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and that we ought to be much ashamed； we who by God's especial favour
enjoy the pure mysteries of piety； to suffer them to be profaned by the
ignorant rabble； considering that the Gentiles expressly forbad Socrates；
Plato； and the other sages to inquire into or so much as mention the
things committed to the priests of Delphi； and he says； moreover； that
the factions of princes upon theological subjects are armed not with zeal
but fury； that zeal springs from the divine wisdom and justice； and
governs itself with prudence and moderation； but degenerates into hatred
and envy； producing tares and nettles instead of corn and wine when
conducted by human passions。 And it was truly said by another； who；
advising the Emperor Theodosius； told him that disputes did not so much
rock the schisms of the Church asleep； as it roused and animated
heresies； that； therefore； all contentions and dialectic disputations
were to be avoided； and men absolutely to acquiesce in the prescriptions
and formulas of faith established by the ancients。 And the Emperor
Andronicus having overheard some great men at high words in his palace
with Lapodius about a point of ours of great importance； gave them so
severe a check as to threaten to cause them to be thrown into the river
if they did not desist。 The very women and children nowadays take upon
them to lecture the oldest and most experienced men about the
ecclesiastical laws； whereas the first of those of Plato forbids them to
inquire so much as into the civil laws； which were to stand instead of
divine ordinances； and； allowing the old men to confer amongst themselves
or with the magistrate about those things； he adds； provided it be not in
the presence of young or profane persons。
A bishop has left in writing that at the other end of the world there is
an isle； by the ancients called Dioscorides； abundantly fertile in all
sorts of trees and fruits； and of an exceedingly healthful air； the
inhabitants of which are Christians； having churches and altars； only
adorned with crosses without any other images； great observers of fasts
and feasts； exact payers of their tithes to the priests； and so chaste；
that none of them is permitted to have to do with more than one woman in
his life ＇What Osorius says is that these people only had one wife at a
time。 ＇ as to the rest； so content with their condition； that environed
with the sea they know nothing of navigation； and so simple that they
understand not one syllable of the religion they profess and wherein they
are so devout： a thing incredible to such as do not know that the Pagans；
who are so zealous idolaters； know nothing more of their gods than their
bare names and their statues。 The ancient beginning of 'Menalippus'； a
tragedy of Euripides； ran thus：
〃O Jupiter！ for that name alone
Of what thou art to me is known。〃
I have also known in my time some men's writings found fault with for
being purely human and philosophical； without any mixture of theology；
and yet； with some show of reason； it might； on the contrary； be said
that the divine doctrine； as queen and regent of the rest； better keeps
her state apart； that she ought to be sovereign throughout； not
subsidiary and suffragan； and that； peradventure； grammatical；
rhetorical； logical examples may elsewhere be more suitably chosen； as
also the material for the stage； games； and public entertainments； than
from so sacred a matter； that divine reasons are considered with greater
veneration and attention by themselves； and in their own proper style；
than when mixed with and adapted to human discourse； that it is a fault
much more often observed that the divines write too humanly； than that
the humanists write not theologically enough。 Philosophy； says St。
Chrysostom； has long been banished the holy schools； as an handmaid
altogether useless and thought unworthy to look； so much as in passing
by the door； into the sanctuary of the holy treasures of the celestial
doctrine； that the human way of speaking is of a much lower form and
ought not to adopt for herself the dignity and majesty of divine
eloquence。 Let who will 'verbis indisciplinatis' talk of fortune；
destiny； accident； good and evil hap； and other suchlike phrases；
according to his own humour； I for my part propose fancies merely human
and merely my own； and that simply as human fancies； and separately
considered； not as determined by any decree from heaven； incapable of
doubt or dispute； matter of opinion； not matter of faith； things which I
discourse of according to my own notions； not as I believe； according to
God； after a laical； not clerical； and yet always after a very religious
manner； as children prepare their exercises； not to instruct but to be
instructed。
And might it not be said； that an edict enjoining all people but such as
are public professors of divinity； to be very reserved in writing of
religion； would carry with it a very good colour of utility and justice
and to me； amongst the rest peradventure； to hold my prating？ I have
been told that even those who are not of our Church nevertheless amongst
themselves expressly forbid the name of God to be used in common
discourse； nor so much even by way of interjection； exclamation；
assertion of a truth； or comparison； and I think them in the right： upon
what occasion soever we call upon God to accompany and assist us； it
ought always to be done with the greatest reverence and devotion。
There is； as I remember； a passage in Xenophon where he tells us that we
ought so much the more seldom to call upon God； by how much it is hard to
compose our souls to such a degree of calmness； patience； and devotion as
it ought to be in at such a time； otherwise our prayers are not only vain
and fruitless； but vicious： 〃forgive us；〃 we say； 〃our trespasses； as we
forgive them that trespass against us〃； what do we mean by this petition
but that we present to God a soul free from all rancour and revenge？ And
yet we make nothing of invoking God's assistance in our vices； and
inviting Him into our unjust designs：
〃Quae； nisi seductis； nequeas committere divis〃
＇〃Which you can only impart to the gods； when you have gained them
over。〃Persius； ii。 4。＇
the covetous man prays for the conservation of his vain and superfluous
riches； the ambitious for victory and the good conduct of his fortune；
the thief calls Him to his assistance； to deliver him from the dangers
and difficulties that obstruct his wicked designs； or returns Him thanks
for the facility he has met with in cutting a man's throat； at the door
of the house men are going to storm or break into by force of a petard；
they fall to prayers for success； their intentions and hopes of cruelty；
avarice； and lust。
〃Hoc igitur； quo to Jovis aurem impellere tentas；
Dic agedum Staio： 'proh Jupiter！ O bone； clamet；
Jupiter！' At sese non clamet Jupiter ipse。〃
＇〃This therefore； with which you seek to draw the ear of Jupiter；
say to Staius。 'O Jupiter！ O good Jupiter！' let him cry。 Think
you Jupiter himself would not cry out upon it？〃Persius； i