to his own fancy. Milton, in consequence of this
encroaching license, began to introduce the Latin idiom: and Browne,
though he gave less disturbance to our structures in phraseology, yet
poured in a multitude of exotick words; many, indeed, useful and
significant, which, if rejected, must be supplied by circumlocution,
such as _commensality_, for the state of many living at the same
table; but many superfluous, as a _paralogical_, for an unreasonable
doubt; and some so obscure, that they conceal his meaning rather than
explain it, as _arthritical analogies_, for parts that serve some
animals in the place of joints.

His style is, indeed, a tissue of many languages; a mixture of
heterogeneous words, brought together from distant regions, with terms
originally appropriated to one art, and drawn by violence into the
service of another. He must, however, be confessed to have augmented
our philosophical diction; and, in defence of his uncommon words and
expressions, we must consider, that he had uncommon sentiments, and
was not content to express, in many words, that idea for which any
language could supply a single term.

But his innovations are sometimes pleasing, and his temerities happy:
he has many "verba ardentia" forcible expressions, which he would
never have found, but by venturing to the utmost verge of propriety;
and flights which would never have been reached, but by one who had
very little fear of the shame of falling.

There remains yet an objection against the writings of Browne, more
formidable than the animadversions of criticism. There are passages
from which some have taken occasion to rank him among deists, and
others among atheists. It would be difficult to guess how any such
conclusion should be formed, had not experience shown that there are
two sorts of men willing to enlarge the catalogue of infidels.

It has been long observed, that an atheist has no just reason for
endeavouring conversions; and yet none harass those minds which they
can influence, with more importunity of solicitation to adopt their
opinions. In proportion as they doubt the truth of their own
doctrines, they are desirous to gain the attestation of another
understanding: and industriously labour to win a proselyte, and
eagerly catch at the slightest pretence to dignify their sect with a
celebrated name [88].

The others become friends to infidelity only by unskilful hostility;
men of rigid orthodoxy, cautious conversation, a