The manner in which Mr. D. takes to pieces feveral particular lines, detached from their natural places, may fhew how easy it is to a ca→ viller to give a new sense, or a new nonsense to any thing. And indeed his constructions are not more wrefted from the genuine meaning, than theirs who objected to the heterodox parts, as they call them.

Our friend the Abbe is not of that fort, who with the utmost candour and freedom has modeftly told me what others thought, and shewn himself one (as he very well expresses it) rather of a number than a party. The only difference between us in relation to the Monks, is, that he thinks most forts of learning flourished among them, and I am of opinion, that only fome fort of learning was barely kept alive by them: he believes that in the most natural and obvious fenfe, that line (A fecond deluge learning overrun) will be understood of learning in general; and I fancy 'twill be understood only (as 'tis meant) of polite learning, criticism, poetry, &c. which is the only learning concerned in the fubject of the Effay. It is true, that the monks did preserve what learning there was, about Nicholas the fifth's time; but thofe who fucceeded fell into the depth of barbarifm, or at least stood at a ftay while others arofe from thence, infomuch that even Erafmus and Reuch

lin could hardly laugh them out of it. I am highly obliged to the Abbe's zeal in my commendation, and goodness in not concealing what he thinks my error. And his testifying fome efteem for the book juft at a time when his brethren raised a clamour against it, is an instance of great generofity and candour, which I shall ever acknowledge.

Your, &c.

IN

LETTER II.

To the fame.

June 18, 1711.

your laft you informed me of the mistaken zeal of fome people, who seem to make it no less their business to perfuade men they are erroneous, than doctors do that they are fick; only that they may magnify their own cure, and triumph over an imaginary distemper. The fimile objected to in my Effay,

(Thus wit, like faith, by each man is apply'd To one fmall feet, and all are damn'd befide.) plainly concludes at this fecond line, where ftands a full ftop: and what follows (Meanly they feek, &c.) fpeaks only of wit (which is meant by that bleffing, and that fun) for how

сад

can the fun of faith be faid to fublime the
fouthern wits, and to ripen the genius's of
northern climates? I fear, these gentlemen un-
derstand grammar as little as they do criticism:
and, perhaps, out of good-nature to the monks,
are willing to take from them the cenfure of
ignorance, and to have it to themselves. The
word they refers (as, I am fure, I meant, and as
I thought every one must have known) to those
Critics there fpoken of, who are partial to fome
particular set of writers, to the prejudice of all
others. And the very fimile itself, if twice
read, may convince them, that the cenfure
here of damning, lies not on our church at all,
unless they call our church one fmall fect: and
the cautious words (by each man) manifeftly
fhow it a general reflection on all such (who-
ever they are) who entertain those narrow and
limited notions of the mercy of the Almighty;
which the reformed minifters and prefbyterians
are as guilty of as any people living.

Yet after all, I promise you, Sir, if the alteration of a word or two will gratify any man of found faith, tho' weak understanding, I will (though it were from no other principle than that of common good-nature) comply with it. And if you please but to particularize the fpot where their objection lies (for it is in a very narrow compafs) that ftumbling-block, tho' it

be but a little pebble, fhall be removed out of their way. If the heat of these good difputants (who, I am afraid, being bred up to wrangle in the schools, cannot get rid of the humour all their lives) should proceed fo far as to perfonal reflections upon me, I affure you, notwithstanding, I will do or fay nothing, however provok'd (for fome people can no more provoke than oblige) that is unbecoming the true character of a Catholic. I will fet before me the example of that great man, and great faint, Erafmus; who in the midst of calumny proceeded with all the calmness of innocence a, and the unrevenging spirit of primitive christianity. However, I would advise them to fuffer the mention of him to pafs unregarded, left I fhould be forced to do that for his reputation which I would never do for my own; I mean, to vindicate fo great a light of our church from the malice of past times, and the ignorance of the prefent, in a language which may extend farther than that in which the trifle about criticifm is written. I wish thefe gentlemen would be contented with finding fault with me only, who will fubmit to them right or wrong, as

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* I doubt this is not strictly true. See his Anfwers to Lee, archbishop of York. Tho' it must be owned this miferable

prelate had provoked the incomparable man, by the moft infamous fcurrilities and abufe.

far

far as I only am concerned; I have a greater regard to the quiet of mankind than to disturb it for things of fo little confequence as my credit and my fenfe. A little humility can do a poet no hurt, and a little charity would do a priest none: for, as St. Auftin finely fays, Ubi charitas, ibi humilitas; ubi humilitas, ibi pax.

Your, &c.

T1

LETTER III.

To the fame.

July 19, 1711.

HE concern which you more than seem to be affected with for my reputation, by the feveral accounts you have fo obligingly given of what reports and cenfures the holy Vandals have thought fit to pass upon me, makes me defirous of telling fo good a friend my whole thoughts of this matter; and of fetting before you, in a clear light, the true ftate of it.

I have ever believed the best piece of service one could do to our religion, was openly to express our deteftation and fcorn of all those mean artifices and piæ fraudes, which it ftands fo little in need of, and which have laid it under fo great fcandal among its enemies.

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