trifler in the nation; and as ridiculous as the poet in Petronius, who, while all the rest in the ship were either labouring or praying for life, was scratching his head in a little room, to write a fine description of the tempest.

You tell me, you like the sound of no arms but those of Achilles: for my part, I like them as little as any other arms. I listed myself in the battles of Homer, and I am no sooner in war, but, like most other folks, I wish myself out again.

I heartily join with you in wishing quiet to our native country: quiet in the state, which, like charity in religion, is too much the perfection and happiness of either, to be broken or violated on any pretence or prospect, whatsoever. Fire and sword, and fire and faggot, are equally my aversion. I can pray for opposite parties, and for opposite religions, with great sincerity. I think, to be a lover of one's country is a glorious elogy, but I do not think it so great a one as to be a lover of mankind.

I sometimes celebrate you under these denominations, and join your health with that of the whole world: a truly Catholic health, which far excels the poor narrow-spirited, ridiculous healths now in fashion, to this Church or that Church. Whatever our teachers may say, they must give us leave at least to wish generously. These, dear sir, are my general dispositions; but whenever I pray or wish for particulars, you are one of the first in the thoughts or affections of your, &c.

LETTER XXIX.

MR. POPE TO THE HON. J. C., ESQ.

July 18, 1711.

In your 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 imaginary 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, &c.) 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 geniuses of northern climates? I fear these gentlemen understand grammar as little as they do criticism: and, perhaps, out of good na ture 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 cantious 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 stumbling-block, though it be but a little pebble, shall be removed out of their way. If the heart 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 further 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 can do a priest none : for, as St. Austin finely says, Ubi charitas, ibi humilitas; ubi humilitas, ibi pax. Your, &c.

LETTER XXX.

MR. POPE TO THE HON. J. C., ESQ.

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 pic fraudes, which it stands so little in need of, and which have laid it under so great a scandal among its enemies.

Nothing has been so much a scarecrow to them, as that too peremptory and uncharitable assertion

of an utter impossibility of salvation to all but ourselves: invincible ignorance excepted, which indeed some people define under so great limitations, and with such exclusions, that it seems as if that word were rather invented as a salvo, or expedient, not to be thought too bold with the thunderbolts of God (which are hurled about so freely on almost all mankind by the hands of ecclesiastics), than as a real exception to almost universal damnation. For besides the small number of the truly faithful in our church, we must again subdivide; the Jansenist is damned by the Jesuit, the Jesuit by the Jansenist, the Scotist by the Thomist, and so forth.

There may be errors, I grant; but I cannot think them of such consequence as to destroy utterly the charity of mankind,-the very greatest bond in which we are engaged by God to one another: therefore, I own to you, I was glad of any opportunity to express my dislike of so shocking a sentiment as those of the religion I profess are commonly charged with; and I hope, a slight insinuation, introduced so easily by a casual similitude only, could never have given offence; but on the contrary, must needs have done good, in a nation and time, wherein we are the smaller party, and consequently most misrepresented, and most in need of vindication,

For the same reason, I took occasion to mention the superstition of some ages after the subversion of the Roman empire, which is too manifest a truth to be denied, and does in no sort reflect upon the present professors of our faith, who are free from it. Our silence in these points inay,