The Author's Note concerning the Jefuits, he has quoted in this Book.

S

OME Perfons who read thefe Sheets before they were printed, were defirous that it might every where be obferv'd, that the modern Jefuits are the true Difciples of those who have gone before them; and therefore they were for having the one distinguish'd from the other at every Quotation by the Words Antient and Modern. We thought that fuch a Nicety as that wou'd not only be too fcrupulous, but tirefome to the Reader; the rather, because we do it very often, and have always taken care to fet down in the Margin the Years in which the modern Jefuits have renew'd the Errors of their Predeceffors. But tho we had not taken thefe Precautions, the Publick are not Strangers to the Names of the antient Jefuits; and when they heard the Names of new ones, they wou'd have faid of their own accord, Thefe are modern Jefuits.

To this fome will object, that the modern Jefuits, whofe Paffages you quote, are much more numerous than the antient Jefuits; but tho this were true, and tho they were a Legion, as they appear to be in the new Hexaples, yet every body knows that the Society of to Day refembles that of Yes

terday;

terday; and all the World has been convinc'd by the laft Declaration of our best Universities, by the Mandates and late Inftructions of our most illustrious Prelates (a), that the Jefuits of our Days have fill'd up the measure of the Iniquities of their Forefathers. In fine, if any Doubt remains with Perfons in this matter, the Constitution cannot but clear it; fince the Jefuits made that Conftitution for no other end but to con- . demn the Truth, and to fupport the loose Discipline of their Cafuifts, and the Errors of their Molina.

(a) The Bishops of Bayeux, Montpellier, Rhodes and Auxerre.

A

A

PARALLEL

OF THE

DOCTRINE

OF THE

PAGAN S, &c.

CHAPTER the FIRST.

Of the Knowledge of God, and of Fuftice.

H

OW pleasant is it to look into those dark Ages, when Licentioufnefs feemed to take the Place of Law; how entertaining, and even how edifying is the Reflection, to fee Men rifen above the common Prejudices, and piercing thro' the Clouds of Flesh and Blood, in order to come at the Throne of Reason, to fearch for the Duties and Obligations of Mankind! Learn, ye

B

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6

Mor

tals,

tals, (a) learn betimes, to know your felves, and to reafon about things. Learn what Man is, what he is born for, what Order he ought to observe in all things.---Study to know what the Divinity would have you to be here below, and the Rank you ought to keep in.'

Would not one think this the Language of fome Christian Preacher? yet 'tis no other than the Heathen Poet Perfius; who, notwithstanding his being a Pagan, was very fenfible that Man was not born to live like Beafts, but on the contrary, to find out Truth, and conform his Conduct to it. Cicero tells us this, more than once, in his admirable Treatife De Officiis; There is nothing, Jays be, (b) which has fo much affinity with the 'Soul of Man, as the Difquifition of Truth. To learn, and to meditate, (fays he, in another Place) is the Nourishment of the Mind (c). And 'tis for this Reafon we have all fuch a Thirst af ter Knowledge (d). 'Tis an Inclination, (fays be again) which Nature it felf has implanted in us, (e) to fuch a degree, that we are no fooner ¢ at liberty from the common Cares and Bufinefs of Life, but our Heads are presently at work

(a) Difcite vos miferi, & caufas cognofcite rerum; Quid fumus, & quidnam victuri gignimur; ordo Quis datus.

Quem te Deus effe

Juffit, & humanâ quâ parte locatus es in re Difce. Perf. Sat. III. (b) Primus ille, qui in veri cognitione confiftit, maximè naturam attingit humanam. Cicero de Offic. Lib. I. c. 6.

(c) Hominis autem mens difcendo alitur, & cogitando. Ibid. c. 30.

(d) Omnes enim trahimur & ducimur ad cognitionis & scientiæ cupiditatem. Ibid. c.6.

(e) In primifque hominis eft propria veri inquifitio, atque inveftigatio. Itaque cum fumus neceffariis negotiis curifque vacui, tum avemus aliquid videre, ac difcere. Ibid. c. 4.

upon fomething to be either feen, heard, or learnt----because every Man values himself upon being wiser than his Neighbour: while, on the contrary, (f) we think nothing so miferable and fcandalous as to be in Ignorance, or in Error; to ⚫ be mistaken, or impos'd upon.'---- And from all these Sentiments, engrav'd on the Heart of Man, Cicero draws this curious Inference: That nothing is fo congruous to the Nature of Man, as the Knowledge of Truth in its naked Simplicity, and perfect Purity (g).

Plato, who liv'd before both Perfius and Cicero, had the fame Sentiments: and nothing can be more magnificent, than what he fays of the Duties of Man, and the Knowledge of real Good: We

muft, fays he, (b) use all our Endeavours, to attain as far as we are capable to a Resemblance of God,' (as it is exprefly commanded in the Gofpel, Be ye perfect, even as your heavenly Father is perfect.) Now, continues the Pagan, that which forms our Refemblance to that divine Model, is Holiness, Justice, and Prudence.----And ''tis in the Knowledge of these three things, that true Virtue and real Wifdom confift; as, on the contrary, not to know them, is manifeft Ignorance and Depravity.

Who then can help admiring at Pagans fo enlighten'd as these were; who fo well knew what Man is defign'd for, and the Advantages of his

(ƒ) in quâ (fcientia) excellere pulchrum putamus: labi autem, errare, nefcire, & decipi, & malum & turpe ducis mus. Cicero de Offic. Lib. III. c. 6.

(g) Ex quo intelligitur, quod verum fimplex, fincerumque fiti id effe nature hominis aptiffimum. Ibid. c. 4.

(b) Quare conandum eft ut Deo fimiles pro viribus efficia mur. Deo fimiles efficit cum prudentia, juftitia, fimul & fan&titas horum fane cognitio vera virtus & fapientia: ignoratio contrà infcitia & improbitas manifefta. Plat. Theat. p. 128.

Nature?