as to fall down themselves with that very blow which they designed to lay heavy on their antagonist. But if Mr. Dennis's rage proceeds only from a zeal to discourage young and unexperienced writers from scribbling, he should frighten us with his verse, not prose: for I have often known, that, when all the precepts in the world would not reclaim a sinner, some very sad example has done the business. Yet to give this man his due, he has objected to one or two lines with reason, and I will alter them in case of another edi. tion; I will make my enemy do me a kindness where he meant an injury, and so serve instead of a friend. What he observes at the bottom of page 20 of his reflections, was objected to by yourself, and had been mended but for the haste of the press: I confess it is what the English call a bull, in the expression, though the sense be manifest enough: Mr. Dennis's bulls are seldom in the expression, they are generally in the sense. ; I shall certainly never make the least reply to him not only because you advise me, but because I have ever been of opinion, that, if a book can't answer for itself to the public, 'tis to no sort of purpose for its author to do it. If I am wrong in any sentiment of that Essay, I protest sincerely, I don't desire all the world should be deceived (which would be of very ill consequence) merely that I myself may be thought right (which is of very little consequence). I would be the first to recant, for the benefit of others, and the glory of myself; for (as I take it) when a man owns himself to have been in an error, he does but tell you in other words, that he is wiser than he was. But I have had an advantage by the publishing that book, which otherwise I never should have known; it has been the occasion of making me friends and open abettors, of several gentlemen of known sense and wit; and of proving to me what I have till now doubted, that my writings are taken some notice of by the world, or I should never be attacked thus in particular. I have read that 'twas a custom among the Romans, while a General rode in triumph to have the common soldiers in the streets that railed at him and reproached him; to put him in mind, that though his services were in the main approved and rewarded, yet he had faults enough to keep him humble. You will see by this, that whoever sets up for wit in these days ought to have the constancy of a primitive Christian, and be prepared to suffer martyrdom in the cause of it. But sure this is the first time that a wit was attacked for his religion, as, you'll find, I am most zealously in this treatise; and, you know, Sir, what alarms I have had from the opposite side on this account. Have I not reason to cry out with the poor fellow in Virgil, Quid jam misero mihi denique restat ? Cui neque apud Danaos usquam locus, et super ipsi C 'Tis however my happiness that you, Sir, are impartial, Jove was alike to Latian and to Phrygian, The manner in which Mr. D. takes to pieces several particular lines detached from their natural places, may shew how easy it is to a caviller to give a new sense, or a new nonsense to any thing. And indeed his constructions are not more wrested from the genuine meaning, than theirs who objected to the heterodox parts, as they call them. Our friend the Abbe is not of that sort, who with the utmost candour and freedom has modestly told me what others thought, and shewn himself one (as he very well expresses it) rather of a number than a See the ensuing letter. party. The only difference between us in relation to the Monks, is, that he thinks most sorts of learning flourished among them, and I am of opinion, that only some sort of learning was barely kept alive by them: he believes that in the most natural and obvious sense, that line (A second deluge learning over-run) will be understood of learning in general; and I fancy 'twill be understood only (as 'tis meant) of polite learning, criticism, poetry, etc. which is the only learning concerned in the subject of the Essay. It is true, that the Monks did preserve what learning there was, about Nicholas the Fifth's time, but those who succeeded fell into the depth of barbarism, or at least stood at a stay while others arose from thence, insomuch that even Erasmus and Reuchlin 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 some esteem for the book just at a time when his brethren raised a clamour against it, is an instance great generosity and candour, which I shall ever acknowledge. Your, etc. IN your LETTER II. TO THE SAME. June 18, 1711. last you informed me of the mistaken zeal of some people, who seem to make it no less their business to persuade men they are erroneous, than doctors do that they are sick; only that they may magnify their own cure, and triumph over an imanary distemper. The simile objected to in my Essay, (Thus wit, like faith, by each man is apply'd, To one small sect, and all are damn'd beside.) plainly concludes at this second line, where stands a full stop and what follows (Meanly they seek, etc.) speaks only of wit, (which is meant by that blessing, and that sun,) for how can the sun of faith be said to sublime the southern wits, and to ripen the genius's of northern climates? I fear, these gentlemen understand grammar as little as they do criticism; and, perhaps, out of good-nature to the Monks, are willing to take from them the censure of ignorance, and to have it to themselves. The word they refers (as I am sure, I meant, and as I thought every one must have known) to those critics there spoken of, who are partial to some particular set of writers, to the prejudice of all others. And the very simile itself, if twice read, may convince them, that the censure here of damning, lies not on our church at all, unless they call our church one small sect: and the cautious words (by each man) manifestly show it a general reflection on all such whoever they are) who entertain those narrow and limited notions of the mercy of the Almighty; which the reformed ministers and presbyterians 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 sound faith, though 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 spot where their objection lies, (for it is in a very narrow compass,) that stumblingblock, though it be but a little pebble, shall be removed out of their way. If the heat of these good disputants (who, I am afraid, being bred up to wrangle in the schools, cannot get rid of the humour all their lives) should proceed so far as to personal reflections upon me, I assure you, notwithstanding, I will do or say nothing, however provoked, (for some people can no more provoke than oblige,) that is unbecoming the true character of a Catholic. I will set before me the example of that great man, and great saint, Erasmus; who in the midst of calumny proceeded with all the calmness of innocence, and the unrevenging spirit of primitive Christianity. However, I would advise them to suffer the mention of him to pass unregarded, lest I should be forced to do that for his reputation which I would never do for my own; I mean to vindicate so great a light of our church from the malice of past times, and the ignorance of the present, in a language which may extend farther than that in which the trifle about Criticism is written. I wish these gentlemen would be contented with finding fault with me only, who will submit to them right or wrong, as far as I only am concerned; I have a greater regard to the quiet of mankind than to disturb it for things of so little consequence as my credit and my sense. A little humility can do a poet no hurt, and a little charity would do a priest none: for, as St. Austin finely says, Ubi charitas, ibi humilitas ; ubi humilitas, ibi pax. Your, etc. LETTER III. TO THE SAME. July 19, 1711. THE concern which you more than seem to be affected with for my reputation, by the several accounts you have so obligingly given of what reports and censures the holy Vandals have thought fit to pass upon me, makes me desirous of telling so good a friend my whole thoughts of this matter; and of setting before you, in a clear light, the true state of it. I have ever believed the best piece of service one could do to our religion, was openly to express our detestation and scorn of all those mean artifices and pia fraudes, which it stands so little in need of, and which have laid it under so great a scandal among its enemies. |