made it more plausible and defensible, tho he has miss'd his Sence; for
these are his Lines:

De la foi d'une Christien les Mysteres terribles
D' Ornemens egayés ne sont point susceptibles.

The plain English of which, I think is, "That the terrible Mysteries of
the Christian Faith, are not at all susceptible of these gayer Ornaments."
I'll not be too Critical here, tho' methinks its but an odd sort of Gayety
that's to be found in Tales of Hell; agreeable, I own, the most dreadful
thing nay be, if well manag'd in Poetry, but he can hardly ever make 'em
gay without a yery strong Catachresis. But tho' we let that pass, so must
not what follows, wherein he further explains his Notion. L'Evangile,
&c.

The Gospel offers nothing to our Thoughts
But Penitence and Punishment for Faults.

To which it may be first said, that supposing this true, and the Gospel
did present nothing else, yet why mayn't Angels be us'd in it, to warn
Sinners to that Repentance which we know they so much rejoyce in; or
Devils, to punish and torment the Guilty and Impious; as in the Case of
Sceva's Son, and others. But yet further, as to the assertion it self,
I know not what their Gospel offers, nor I believe are they better
acquainted with what ours does; but we are sure 'tis far enough from being
such a dismal melancholy thing as they represent it, since Immortality and
Life are brought to light therein. We know that it gives us the noblest
Examples, the most divine Law, the strongest, yet justest Passions, the
most glorious Combats, and Friendships, and Sufferings, such as neither
History or Fable cou'd ever yet equal. It shews us a God really