great Sincerity and Exactneſs; and that his Adverſa<g ref="char:EOLhyphen"/>ry ſhews no Sincerity in what he ſays on that point. But the Profeſſor of <hi>Franeker</hi> muſt not be too impatient. He ought to be contented, now that he has fully vented his Spleen againſt Mr. <hi>L. C.</hi>
               </p>
               <p>As for Mr. <hi>Van Limborch,</hi> he has ſo perfectly confuted Mr. <hi>Vander Waeyen</hi>'s Objections, and ſo well ſatisfied the Publick in that matter, that it would be needleſs to do it again after him. The things; which the latter has collected againſt the <hi>Remonſtrants,</hi> are ſo inconſiderable, and confuſed, and ſhew ſo much Anger, that every Body may
<pb n="284" facs="tcp:99272:152"/>be ſenſible of it. Mr. <hi>Vander Waeyen</hi>'s Accuſati<g ref="char:EOLhyphen"/>ons are ſo unjudicious, and he is ſo well known by reaſon of his Quarrels and paſſionate Carriage towards other <hi>Reformed</hi> Divines, that he can do them no prejudice. He has encreaſed the Repu<g ref="char:EOLhyphen"/>tation of thoſe, againſt whom he wrote, at the coſt of his own. I'll Inſtance upon Mr. <hi>Spanheim:</hi>
                  <note n="†" place="margin">
                     <hi>See</hi> Frid. Spanbemii Ep. ad A<g ref="char:EOLhyphen"/>micum, Ed. <g ref="char:V">Ʋ</g>ltrajecti <hi>1684.</hi> pag. <hi>71.</hi> &amp; ſeq.</note> Mr. <hi>Vander Waeyen</hi> was ſo ridiculous as to teach him how to confound the Degrees of Longitude and Latitude, and to laugh at him, becauſe he had ſaid that the <hi>New World</hi> reaches above 180. Degrees. He could not forbear ſaying, with a magiſterial Air, That Mr. <hi>Spanheim</hi> ſpoke very ig<g ref="char:EOLhyphen"/>norantly, <hi>ignorantiſſimegrave;,</hi> and that Geographers rec<g ref="char:EOLhyphen"/>kon only 180. Degrees from one Pole to the other, as if Mr. <hi>Spanhiem</hi> had meant Degrees of Latitude. Mr. <hi>Vander Waeyen</hi>'s Diſſertation being printed and publiſhed, the late Mr. <hi>Anſelaar,</hi> a Miniſter at <hi>Amſterdam,</hi> gave him notice of his Blunder; but it was too late. Mr. <hi>Spanheim</hi> and ſeveral others had already got ſome Copies of it; and that Paſſage was only mended in thoſe, which re<g ref="char:EOLhyphen"/>mained in the Bookſeller's Hands. Mr. <hi>Van Lim<g ref="char:EOLhyphen"/>borch</hi> hinted by the by at that groſs Miſtake, to oblige Mr. <hi>Vander Waeyen</hi> to be more modeſt and reſerved in cenſuring others.<note n="†" place="margin">Vid. Diſ<g ref="char:EOLhyphen"/>cuſ. <hi>p. 68.</hi>
                  </note> But he feigns to know nothing of it; whereas he ſhould make a good uſe of ſuch a warning, to leave off inſulting ſo proudly thoſe, who are not of his Mind.</p>
               <p>We may learn from thence, that Boldneſs and Confidence in ſpeaking prove not that a Man is ſure of what he ſays. Mr. <hi>Vander Waeyen</hi> affords us an inſtance of it; for he has committed a child<g ref="char:EOLhyphen"/>iſh Fault, at the very ſame time that he was in<g ref="char:EOLhyphen"/>ſulting and laughing at Mr. <hi>Spanheim,</hi> without any reaſon for it. 'Tis a piece of Craft, which has been practiſed a thouſand times; and tho' the Fal<g ref="char:EOLhyphen"/>lacy
<pb n="285" facs="tcp:99272:152"/>lacy of it has been detected as many times, yet the common People are ſtill deceived by it,<note n="†" place="margin">Juvenal. Sat. <hi>XIII.</hi> v. <hi>109.</hi>
                  </note> 
                  <q>And a great boldneſs in defending a bad Cauſe, is look'd upon by many as a ſign, that a Man truſts the goodneſs of his Cauſe:</q>
               </p>
               <q>
                  <l>Nam cùm magna malae ſuperest audacia cauſae,</l>
                  <l>Creditur à multis fiducia.</l>
               </q>
               <p>Mr. <hi>Van Limborch</hi> muſt not trouble himſelf with what the Profeſſor of <hi>Franeker</hi> thinks of his Works. A Man, who is well pleaſed with pre<g ref="char:EOLhyphen"/>carious Explications of Prophecies, and fills his Head with ſo many <hi>Chimaeras,</hi> cannot but diſlike good and methodical Explications of the Holy Scripture, and ſuch as are grouded on the clear ſenſe of the Words, and Grammatical Rules. But all thoſe, who are acquainted with the Princi<g ref="char:EOLhyphen"/>ples of the Reformers, and know that, in mat<g ref="char:EOLhyphen"/>ters of Religion, every thing muſt be proved by the Scripture, literally expounded, without any mixture of Humane Doctrines, will always ſet a great value on Mr. <hi>Van Limborch</hi>'s Books, what<g ref="char:EOLhyphen"/>ever <hi>Allegorical</hi> Divines may think of 'em.</p>
               <p>However I believe, as well as Mr. <hi>Vander Waey<g ref="char:EOLhyphen"/>en,</hi> that Knowledge ſhall be encreaſed among Chriſtians; but it will not be by ſubſtituting in the room of Reaſon and Critical Rules, the wan<g ref="char:EOLhyphen"/>dering Fancy of thoſe, who expound the Holy Scripture, as they do the Chiming of Bells. God on the contrary will make uſe of Reaſon and Critical Learning, (which are now cultivated more than ever) to produce that Change. The Divines of the Church of <hi>England</hi> are much e<g ref="char:EOLhyphen"/>ſteem'd, becauſe they Reaſon better, and make better uſe of the Knowledge of Languages, than others do in many other Countries. 'Tis true that
<pb n="286" facs="tcp:99272:153"/>Mr. <hi>Vander Waeyen</hi> has no Kindneſs for them, becauſe they cannot abide the <hi>Cocceian</hi> Explica<g ref="char:EOLhyphen"/>tions of Holy Scripture, but approve of thoſe of <hi>Grotius,</hi> and other like Interpreters. But how can they help it? They muſt, as well as ſo many other Reformed Divines, patiently bear the miſ<g ref="char:EOLhyphen"/>fortune of not pleaſing him.</p>
               <p>
                  <note place="margin">
                     <hi>Of the</hi> Treatiſe concern<g ref="char:EOLhyphen"/>ing the Cauſes of Unbelief.</note>NEXT to the Commentary on the <hi>Pentateuch,</hi> Mr. <hi>L. C.</hi> publiſhed his <hi>French</hi> Treatiſe <hi>concerning the Cauſes of <g ref="char:V">Ʋ</g>nbelief,</hi> wherein he examines the Motives and general Reaſons, which induce Un<g ref="char:EOLhyphen"/>believers to reject the Chriſtian Religion. He publiſhed it in 1696. and promiſed to tranſlate it into Latin, and to add ſome Notes, in confirma<g ref="char:EOLhyphen"/>tion of what he ſays. He is ſo perſuaded that the better a Man reaſons, the better he may be con<g ref="char:EOLhyphen"/>vinced of the Truth of the Chriſtian Religion, and the Beauty of its Morality, that he conſtantly ſays in that Book that Men fall into Unbelief for want of reaſoning well. Nay,<note n="†" place="margin">B. 2. Ch. VI. n. IV.</note> he affirms that whoever ſays we muſt renounce Reaſon to believe Religion, betrays it; for aſſoon as we lay aſide the Light of Reaſon, we can apprehend nothing in Revelation, and are not able to underſtand the Proofs it is grounded upon, which ſuppoſe that we can reaſon. He thinks that thoſe, who have cried down Reaſon, deſigned to deceive the Peo<g ref="char:EOLhyphen"/>ple, and make 'em believe any thing.</p>
               <p>But on the other ſide, Mr. <hi>L. C.</hi> believes not that we ought to have clear and compleat <hi>Ideas</hi> of all the Doctrins contained in Revelation, and perfectly underſtand whatever it ſays. He is far from thinking ſo. He believes, as well as all thoſe who are not deprived of Common Senſe, that there are a great many Things in God and his Revelation, which we do not at all compre<g ref="char:EOLhyphen"/>hend,
<pb n="287" facs="tcp:99272:153"/>and which we very imperfectly unler<g ref="char:EOLhyphen"/>ſtand. But ſuch an Obſcurity ought not to be confounded with Contradiction, which cannot conſiſt with Truth. Neither muſt we pretend to know more than what has been revealed to us, but muſt be content with that, adding no<g ref="char:EOLhyphen"/>thing to it. There are ſome Myſteries in Things that concern God, which we ſhall never be able to dive into, and which, nevertheleſs, we are ſure of by Revelation, and ſometimes too by Reaſon, as Mr. <hi>L. C.</hi> has ſhewn in his <hi>Pneu<g ref="char:EOLhyphen"/>matology.</hi> For Inſtance, the Apoſtles ſpeak of the <hi>Meſſias,</hi> not only as of a Man, but alſo as they uſe to ſpeak of God the Father, and aſcribe to him the Creation of the World; whereby it appears that they did not look on him as a meer Man, but as being ſo cloſely united to the Di<g ref="char:EOLhyphen"/>vinity, that what God did a long time before he was born, may be aſcribed to him. But no Man can define the manner of that Union, and form to himſelf a clear <hi>Idea</hi> of it. What muſt we do therefore in ſuch a caſe? We muſt be content with the general and confuſed <hi>Idea,</hi> which the Scripture gives of that Matter, and not go about to explain what we underſtand not, or impoſe on others the neceſſity of believing our private Explications.<note n="†" place="margin">
                     <hi>See</hi> P. 2. Ch. VII n. VI.</note> Reaſon teaches us that God created the World out of nothing, but no Man can know the manner of it.</p>
               <p>There are a great many other Things, which are true <hi>Myſteries,</hi> and have been always ac<g ref="char:EOLhyphen"/>knowledged to be ſuch by Mr. <hi>L. C.</hi> both in Na<g ref="char:EOLhyphen"/>tural and Revealed Religion; ſo that he is far from thinking that there are none at all, as Mr. <hi>Vander Waeyen</hi> unjuſtly lays to his Charge. 'Tis true that he is no great Admirer of the Myſtical Ex<g ref="char:EOLhyphen"/>plications of Prophecies; which the <hi>Cocceians</hi>
                  <pb n="288" facs="tcp:99272:154"/>give us; but if it be a Crime, all the other Re<g ref="char:EOLhyphen"/>formed Divines will be guilty of it. If any one likes them, let him enjoy the great Knowledge he thinks to have; but he muſt not be angry with thoſe, who think they ought rather to me<g ref="char:EOLhyphen"/>ditate the clear Precepts of the Goſpel, and en<g ref="char:EOLhyphen"/>deavour to imprint the love of them in themſelves and others.</p>
               <p>All thoſe, who attentively read that Treatiſe of Mr. <hi>L. C.</hi> will perceive not only that Unbe<g ref="char:EOLhyphen"/>lievers cannot be convinced by any other Rea<g ref="char:EOLhyphen"/>ſons, but alſo that the Author of it is fully per<g ref="char:EOLhyphen"/>ſuaded of the Truth of the Religion he defends, not out of Credulity or Intereſt, but by good and clear Reaſons, and ſuch as no reaſonable Man can oppoſe. This is the uſe he made of his Phi<g ref="char:EOLhyphen"/>loſophical and Theological Studies, as all thoſe, who have read his Works, may obſerve in a thou<g ref="char:EOLhyphen"/>ſand Places.</p>
               <p>Dr. <hi>Cave</hi> is the only Man, that I know of, who has publickly cenſured the Treatiſe <hi>concern<g ref="char:EOLhyphen"/>ing the Cauſes of <g ref="char:V">Ʋ</g>nbelief.</hi> He was ſo bold as to ſay, in his Diſſertation concerning <hi>Euſebius,</hi> That Mr. <hi>L. C.</hi> ſhews himſelf to be ill affected to <hi>Chri<g ref="char:EOLhyphen"/>ſtian Divines.</hi> If theſe Words, a <hi>Chriſtian Di<g ref="char:EOLhyphen"/>vine,</hi> ſignifie in Dr. <hi>Cave</hi>'s Dictionary, a Vicious Man, who looks upon his Profeſſion as a good way to enrich himſelf, to live a voluptuous Life, and domineer over the Conſciences of other Men; 'tis paſt doubt that ſuch <hi>a Chriſtian Divine</hi> is not acceptable to Mr. <hi>L. C.</hi> who has ſharply cenſured thoſe <hi>Chriſtian Divines,</hi> who diſhonour Religion by their ſcandalous Lives. But if Dr. <hi>Cave</hi> means by a <hi>Chriſtian Divine,</hi> a good Man, who lives according to the Religion of Chriſt and his Apo<g ref="char:EOLhyphen"/>ſtles; 'tis, a baſe Calumny in him to ſay that Mr. <hi>L. C.</hi> is ill affected to a ſuch Divines. One
<pb n="289" facs="tcp:99272:154"/>may ſee the VI Chap. of the 2d Part of his Trea<g ref="char:EOLhyphen"/>tiſe concerning the Cauſes of Unbelief, wherein he gives a deſcription of thoſe Church-men, who, by reaſon of their vicious Lives, contribute to confirm Unbelievers in their Obſtinacy. There is not one honeſt Man, but will ſay as much as he; none but Atheiſts will confound the Vices of Church-men with the Maxims of the Chriſtian Religion; and none but Debauchees can deſire that Vice ſhould be tolerated for the ſake of a Profeſſion, which they diſhonour.</p>
               <p>If Mr. <hi>L. C.</hi> had ſaid that <hi>all Church-men</hi> are debauched, and live a ſcandalous Life, it were a Calumny; but when he ſays that <hi>there are but too many,</hi> who do ſo, what does he ſay but what every Body knows, and which all good Men la<g ref="char:EOLhyphen"/>ment every where? Thoſe, who complain of the Faults of Clergy-men, are really their Friends, ſince they endeavour to reclaim them; they are alſo Friends to Chriſtianity, and would do it great Service, if their Complaints were able to produce a happy change in the Lives of Vicious Church-men. On the contrary, thoſe, who can<g ref="char:EOLhyphen"/>not abide that ſuch Men ſhould be cenſured, and who omit nothing to palliate, and conſequently to perpetuate their Faults, which the People imi<g ref="char:EOLhyphen"/>tate or abhor, and which give occaſion to Un<g ref="char:EOLhyphen"/>believers to reject the Chriſtian Religion, thoſe, I ſay, are truly Enemies to Chriſtian Divines and Religion, and only Friends to <hi>Church-Preferments</hi> and <hi>Eccleſiaſtical Authority.</hi>
               </p>
               <p>I could eaſily ſhew that Mr. <hi>L. C.</hi> has not ſaid the fourth part of what was ſaid by St. <hi>Gregory Nazianzen</hi> and <hi>Iſidorus Peluſiota</hi> on this Subject; yet no Body was ever offended at it. But Dr. <hi>Cave</hi> will underſtand better a Latin Book, wherein Mr. <hi>L. C.</hi> will make hip ſenſible how
<pb n="290" facs="tcp:99272:155"/>much he is to blame for having uſed him as he has done, upon this account.</p>
               <p>Mr. <hi>L. C.</hi> is perſuaded that thoſe, who will carefully examine his <hi>Treatiſe concerning the Cauſes of <g ref="char:V">Ʋ</g>nbelief,</hi> will be convinced that the Study of true Philoſophy is of great uſe, to reclaim Un<g ref="char:EOLhyphen"/>believers, and vindicate Religion from all the Objections that can be raiſed againſt it, provided it be attended with the Study of the Holy Scri<g ref="char:EOLhyphen"/>pture. Indeed, thoſe, who cannot reaſon well, nor expound Scripture according to good Cri<g ref="char:EOLhyphen"/>tical Rules, do but expoſe Religion to the Rai<g ref="char:EOLhyphen"/>leries of Unbelievers, when they undertake to defend it; and 'tis their Fault, if Unbelievers think they have better Reaſons than Chriſtian Divines.</p>
               <p>
                  <note place="margin">
                     <hi>Of his</hi> Ars Critica.</note>IN the beginning of the Year 1697. Mr. <hi>L.C.</hi> publiſhed his <hi>Ars Critica</hi> in 2 Vol. which was ſoon after reprinted in <hi>England.</hi> I ſhall ſay no<g ref="char:EOLhyphen"/>thing of it, becauſe the <hi>Journaliſts</hi> have lately publiſhed ſome Extracts of it; beſides 'tis a Work well known by reaſon of its Subject. I ſhall only obſerve that it contains a <hi>Specimen</hi> of what might be done, if the Study of Philoſophy and Divi<g ref="char:EOLhyphen"/>nity was attended with the Study of Humane Learning. The Philoſophical Turn, which the Author has given to ſeveral Things relating to Humane Learning, and the uſeful Examples he has quoted out of Sacred and Prophane Writers, ſhew the Connexion of thoſe Sciences, and how much they help one another. Mr. <hi>L. C.</hi> expreſ<g ref="char:EOLhyphen"/>ſes as much Sincerity and Fairneſs in this Work, as in all his other Books: He diſſembles no Truth, becauſe, in the Judgment of ſome, it may be prejudicial. He believes that Diſſimula<g ref="char:EOLhyphen"/>tion in Matters of moment is of a moſt danger<g ref="char:EOLhyphen"/>ous
<pb n="291" facs="tcp:99272:155"/>Conſequence, and that thoſe, who practiſe it, have no great love for Truth, and know not how to defend it. He can't abide that any one ſhould boaſt of having Truth on his ſide, and fear at the ſame time that it will be deſtroyed by another Truth; as if two True Propoſitions could be contrary to one another. In effect, when the Unbelievers perceive that a Truth is con<g ref="char:EOLhyphen"/>cealed, and a Falſhood ſubſtituted in its place; they never fail to exclaim againſt ſuch a Pious Fraud, and, ſo, to bring all the reſt into Suſpi<g ref="char:EOLhyphen"/>cion: 'Tis in vain for any one to ſay, that, ne<g ref="char:EOLhyphen"/>vertheleſs, he maintains Truth; for 'tis plain that ſuch a Man does not aſſert it, becauſe he loves and is clearly convinced of it, but out of an ill Principle; ſince he maintains a Falſhood, which he thinks to be uſeful in the Defence of Truth, with the ſame Confidence and much greater Heat than he is uſed to maintain Truth it ſelf. It is a ſcandalous Conduct, which ſhews the f<gap reason="illegible" resp="#PDCC" extent="1 letter">
                     <desc>•</desc>
                  </gap>ctious Humour of a Man, who only regards what is uſeful to him, and could maintain <hi>Maho<g ref="char:EOLhyphen"/>metiſm</hi> in <hi>Aſia</hi> with as great a Zeal as he main<g ref="char:EOLhyphen"/>tains Chriſtianity in <hi>Europe.</hi> Such a Man knows not what Truth and Falſhood are, ſince he be<g ref="char:EOLhyphen"/>lieves that the one ſtands in need of the other; and he diſhonours Truth, by acting as if he were afraid it ſhould deſtroy it ſelf. Such are the Proceedings of ſome <hi>Ignorant Zealots,</hi> who wrangle, as much as they can, about ſome various Read<g ref="char:EOLhyphen"/>ings which Mr. <hi>L. C.</hi> mentions in the 3d Part of his <hi>Ars Critica,</hi> Sect. III. c. 8. &amp;c. 14.</p>
               <p>A certain <hi>Engliſh</hi> Anonymous Author, who ſtyles himſelf <hi>Maſter of Arts in the <g ref="char:V">Ʋ</g>niverſity of</hi> Cambridge, has maliciouſly cenſured Mr. <hi>L. C.</hi>'s <hi>Ars Critica,</hi> out of the ſame Principle. But Mr. <hi>L. C.</hi> has already confuted him in a Latin Letter,
<pb n="292" facs="tcp:99272:156"/>which has been tranſlated into Engliſh, and is printed before his Additions to Dr. <hi>Hammond</hi>'s Notes on the New Teſtament. I ſhall ſpeak no more of that Libel, becauſe that Letter will be ſhortly publiſh'd in Latin.</p>
               <p>Mr. <hi>Vander Waeyen,</hi> who endeavours to find fault with all the Books of Mr. <hi>L. C.</hi> has likewiſe cenſured ſome Paſſages of his <hi>Ars Critica.</hi> For inſtance, he blames<note n="†" place="margin">Diſſ. de voc. <gap reason="foreign">
                        <desc>〈 in non-Latin alphabet 〉</desc>
                     </gap> 
                     <hi>p. 164.</hi> p. <hi>167.</hi>
                  </note> him for having ſaid that the Efficacious and Irreſiſtible Grace taught by St. <hi>Auguſtin</hi> is a Thing, of which we have no <hi>Idea,</hi> and undertakes † to tell us what it is; but he does it ſo odly, that what he ſays confirms Mr. <hi>L. C.</hi>'s Opinion. <hi>Ille actus,</hi> they are Mr. <hi>Van<g ref="char:EOLhyphen"/>der Waeyen</hi>'s Words, <hi>qui converſionis primus eſt, totus tantus quantus liberé exſeritur ab eo qui ſe con<g ref="char:EOLhyphen"/>vertit; totus ille actus praeſtar divina cura, provi<g ref="char:EOLhyphen"/>dentia, gratia ut exſeratur, adhibitis iis praedicatio<g ref="char:EOLhyphen"/>nis, ſeu verbi docendi mediis, quae omnes agnoſcimus. Totus ille actus eſt Dei, eſt hominis, eſt mediorum effectus, qualibet earum cauſarum operante ſuo modo &amp; ordine.</hi> GRATIA <hi>autem dicitur tum Dei, voluntas, cujus virtute ſiſtitur effectus, qui effectus habet rationem boni citra demeritum praeſtiti: Tum effectus ipſe, qui multiplex eſt,</hi> &amp;c.
<list>
                     <item>Firſt, It is not true, That when St. <hi>Auguſtin</hi> ſpoke of the in<g ref="char:EOLhyphen"/>ward and irreſiſtible help, which he thought God beſtowed on Men for their Converſion, he meant thereby the effect of Grace, or Converſion it ſelf.</item>
                     <item>Secondly, I will freely own, That Mr. <hi>L. C.</hi> is to blame for ſaying that the Word <hi>Grace</hi> is very obſcure; if any one, that underſtands Philoſophy or Divinity, will ſincerely affirm that he clearly apprehends Mr. <hi>Vander Waeyen</hi>'s meaning in the Words, which I have juſt now quoted.</item>
                  </list>
For my part I have no <hi>Idea</hi> of an Action, which irreſiſti<g ref="char:EOLhyphen"/>bly forces a Man to <hi>Will,</hi> and yet leaves him at liberty not to <hi>Will.</hi>
               </p>
               <p>
                  <pb n="293" facs="tcp:99272:156"/>But our <hi>Cocceian</hi> Divine accuſes Mr. <hi>L. C.</hi> of acknowledging an irreſiſtible Grace in that place of his <hi>Ars Critica,</hi>
                  <note n="†" place="margin">Part 2. § 1. C. 4. n. 11.</note> wherein he ſhews what's meant by theſe Words, <hi>to open the Heart.</hi> Mr. <hi>L. C.</hi> maintains, That there is no <hi>Emphaſis</hi> in them, and that when 'tis ſaid, <hi>Act.</hi> xvi. 14. That <hi>the Lord opened the Heart of</hi> Lydia, <hi>that ſhe attended unto the Things, that were ſpoken of</hi> Paul, the meaning of it is only, That it came to paſs by God's Providence, that <hi>Lydia</hi> heard attentively St. <hi>Paul,</hi> whatever means God was pleaſed to uſe to that end. Becauſe nothing happens in the World, without the Divine Providence, and we are beholden to God for every Thing; St.<hi>Luke</hi> ſaid, That God <hi>opened the Heart of</hi> Lydia, with<g ref="char:EOLhyphen"/>out any Deſign of teaching us thereby, that ſuch a Grace, as St. <hi>Auguſtin</hi> ſpeaks of, wrought effi<g ref="char:EOLhyphen"/>caciouſly at that very moment on the Mind of that Woman. One may ſee what Mr. <hi>L. C.</hi> ſaid in that place of his <hi>Ars Critica.</hi> 'Tis. plain he ſpoke there of no irreſiſtible Grace. Nay, to ſpeak in a ſtrict Senſe, the Converſion of <hi>Lydia</hi> is not mention'd in that place, but only her at<g ref="char:EOLhyphen"/>tention to what St. <hi>Paul</hi> ſaid, which proved after<g ref="char:EOLhyphen"/>wards the cauſe of her Converſion. St. <hi>Luke</hi> ſays nothing of it, becauſe he ſuppoſes, that to be at<g ref="char:EOLhyphen"/>tentive to the Goſpel, and to believe it, are two Things which commonly go together. Thoſe, who are not ſtrongly prepoſſeſs d againſt the Goſ<g ref="char:EOLhyphen"/>pel, and have no Vices that are inconſiſtent with it, need only be attentive, to acknowledge, love and obey it. The Jews themſelves uſed ſuch an Expreſſion, as <hi>Ludovicus Cappellus</hi> has ob<g ref="char:EOLhyphen"/>ſerved on <hi>Luke</hi> xxiv. 45. But the preſent Que<g ref="char:EOLhyphen"/>ſtion is not about the Thing it ſelf, but only a<g ref="char:EOLhyphen"/>bout what Mr. <hi>L. C.</hi> ſaid in his <hi>Ars Critica.</hi>
               </p>
               <p>
                  <pb n="294" facs="tcp:99272:157"/>Mr. <hi>Vander Waeyen</hi> maintains, That Mr. <hi>L. C.</hi> acknowledges in the ſame Book as well as he, that the ancient Jews meant by the <hi>Word</hi> the ſame thing with the Chriſtians. Let us ſee what Grounds Mr. <hi>Vander Waeyen</hi> has for this Aſſer<g ref="char:EOLhyphen"/>tion. Mr. <hi>L. C.</hi> has a Chapter in his <hi>Ars Critica, concerning the Language of Sects,</hi> which often ſeem to agree, but yet denote quite different Things, tho' they uſe the ſame Expreſſions. He gives a remarkable Inſtance of it, in this Propo<g ref="char:EOLhyphen"/>ſition, <hi>There is but One God.</hi> The ancient Jews meant by it, That there is but one Divine Sub<g ref="char:EOLhyphen"/>ſtance in <hi>Number,</hi> as all Chriſtians underſtand it now. But St. <hi>Athanaſius,</hi> and other <hi>Conſubſtanti<g ref="char:EOLhyphen"/>aliſts,</hi> if I may ſo call 'em, uſed the ſame Words in a quite different Senſe; only to denote, That there was but one <hi>Specifick</hi> Divine Eſſence, tho' they acknowledged Three Equal and Co-eternal Subſtances. This has been proved by many Learned Men of this Age, and amongſt others by Dr. <hi>Cudworth,</hi> in his <hi>Intellectual Syſtem,</hi> which Mr. <hi>Vander Waeyen</hi> commends, and is really a ve<g ref="char:EOLhyphen"/>ry Learned Work, tho' it contains a Doctrin very different from his. This being ſo; Mr. <hi>L. C.</hi> ſays, <q>That by reaſon of that Ambiguity of Words, it may be, as <hi>Grotius</hi> thought, that thoſe who ſeem'd to agree, were not of the ſame Opinion, and that by degrees, tho' they uſed the ſame Words, they put another Signi<g ref="char:EOLhyphen"/>fication upon them. <hi>He adds,</hi> That this might ſo much the more eaſily happen, as to the Queſtion concerning <hi>the <g ref="char:V">Ʋ</g>nity of God,</hi> becauſe the Chriſtians of the latter Times believed that the Fathers of the Church were of the ſame Opinion with the Jews, who acknowledged a <hi>Numerical <g ref="char:V">Ʋ</g>nity</hi> of the Divine Eſſence. But as the <hi>Conſubſtantialiſts</hi> entertained a different
<pb n="295" facs="tcp:99272:157"/>Opinion, under the cover of the ſame Words, which the Jews uſed, and they durſt not part with: So now our Divines make uſe of the Terms conſecrated by the Fathers, but they ſeem to put another Signification upon 'em.</q> 
                  <hi>Verùm uti Homoouſiani ſub iiſdem verbis, quibus Hebraei utebantur, aliam abſcondebant ſententiam, cùm non auderent ab iis diſcedere: Ita noſtri hodie Theologi à Patribus verba quidem conſecrata retinent, ſed alias iis ſubjicere poteſtates videntur.</hi> How does it appear now, That Mr. <hi>L. C.</hi> grants that the ancient Jews meant by the <hi>Word</hi> the ſame thing that St. <hi>John</hi> did? Nevertheleſs, Mr. <hi>Vander Waey<g ref="char:EOLhyphen"/>en</hi> ſays ſo poſitively, as if no Body but himſelf could read a Book, whereof above Two thouſand Copies have already been Sold. Who will be<g ref="char:EOLhyphen"/>lieve him, when he cites Books leſs known, and accuſes others of Diſingenuity?</p>
               <p>Our <hi>Cocceian</hi> Divine continues to find fault with Mr. <hi>L. C.</hi> in ſeveral places of his Rapſodies; but there is no need I ſhould loſe my time in confu<g ref="char:EOLhyphen"/>ting him. Let him read a Book of <hi>Epiſcopius,</hi> which he wrote, if I miſtake not, againſt a Pro<g ref="char:EOLhyphen"/>feſſor of a neighbouring Univerſity, and intituled <hi>Vedelius Rapſodus:</hi> It contains very good Advice, which Mr. <hi>Vander Waeyen</hi> ſhould follow. By what has been ſaid, one may judge of the remaining part of his Book, and be ſatisfied that no Body can rely on what he ſays, and believe him upon his word. If any one will take the pains to read his Diſſertation, let him look for the Paſſages which he writes againſt, and compare them with his Anſwers, and then give his Judgment about it. I ſhould tire the Reader's Patience, and have an ill Opinion of him, ſhould I ſhew at large how many ill Reaſonings, and impertinent Quotations, and how much Diſingenuity there is in thoſe Diſ<g ref="char:EOLhyphen"/>ſertations.
<pb n="296" facs="tcp:99272:158"/>This has has been clearly made out, in reſpect of ſeveral Points; and thoſe, who know the long Diſputes he has had with other <hi>Reform<g ref="char:EOLhyphen"/>ed</hi> Divines, are well enough acquainted with his <hi>Genius</hi> and manner of Writing.</p>
               <p>However, I muſt ſay ſomething ſtill about the concluſion of his Diſſertation concerning the <hi>Lo<g ref="char:EOLhyphen"/>gos.</hi> He ſays, <hi>That he has done nothing out of Ha<g ref="char:EOLhyphen"/>tred, or thro' any ill Paſſion.</hi> But I cannot appre<g ref="char:EOLhyphen"/>hend what might be the cauſe of ſo many paſſio<g ref="char:EOLhyphen"/>nate and angry Expreſſions, Lies and Calumnies; unleſs it were <hi>Hatred,</hi> and ſome other like Paſſi<g ref="char:EOLhyphen"/>on. Certainly theſe are not the Fruits of Chri<g ref="char:EOLhyphen"/>ſtian Charity, nor the Effects of any Zeal for Truth, ſince Zeal for Truth has nothing to do with Lies and Calumnies.</p>
               <p>He adds, <hi>That he did not propoſe to himſelf, as his chief Aim, to reclaim</hi> Mr. <hi>L. C.</hi> I believe it; for 'tis manifeſt that his chief Aim is to Quarrel, and give himſelf up to his prevailing Paſſion, and then to prejudice Mr. <hi>L. C.</hi>'s Reputation by all the means he can think of. 'Tis in vain for him to deny it; ſince God and Men judge of our Words by our Actions, and not of our Actions by our Words.</p>
               <p>However he ſays, <hi>That he very much wiſhes he might reclaim Mr.</hi> L. C. <hi>and that he heartily prays that God would do it.</hi> But what would he reclaim Mr. <hi>L. C.</hi> from? Would he bring him to the State that he himſelf is in, and of which he ſhould make haſte to get out, by begging God's Pardon for having had ſo many Quarrels with ſo many honeſt Men, without any reaſon for it, and for having endeavoured to blemiſh their Reputation by his Calumnies?</p>
               <p>He upbraids Mr. <hi>L. C.</hi> with <hi>His Prejudices, his manner of Philoſophizing, and rejecting the true Key
<pb n="297" facs="tcp:99272:158"/>of Knowledge, the Myſtery of the Father and Son.</hi> Let the Publick judge who of them two is more blinded with Prejudices, and whoſe Method of Philoſophizing is more agreeable to Piety and Reaſon. I don't know what he means by the <hi>My<g ref="char:EOLhyphen"/>ſtery of the Father and Son,</hi> but I gueſs he under<g ref="char:EOLhyphen"/>ſtands by it <hi>Cocceius</hi>'s new Method of explaining the Covenant of Grace, which Mr. <hi>L. C.</hi> does not believe, no more than the other Reformed Di<g ref="char:EOLhyphen"/>vines. He is very willing to leave that <hi>Key of Knowledge</hi> to Mr. <hi>Vander Waeyen,</hi> and thoſe who like it. Other Chriſtians believe, that it is a pro<g ref="char:EOLhyphen"/>per Inſtrument to barr Men from the true Know<g ref="char:EOLhyphen"/>ledge of Holy Scripture, and Mr. <hi>L. C.</hi> is of that Opinion. But if they mean by it the Divinity of the Son, his Diſtinction from the Father, and the Redemption of Mankind; Mr. <hi>L. C.</hi> is better convinced of 'em than the moſt zealous <hi>Cocceians;</hi> but he can't abide that any one ſhould add to thoſe Doctrines any thing that is not contained in Scri<g ref="char:EOLhyphen"/>pture.</p>
               <p>Our Profeſſor of <hi>Franeker</hi> ſeems to be angry, becauſe Mr. <hi>L. C.</hi>'s Writings are eſteem'd; and he ſays, that the reaſon why they are valued, is, Becauſe they favour <hi>Prophane Men,</hi> that is to ſay, thoſe who laugh at <hi>Cocceianiſm;</hi> for whoever de<g ref="char:EOLhyphen"/>ſpiſes it, can expect no Quarter from Mr. <hi>Vander Waeyen,</hi> as being <hi>a prophane,</hi> and <hi>an impious Man,</hi> &amp;c. Such is the Language of thoſe godly con<g ref="char:EOLhyphen"/>ceited Divines, who place Religion in Chimeri<g ref="char:EOLhyphen"/>cal Speculations, which they endeavour to con<g ref="char:EOLhyphen"/>found with the Doctrines revealed in the Holy Scriptures; as 'tis practis'd by Mr. <hi>Vander Waeyen</hi> and Mr. <hi>Poiret,</hi> who are good Friends, when they are concern'd to defend Fanaticiſm in general, (for as ſoon as a Man abandons Reaſon, he muſt neceſſarily fall into Fanaticiſm) but will prove
<pb n="298" facs="tcp:99272:159"/>cruel Enemies, when the Queſtion ſhall be, Whe<g ref="char:EOLhyphen"/>ther <hi>John Cocceius</hi>'s Fanaticiſm is to be preferr'd to that of <hi>Antoinette Bourignon,</hi> or <hi>vice versâ.</hi> 'Twould be a good ſport to hear 'em diſcourſe together, with their uſual Moderation, of their Explications of the <hi>Revelations,</hi> Purgatory, Pre<g ref="char:EOLhyphen"/>deſtination, <hi>&amp;c</hi> Mr. <hi>Poiret</hi> would then ceaſe to be <hi>clariſſimus,</hi> and would be <hi>obſcuriſſimus Tenebrio,</hi> to ſay no worſe; and God knows what noble Epi<g ref="char:EOLhyphen"/>thets he would in his turn beſtow on the Doctor of <hi>Franeker.</hi>
               </p>
               <p>The latter ſays, That Mr. <hi>L. C.</hi> is one of thoſe Men, who reduce Religion to a few Heads, con<g ref="char:EOLhyphen"/>cerning the Knowledge of God, and ſome pra<g ref="char:EOLhyphen"/>ctical Moral Duties, in order to live quietly in this World. But Mr. <hi>L. C.</hi> neither leſſens nor encreaſes the Articles of Faith; he takes 'em out of Holy Scripture, ſuch as they are without ma<g ref="char:EOLhyphen"/>king any alteration in them: As for Morality, he approves of no Remiſneſs in it. Mr. <hi>Vander Waeyen</hi> knows it very well, and I pray God for<g ref="char:EOLhyphen"/>give him for having ſo wilfully tranſgreſt his moſt ſacred Laws.</p>
               <p>
                  <note place="margin">Of ſome other Books of Mr. <hi>L. C.</hi> and of his Adver<g ref="char:EOLhyphen"/>ſaries.</note>NEXT to the Books I have mention'd, Mr. <hi>L. C.</hi> publiſhed a ſhort <hi>Abridgment of <g ref="char:V">Ʋ</g>niverſal Hi<g ref="char:EOLhyphen"/>ſtory,</hi> in the Year 1697. in 8. and Dr. <hi>Hammond</hi>'s Paraphraſe and Notes on the New Teſtament in 1698. <hi>in Folio,</hi> and <hi>a Harmony of the Goſpels</hi> in <hi>Greek</hi> and <hi>Latin</hi> in 1699. Thoſe, who have ſeen theſe two laſt Books, and will think of the other which I have ſpoken of, cannot doubt, whatever Judgment they make of his Opinions, but that he ſpends his time as well as he can, and they will grant that a Man, who is ſo buſy in ex<g ref="char:EOLhyphen"/>pounding Holy Scripture, and ſerving the Pub<g ref="char:EOLhyphen"/>lick the beſt way he can think of, ſhould deſerve
<pb n="299" facs="tcp:99272:159"/>at leaſt to dive quietly. It is a ſhameful thing to publiſh new Libels every Day againſt a Man, who makes no anſwer, and whoſe Opinions are now ſo well known, that 'tis in vain for any Bo<g ref="char:EOLhyphen"/>dy to miſ-repreſent them. Some Divines will ſay that they don't look upon 'em to be <hi>Orthodox;</hi> but they know very well that none but God is a Supreme Judge of true <hi>Orthodoxy,</hi> as to ſpecula<g ref="char:EOLhyphen"/>tive Doctrines; and that all Men being equal in this reſpect, they have no other Right but that of anſwering one another Civilly, and with good Reaſons. They ſhould be aſhamed to uſe Lies and Calumnies, to defame thoſe who don't ſo much as think of 'em.</p>
               <p>But perhaps ſome, who are not acquainted with the way and humour of Divines, will wonder how ſo many People came to inveigh againſt Mr. <hi>L. C.</hi> and may ſuſpect that it is his fault, and that he has given occaſion for it. But they will be ſoon undeceived, if they conſider what I am going to ſay.</p>
               <list>
                  <item>Firſt, they ought to remember that ſome Di<g ref="char:EOLhyphen"/>vines will preſently break out into a violent An<g ref="char:EOLhyphen"/>ger, if any one is not of their Mind in every thing, and ſcruples not to ſay that ſome of their Arguments are not convincing. They will have the liberty of exclaiming againſt the <hi>Pope,</hi> who is a greater Man than they; but they cannot abide that others ſhould not look upon them as <hi>Popes,</hi> that is to ſay, Infallible Men. How many Cen<g ref="char:EOLhyphen"/>ſures did <hi>Eraſmus</hi> and <hi>Grotius</hi> undergo, two in<g ref="char:EOLhyphen"/>comparable Men, who do more Honour to <hi>Hol<g ref="char:EOLhyphen"/>land</hi> than all the <hi>Cocceians</hi> will ever do! They were obliged to write <hi>great</hi> Volumes <hi>in Folio,</hi> to make their Apology <hi>in few Words;</hi> but they ſhould have written twenty times more, had they been willing to confute at large the <hi>Vander Waeyens</hi>
                     <pb n="300" facs="tcp:99272:160"/>and the <hi>Benoits</hi> of their time. And if any one would undertake now to make their Apology in due Form, and anſwer all the Impertinences and Calumnies, that have been vented againſt 'em, after their Death; it would perhaps require as many Volumes as there are in the laſt Edition of the <hi>Bibliotheca Patrum.</hi>
                  </item>
                  <item>
                     <hi>Secondly,</hi> Thoſe who might wonder at the great number of Mr. <hi>L. C.</hi>'s Adverſaries, must know that they ought to reckon but one in every Socie<g ref="char:EOLhyphen"/>ty; for thoſe Men are like <hi>Jays</hi> or <hi>Mag-pies,</hi> that know but one Tune, that is, one of the ſame Sy<g ref="char:EOLhyphen"/>ſtem, which they are not allow'd to examine, but muſt follow, to avoid their Puniſhments, where<g ref="char:EOLhyphen"/>with Church-men, who change their Mind, are commonly threaten'd. Mr. <hi>Poiret</hi> is the only Man, who being of no Society may ſafely vent his Chimerical Notions, and is as good as a whole Ba<g ref="char:EOLhyphen"/>talion of <hi>Lutherans,</hi> againſt whom he has often ſignalized himſelf.</item>
                  <item>
                     <hi>Thirdly,</hi> Mr. <hi>L. C.</hi> has written a conſiderable number of Books, and conſequently may be al<g ref="char:EOLhyphen"/>lowed to give his Judgment concerning ſeveral Subjects relating to Critical Learning, Philoſophy, and Divinity, about which Men of Letters are wont to diſpute; ſo that 'tis no wonder if many will contradict him, ſince there are ſo many of a paſſionate Temper and contradicting Humour.</item>
                  <item>
                     <hi>Laſtly,</hi> If to what has been ſaid you joyn Envy and Jealouſly, which are very common among Men of Learning; you may eaſily apprehend that ſome of 'em are out of Humour, becauſe Mr. <hi>L. C</hi>'s Works are not ſlighted. Mr. <hi>Vander Waey<g ref="char:EOLhyphen"/>en</hi> gives us to underſtand, in ſeveral places of his Libels, that he has no kindneſs for thoſe who buy them, eſpecially for the <hi>Engliſh.</hi> He bitterly complains that <hi>Arminianiſm</hi> is got among the
<pb n="301" facs="tcp:99272:160"/>
                     <hi>Engliſh,</hi> but the <hi>Arminians</hi> cannot complain that <hi>Cocceianiſm</hi> is entertained by them. To ſpeak the Truth, Mr. <hi>L. C.</hi> ſets a greater value upon the Judgment of that Free and Learned Nation, than upon all the ſlaviſh and careleſs Divines of the reſt of <hi>Europe.</hi> However he could reſt ſatiſ<g ref="char:EOLhyphen"/>fied with the Teſtimony of his Conſcience, and the certain hopes that God will protect Truth, and thoſe who maintain it in ſuch a manner as is agreeable to the Precepts of the Goſpel.</item>
               </list>
               <p>
                  <note place="margin">Whether Mr. <hi>L. C.</hi> muſt leave off his Stu<g ref="char:EOLhyphen"/>dies, to anſwer thoſe, who write a<g ref="char:EOLhyphen"/>gainſt him.</note>Hitherto I have given an Account of Mr. <hi>L. C.</hi>'s Studies, ſince he came to <hi>Holland.</hi> Some Men would divert him from them, and put him upon writing another ſort of Books. They have aſ<g ref="char:EOLhyphen"/>ſaulted him ſometime ſince, as violently as they could: They have not been ſparing of odious Terms, Lies and Calumnies, to exaſperate him, and force him to anſwer them. But he is not ſo imprudent as to grant 'em their Deſire, and lay aſide the uſeful Subjects he is upon, to be at the trouble of laying open their Malice and Igno<g ref="char:EOLhyphen"/>rance. The Publick knows well enough what ſort of Men they are. Indeed 'tis in vain for an Author to ſet up for a zealous Man, and to vail his Anger or Malice with the moſt ſpecious Pre<g ref="char:EOLhyphen"/>tences; for diſcerning Men will ſoon find out his Paſſion; and as for others, 'tis no great Matter whether they judge right or wrong of it. 'Tis no new thing to ſee Divines tranſported with Anger, and their <hi>Hatred</hi> has occaſion'd a Proverb. 'Tis well that they are now to be feared no where, but in Places where they are both Judges and Parties.</p>
               <p>It was well obſerved by Mr. <hi>Menage,</hi>
                  <note n="†" place="margin">
                     <hi>Menagi<g ref="char:EOLhyphen"/>ana,</hi> vol. 2. p. 236.</note> That <hi>Some Men are never refuted, unleſs they be alive; and that they are not confider-able enough, after their death, to oblige any Body to be at that trouble.</hi> But
<pb n="302" facs="tcp:99272:161"/>there are ſome, who deſerve not to be refuted, whether they be dead or alive: I mean thoſe, who pick Quarrels for quarreling-ſake, or to be ſpoken of, and can make no ſolid Objecti<g ref="char:EOLhyphen"/>ons. It would be too great a Pleaſure and Ho<g ref="char:EOLhyphen"/>nour for them, to ſee their Satyrs or Declama<g ref="char:EOLhyphen"/>tions anſwered. I know ſome among thoſe, that wrote againſt Mr. <hi>L. C.</hi> who heartily with that he would in his turn write large Volumes againſt 'em. They are not afraid of good and ſolid Arguments, as it appears by their way of Rea<g ref="char:EOLhyphen"/>ſoning; and they are not aſhamed to publiſh the moſt palpable Abſurdities, with the greateſt con<g ref="char:EOLhyphen"/>fidence in the World. But they are vexed, when an Author takes no notice of their Books, and if they can't quarrel abroad, they will quar<g ref="char:EOLhyphen"/>rel at home with their Collegues.</p>
               <p>Mr. <hi>L. C.</hi> deſigns to write a Latin Diſſertation, wherein he'll examine this Queſtion, <hi>When a Man must anſwer the Calumnies of Divines?</hi> It is not leſs neceſſary than that which was printed at the end of his <hi>Logick, De Argumento Theologico ex In<g ref="char:EOLhyphen"/>vidia ducto.</hi> Thoſe, who endeavour to encreaſe their Reputation by ſpeaking ill of him, will ſee what his Reaſons are for not anſwering them.</p>
               <p>In the mean time, he muſt apply himſelf to the Search of Truth, and publiſh it, as carefully as he has done hitherto, but with the Caution which Chriſtian Prudence requires on ſuch an occaſion. Who can be entruſted with the care of ſpeaking and maintaining Truth? Not thoſe, who don't enquire after it, becauſe they don't love it, and ſtand not in need of it, to raiſe themſelves in the World: Nor thoſe, who have not the neceſſary Qualifications to find it out, and to publiſh it:
<pb n="303" facs="tcp:99272:161"/>Nor thoſe, who know it, but dare not ſpeak it out, for fear of expoſing themſelves. For, it muſt be confeſt that in ſeveral Chriſtian Socie<g ref="char:EOLhyphen"/>ties, they have not the liberty neceſſary to ex<g ref="char:EOLhyphen"/>plain Holy Scripture and Religion. There is but one Chriſtian Society, in <hi>Holland,</hi> that can do it; and tho' it be inconſiderable, it has already afforded ſeveral Great Men. In. all others, they don't often think as they ſpeak, nor ſpeak as they think.</p>
               <p>Indeed many Learned Perſons on this ſide of the Sea and beyond it, among the <hi>Roman</hi> Catho<g ref="char:EOLhyphen"/>licks and Proteſtants, look a great while ſince upon the Writers of that ſmall Party as the In<g ref="char:EOLhyphen"/>terpreters of the Thoughts, which they them<g ref="char:EOLhyphen"/>ſelves dare not publiſh in Places where they live, and, as the Aſſertors of Truth and Liberty, which are oppreſt almoſt every where elſe. I will not make their <hi>Encomium,</hi> but I ſhall only ſay that thoſe, who are in ſuch Circumstances, ought to ſpeak freely, whilſt they can do it, and want not People that will hear them. Time will come, when we ſhall reap the Fruits of the Seeds of Piety, Charity, and all other Chriſtian Virtues, which their Works ſpread over all <hi>Europe;</hi> and hereafter it will be a Subject of Wonder, how Men, who ſo much deſerved Thanks, could be ſo traduced, and ill ſpoken of They are the only Men, to whom we are be<g ref="char:EOLhyphen"/>holden for the <hi>Moderation,</hi> which is every day more and more entertained by the moſt knowing and judicious Proteſtants; and for a great many general and particular Truths, which would not have been heard of yet, or been well proved, if thoſe Authors had been ſilent.</p>
               <p>There is no need I ſhould inſiſt longer on this, Subject, nor ſay that Mr. <hi>L. C.</hi> took care of the
<pb n="304" facs="tcp:99272:162"/>Edition of ſome Books written by other Hands. Neither is it neceſſary that I ſhould mention thoſe, which he wrote, as it were, to divert himſelf, whilſt he was compoſing ſome others, which re<g ref="char:EOLhyphen"/>quired more attention. Such is his ſmall French Treatiſe <hi>concerning the good or ill Luck of Lotteries,</hi> which he publiſhed in 1696. when Lotteries were ſo much in vogue in the <hi>
                     <g ref="char:V">Ʋ</g>nited Provinces.</hi> He alſo took care of the Edition of the <hi>Fathers of the Apoſtolick Age,</hi> in 1698. in 2 Vol. <hi>in Folio,</hi> and added ſome few Notes of his own, as it appears by the Prefaces he prefixed to it. If thoſe, who have more time, a greater <hi>Genius,</hi> more Learning and Conveniences than he (as there are without doubt a great many in <hi>England</hi> and elſewhere) would take as much Pains for the Publick as he has done; the great number of good Books, which would come out in a few Years, would per<g ref="char:EOLhyphen"/>haps create a diſlike of ſo many bad ones, which are publiſhed every day. But, beſides the above-mentioned Reaſons, they, that could write more commodiouſly than others, are not commonly ſo inclined to it, as thoſe, who have leſs Conve<g ref="char:EOLhyphen"/>niences.</p>
               <pb facs="tcp:99272:162"/>
            </div>
         </div>
      </body>
   </text>
</TEI>