being carried on too far among the enemy, the danger was certainly Mr. Pope's, and not Mr. Addison's. It was his misfortune, and not his crime. If Mr. Addison should think himself capable of becoming a rival to Mr. Pope, and, in consequence of this opinion, publish a translation of part of Homer at the same time with Mr. Pope's, and if the public should decide in favour of the latter, by reading his translation, and neglecting the other, can any fault be imputed to Mr. Pope? Could he be blamed for exerting all his abilities in so arduous a province? And was it his fault that Mr. Addison, for the first book of Homer was undoubtedly his, could not translate to please the public? Besides, was it not somewhat presumptuous to insinuate to Mr. Pope, that his verses bore another face when he corrected them, while, at the same time the translation of Homer, which he had never seen in manuscript, bore away the palm from that very translation he himself asserted was done in the true spirit of Homer? In matters of genius the public judgment seldom errs, and in this case posterity has confirmed the sentence of that age which gave the preference to Mr. Pope; for his translation is in the hands of all readers of taste, while the other is seldom regarded but as a foil to Pope's.

It would appear as if Mr. Addison were himself so immersed in party business as to contract his benevo

lence to the limits of a faction, which was infinitely beneath the views of a philosopher, and the rules which that excellent writer himself established. If this was the failing of Mr. Addison, it was not the error of Pope, for he kept the strictest correspondence with some persons whose affections to the whig interest were suspected, yet was his name never called in question. While he was in favour with the Duke of Buckingham, the Lords Bolingbroke, Oxford, and Harcourt, Dr. Swift, and Mr. Prior, he did not drop his correspondence with the Lord Halifax, Mr. Craggs, and most of those who were at the head of the whig interest. A professed Jacobite one day remonstrated to Mr. Pope, that the people of his party took it ill that he should write with Mr. Steele upon ever so indifferent a subject; at which he could not help smiling, and observed, that he hated narrowness of soul in any party; and that if he renounced his reason in religious matters, he should hardly do it on any other; and that he could pray, not only for opposite parties, but even for opposite religions. Mr. Pope considered himself as a citizen of the world, and was therefore obliged to pray for the prosperity of mankind in general. As a son of Britain, he wished those councils might be suffered by Providence to prevail, which were most for the interest of his native country; but as politics was not his study, he could not al

ways determine, at least with any degree of certainty, whose councils were best, and had charity enough to believe that contending parties might mean well. As taste and science are confined to no country, so ought they not to be excluded from any party; and Mr. Pope had an unexceptionable right to live upon terms of the strictest friendship with every man of parts, to which party soever he might belong. Mr. Pope's uprightness in his conduct towards contending politicians, is demonstrated by his living independent of either faction: he accepted no place, and had too high a spirit to become a pensioner.

Many efforts were made to proselyte Pope from the popish faith, which all proved ineffectual. His friends conceived hopes, from the moderation which he on all occasions expressed, that he was really a protestant in his heart, and that upon the death of his mother he would not scruple to declare his sentiments, notwithstanding the reproaches he might incur from the popish party, and the public observation it would draw upon him. .* The Bishop of Rochester strongly advised him to read the controverted points between the protestant and the catholic church, to suffer his unprejudiced reason to determine for him, and he made no doubt but a separation from the Romish communion would soon ensue. To this Mr. Pope very candidly answered, "Whether the change would be to my spi

"ritual advantage, God only knows: this I know, "that I mean as well in the religion I now profess,

as ever I can do in any other. Can a man who "thinks so justify a change, even if he thought both equally good? To such a one the part of joining "with any one body of christians might perhaps be

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easy, but I think it would not be so to renounce "the other.

"Your lordship has formerly advised me to read "the best controversies between the churches. Shall "I tell you a secret? I did so at fourteen years old, "for I loved reading, and my father had no other "books. There was a collection of all that had been "written on both sides in the reign of King James II. "I warmed my head with them, and the consequence "was, I found myself a papist or a protestant by "turns, according to the last book I read. I am "afraid most seekers are in the same case, and when "they stop, they are not so properly controverted as "outwitted. You see how little glory you would gain "by my conversion; and, after all, I verily believe

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your lordship and I are both of the same religion, "if we were thoroughly understood by one another, "and that all honest and reasonable christians would "be so, if they did but talk enough together every "day, and had nothing to do together but to serve "God, and live in peace with their neighbours.

"As to the temporal side of the question, I can "have no dispute with you; it is certain all the be"neficial circumstances of life, and all the shining

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ones, lie on the part you would invite me too: but if "I could bring myself to fancy, what I think you do "but fancy, that I have any talents for active life, I "want health for it; and besides, it is a real truth, I "have, if possible, less inclination than ability. Con

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'templative life is not only my scene, but is my habit "too. I begun my life where most people end their's, "with a disgust of all that the whole world calls am"bition. I don't know why it is called so; for, to 66 me, it always seemed to be rather stooping than climbing. I'll tell you my political and religious "sentiments in a few words: in my politics I think no farther than how to preserve my peace of life in “any government under which I live; nor in my religion than to preserve the peace of my conscience "in any church with which I communicate. I hope "all churches and all governments are so far of God

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as they are rightly understood, and rightly admini"stered; and where they are, or may be, wrong, I "leave it to God alone to mend or reform them,

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which, whenever he does, it must be by greater in"struments than I am. I am not a papist, for I re"nounce the temporal invasions of the papal power, "and detest their arrogated authority over princes