would admit of, was unwilling they should be loft, and threw them therefore into his Work, which is only a Collection of various Sentiments, accompany'd with fhort Reflections, fhewing their Beauties or Blemishes.

16. Ingenious Thoughts of the Fathers of the Church. Printed at Paris, in 1700. in 120. This is of the fame Kind as the former.

17. The New Teftament render'd into French from the vulgar Tranflation. Printed at Paris, in Two Volumes in 120. the First in 1697. and the Second in 1703. Pere Boubours was not the fole Author of that Verfion; for the Jefuits, le Tellier and Befnier, affifted in it, the former in quality of a Divine, the laft as a Perfon vers'd in the Oriental Languages.

18. The Life of Laurentia de Bellefons, who was the Foundrefs and Superior of the Nunnery of Benedictines of our Lady of Angels at Roan. Printed at Parts in 1686. in 8vo. This Lady died in 1683.

19. Opufcules fur divers fujets: Or, Miscellaneous Tracts. Printed at Paris, in 1684. in 120. They are on various Subjects, of which fome were publifh'd before; as the two Letters against Meffieurs of the Port-Royal; which are fomewhat alter'd in this Edition: And the Account of the Death of the Duke de Longueville.

20. Chriftian Thoughts for every Day of the Month. Printed at Paris, in 120.

21. Chriftian Maxims, in 120. which have had feveral Impreffions.

22. Scripture Expreffions, extracted for the Comfort of Perfons under Suffering. A pofthumous Work. Printed at Paris, in 1704. in 240.

23. A Panegyrick on Oliver Patru, of the French Academy, one of the Advocates in Parliament. 'Tis prefix'd to his Works.

24. Letters

24. Letters to the Marchiones de

con

cerning the Princefs de Cleves. Printed at Paris, in 1678. in 120. Though the Princefs de Cleve's Book had a great Reputation at its first Appearance, yet a Criticifm came out upon it, which gave it no Quarter. Pere Bouhours was faid to be the Author of it; and, indeed, the claborate Method of Compofition and Criticism, and the Quotations taken from Boubours's New Remarks on the French Language, might be fufficient Proofs to confirm this Suppofition, if it was not known to be his by other Tokens. Yet there are fome Sentiments advanc'd in this Criticism which do not tally with his; and, perhaps, it was for this Reason that he did not care to own himself the Author of it.

25. An Explanation of feveral French Terms; as the Enigma, Gryphe, Logogryphe, &c. which many People confound for want of having a clear Notion of them. 'Tis inferted in the Memoirs de Trevoux for September, 1701.

The Memoirs de Trevoux, for July, 1702. and the Journal des Scavans, for the fame Month, have an Encomium on Pere Bouhours, to which we shall only add that given him by Mr. ADDISON, in his Spectator, N° 62.

66

"BOUHOURS, whom I look upon to be the most "penetrating of all the French Criticks, has taken Pains to fhew that 'tis impoffible for any Thought to be beautiful which is not juft, and "has not its Foundation in the Nature of Things: "That the Bafis of all Wit is Truth; and that "no Thought can be valuable, of which goed "Senfe is not the Ground-work."

THE

THE

ART S

O F

LOGICK and RHETORICK.

THE

INTRODUCTION.

N the Attempt which I lately made, to give a Sketch of Father Boubours's Manner of Criticifm, I was obliged to be upon a ftrict Guard, as expecting the Attacks of all thofe that imagin'd there were no Criticks but themselves, and no Way

of thinking or speaking finely and justly but their own. I do not envy Gentlemen that good Opinion of themselves and their Judgement. I very fincere

B

Ι

ly

ly acknowledge my own Want of it, and my Readinefs to learn rather than to teach the Arts treated of by Father Bouhours; but that does not hinder my defiring that both Authors and Readers fhou'd know as much of right thinking as our Neighbours, and my endeavouring to contribute towards it. "Tis hop'd that fome abler Writer may be excited by it, to improve and perfect what I have too imperfectly attempted both in the Effay on Criticism, and the following Treatife. I have now no fuch Fears upon me as when I was writing that Effay. The Criticks must attack Pere Bouhours before they can come at me. I put him before me every where, and defend my felf by his Authority, which I am fure the boldest of them has not Courage enough to encounter. His Work is divided into four Dialogues, and he has fome Advantages by the Dialogue, which I fhall lofe in a continued Difcourfe, but the Converfation is too much French. The two Gentlemen Eudoxius and Philanthus are fo extreamly Civil and Complaifant, that they feem to be brought upon the Stage rather to fhew their good Breeding than their good Learning. Add to this, that Philanthus, who is fuppos'd to be the Reader, is only as a Shade in a Picture, to give Light to the Character of Eudoxius, whom you muft fuppofe to be the Author; and, as it is always in Dialogues, the Writer is ever the best Man in the Company, whether it be as a Wit, a Critick, a Politician, a Cafuift, a Divine, or a Perfon of any

Art or Profeffion.

THE Author's Defign in his Maniere de bien penfer, has no Relation to the Art of Logick which is taught by Meffieurs of the Port Royal in the Art of Thinking. He does not aim at teaching the Readers how to conceive fimple Idea's, or

form

form Arguments with the Exactness which Argumentation requires, both as to Reflexion and Precept. He does not endeavour to rectify the ordinary Judgements of Mankind in the Commerce of Life and common Converfation, where Eloquence and polite Learning are not in Question,

He concerns himself only with those Productions of the Mind, which are term'd Thoughts in the Works of the Ingenious; and pretends to nothing more than to diftinguish the Good from the Bad. He prescribes no Rules, nor makes Laws for the Government of others; he speaks what he thinks, and leaves every one the Liberty to think otherwife if they pleafe.

By the Works of the Ingenious he understands, Hiftory, Poetry, Eloquence, Speeches, Panegyricks, Funeral Orations, and the like. The latter, Funeral Orations are the most study'd Pieces in the French Eloquence, and their Doctors feem to imitate the Licence of the Pagan Oratory on those Occafions, more than the Piety and Simplicity of Chriftian

Sermons.

THE Author has not treated this Subject as it is done in the Schools, where you must travel thro' a wide and barren Country of Technical Forms and Terms, to arrive at a little Knowledge in a Nook of it; yet his Difcourfe,as it has regard to Thoughts, may be deemed at once both the Arts of Logick and Rhetorick: Not a crabbed Logick, fuch as I have just mention'd, dry and abstracted; not a diffus'd and difficult Rhetorick, form'd rather to confound than convince; but short and eafy, inftructing more by Example than by Precept,