Only one Man.] Here now comes properly the Examination of what grounds they go on, who pretend that God has done us this great Honour, and that therefore we ought to believe it well and wifely done, whatever Incongruities may appear in it; which is a confequence that muft certainly be agreed to, if the first part can be as well made out: But alas (fay our Sceptics) when we come to that, inftead of a Proof, there is nothing produced but one poor Text in Genefis, whether written by Mofes or fome other Man, (for that is now difputed among Divines themselves) is of no importance, fince a Man ftill, one of our own imperfect, unknowing kind; and, if he is to be credited on his fingle Word against all our Senfe and Reason, in a thing also that seems to derogate fo much from the infinite Wisdom of divine Providence, fure there is need first of proving him infallible; whereas all the Proof of that is only derived by Tradition from other Men ftill, who therefore cannot certify for one another. 'Tis faid alfo by thefe Sceptics, that 'tis worth our obferving, how the Author of this Text of Man's Dominion over all other Creatures, has written another very extraordinary one, viz. that God walked in the Garden of Eden in the cool of the Evening; which, if excus'd on the account of being only a figurative Expreffion, yet much invalidates a Narra

tion of such a vast Importance, that Tropes and Fi

Divines are undifficulty of our

gures feem a little improper in it. willing to fave its Credit by the understanding the Hebrew Tongue, (tho' no ill Excufe, fince it is allowed to be sometimes unintelligible) for fear of their Adversaries making the same Objection to other Texts as extraordinary, and perhaps to all the Old Teftament. Upon the whole Matter, and to end fo tedious a Note, 'tis probable the wife Author of Genefis, for Reasons that might be given, and many more which we now cannot guefs at, had found it fit and neceffary to infuse this Opinion of Man's Superiority into the Jews. And who knows but it was as needful to encourage them against the Beafts of a Wilderness in which they wander'd fo long, as against the Kings of Canaan; whom Moses, like a wife Leader, affured them before-hand the Lord would deliver into their hands.

d

* Reason.] Left their aforefaid Argument in defence of this Opinion may not appear convincing, Divines have added that of Reason, and set it up to be not only an inftance, but an evidence of our Title over all things; as being a particular Talent and Blessing bestowed on Mankind alone. But the Sceptics cvade this again, firft, by denying that 'tis a

Talent

Talent peculiar to Man, fince other Animals appear manifeftly endued with it, at least to fome degree ; and, if that degree be found inferior, yet the Difference feems as great fometimes between one Man and another, and (perhaps they may say merrily) even between themselves and their Adverfaries. Secondly, they find this Reason, to be fuch a narrow, misleading, uncertain Faculty, that, in their Opinion, 'tis much unworthy of being the great Credential from the most high God for domineering over all our Fellow-Creatures, who indeed feem neither to owe us, nor pay us Obedience. And if the boldeft Maintainer of this Opinion would be perfuaded to take a walk into a Wilderness of wild Beafts, fhewing his Credential among them; 'tis probable they would all pay as great Submiffion to it, as fuch a rational Action deferv'd.

с

Cenfure, or Applaufe.] Either of these, if any thing general, is enough to carry away the Opinion of moft People, who judge more by the Ear, than the Eye; of which there are ridiculous Inftances enough. I have seen a Man who was popular, not only excufed but applauded, on account of the very fame Action for which another lay juftly under a publick Odium.

I

Snare.

* Snare.] If we did not truft fo much to this noble Faculty of Reason, but chiefly to our Senfes, as other Creatures do; we fhould be no more deceived than they are, who feldom play the fool and hurt themselves by their profound Confidera. tions, as many a wife Man does. Was any Beast ever feen to leap chearfully into a Fire, like the Widows and Slaves in India? Which tho' Wives in thefe Parts are not extremely apt to imitate; yet even among us, how many People of all Religions have fuffer'd and fought out Death on feveral Accounts, that are not much lefs unreasonable.

& Praises.] I believe no Man had ever a greater Reputation than BRUTUS, not only for Learning, Parts, and Eloquence, but for a Quality above all that, moral Honefty: Whofe Glory therefore I would by no means endeavour to leffen, except in this fingle Action; nor in that neither as to his Design in doing it; for I have a real Veneration for him, but yet more for Truth. I fancy the general Partiality for BRUTUS as to his killing CÆSAR, has proceeded from two Caufes; first, the common Cuftom of the World to cry up whatever they are like to be the better for; and fo on the contrary: as for example, Prodigality, a Vice equal to Avarice, tho' not fo fordid, is commonly rather commended VOL. I.

M

than

than blamed, and called Generofity, which is a Virtue. Thus in Common-wealths (which, by the way, have bred always the best Writers) nothing could be more beneficial than killing any great afpiring Perfon; and therefore thofe refined Wits put the beft glofs upon fuch Inhumanities. The other cause of their Partiality is the almoft unparallel'd Merit of the Man, whofe very doing a thing was enough to make every body think it just But nothing is fo dangerous as to be led into this fort of Mistake for want of confidering, that as the worft Men do well fometimes, the very best are not infallible.

Chofe to live.] This is the hardest thing I have faid of BRUTUS in this whole Ode; which the thought of CÆSAR's Clemency, and his Ingratitude has wrung from me: For, tho' a Benefactor may carry himself afterwards fo unjustly as to forfeit all Title to our Friendship, and perhaps to our Service alfo; yet to return him Evil for Good, is in my Opinion horrible, and the very reverse of CHRIST'S excellent Sermon of Morality. And fince he kill'd CÆSAR after receiving a Pardon of his Life from him, I do BRUTUS no wrong in fuppofing him again capable of the fame Fault against another CÆSAR, whom he neither knew, nor loved

fo