In Praise of Folly

There are a thousand other more sublimated and refined niceties of notions, relations, quantities, formalities, quiddities, haeccities, and such like abstrusities, as one would think no one could pry into, except he had not only such cat's eyes as to see best in the dark, but even such a piercing faculty as to see through an inch-board, and spy out what really never had any being. Add to these some of their tenets and opinions, which are so absurd and extravagant, that the wildest fancies of the Stoicks which they so much disdain and decry as paradoxes, seem in comparison just and rational; as their maintaining, that it is a less aggravating fault to kill a hundred men, than for a poor cobbler to set a stitch on the sabbath-day; or, that it is more justifiable to do the greatest injury imaginable to others, than to tell the least lie ourselves. And these subtleties are alchymized to a more refined sublimate by the abstracting brains of their several schoolmen; the Realists, the Nominalists, the Thomists, the Albertists, the Occamists, the Scotists; these are not all, but the rehearsal of a few only, as a specimen of their divided sects; in each of which there is so much of deep learning, so much of unfathomable difficulty, that I believe the apostles themselves would stand in need of a new illuminating spirit, if they were to engage in any controversy with these new divines. St. Paul, no question, had a full measure of faith; yet when he lays down faith to be the substance of things not seen, these men carp at it for an imperfect definition, and would undertake to teach the apostles better logic. Thus the same holy author wanted for nothing of the grace of charity, yet (say they) he describes and defines it but very inaccurately, when he treats of it in the thirteenth chapter of his first epistle to the Corinthians. The primitive disciples were very frequent in administering the holy sacrament, breaking bread from house to house; yet should they be asked of the Terminus a quo and the Terminus ad quern, the nature of transubstantiation? the manner how one body can be in several places at the same time? the difference betwixt the several attributes of Christ in heaven, on the cross, and in the consecrated bread? what time is required for the transubstantiating the bread into flesh? how it can be done by a short sentence pronounced by the priest, which sentence is a species of discreet quantity, that has no permanent punctum? Were they asked (I say) these, and several other confused queries, I do not believe they could answer so readily as our mincing school-men now-a-days take a pride to do. They were well acquainted with the Virgin Mary, yet none of them undertook to prove that she was preserved immaculate from original sin, as some of our divines very hotly contend for. St. Peter had the keys given to him, and that by our Saviour himself, who had never entrusted him except he had known him capable of their manage and custody; and yet it is much to be questioned whether Peter was sensible of that subtlety broached by Scotus, that he may have the key of knowledge effectually for others, who has no knowledge actually in himself. Again, they baptized all nations, and yet never taught what was the formal, material, efficient, and final cause of baptism, and certainly never dreamt of distinguishing between a delible and an indelible character in this sacrament They worshipped in the spirit, following their master's injunction, God is a spirit, and they which worship him, must worship him in spirit, and in truth; yet it does not appear that it was ever revealed to them how divine adoration should be paid at the same time to our blessed Saviour in heaven, and to his picture here below on a wall, drawn with two fingers held out, a bald crown, and a circle round his head. To reconcile these intricacies to an appearance of reason requires three-score years' experience in metaphysics.

Farther, the apostles often mention Grace, yet never distinguish between gratia, gratis data, and gratia gratificans. They earnestly exhort us likewise to good works, yet never explain the difference between Opus operans, and Opus operatum. They very frequently press and invite us to seek after charity, without dividing it into infused and acquired, or determining whether it be a substance or an accident, a created or an uncreated being. They detested sin themselves, and warned others from the commission of it; and yet I am sure they could never have defined so dogmatically, as the Scotists have since done. St. Paul, who in other's judgment is no less the chief of the apostles, than he was in his own the chief of sinners, who being bred at the feet of Gamaliel, was certainly more eminently a scholar than any of the rest, yet he often exclaims against vain philosophy, warns us from doting about questions and strifes of words, and charges us to avoid profane and vain babblings, and oppositions of science falsely so called; which he would not have done, if he had thought it worth his while to have become acquainted with them, which he might soon have been, the disputes of that age being but small, and more intelligible sophisms, in reference to the vastly greater intricacies they are now improved to. But yet, however, our scholastic divines are so modest, that if they meet with any passage in St. Paul, or any other penman of holy writ, which is not so well modelled, or critically disposed of, as they could wish, they will not roughly condemn it, but bend it rather to a favorable interpretation, out of reverence to antiquity, and respect to the holy scriptures; though indeed it were unreasonable to expect anything of this nature from the apostles, whose lord and master had given unto them to know the mysteries of God, but not those of philosophy. If the same divines meet with anything of like nature unpalatable in St. Chrysostom, St. Basil, St. Hierom, or others of the fathers, they will not stick to appeal from their authority, and very fairly resolve that they lay under a mistake. Yet these ancient fathers were they who confuted both the Jews and Heathens, though they both obstinately adhered to their respective prejudices; they confuted them (I say), yet by their lives and miracles, rather than by words and syllogisms; and the persons they thus proselyted were downright honest, well meaning people, such as understood plain sense better than any artificial pomp of reasoning: whereas if our divines should now set about the gaining converts from paganism by their metaphysical subtleties, they would find that most of the persons they applied themselves to were either so ignorant as not at all to apprehend them, or so impudent as to scoff and deride them; or finally, so well skilled at the same weapons, that they would be able to keep their pass, and fence off all assaults of conviction: and this last way the victory would be altogether as hopeless, as if two persons were engaged of so equal strength, that it were impossible any one should overpower the other.

If my judgment might be taken, I would advise Christians, in their next expedition to a holy war, instead of those many unsuccessful legions, which they have hitherto sent to encounter the Turks and Saracens, that they would furnish out their clamorous Scotists, their obstinate Occamists, their invincible Albertists, and all their forces of tough, crabbed and profound disputants: the engagement, I fancy, would be mighty pleasant, and the victory we may imagine on our side not to be questioned. For which of the enemies would not veil their turbans at so solemn an appearance? Which of the fiercest Janizaries would not throw away his scimitar, and all the half-moons be eclipsed by the interposition of so glorious an army?

I suppose you mistrust I speak all this by way of jeer and irony; and well I may, since among divines themselves there are some so ingenious as to despise these captious and frivolous impertinences: they look upon it as a kind of profane sacrilege, and a little less than blasphemous impiety, to determine of such niceties in religion, as ought rather to be the subject of an humble and uncontradicting faith, than of a scrupulous and inquisitive reason: they abhor a defiling the mysteries of Christianity with an intermixture of heathenish philosophy, and judge it very improper to reduce divinity to an obscure speculative science, whose end is such a happiness as can be gained only by the means of practice. But alas, those notional divines, however condemned by the soberer judgment of others, are yet mightily pleased with themselves, and are so laboriously intent upon prosecuting their crabbed studies, that they cannot afford so much time as to read a single chapter in any one book of the whole bible. And while they thus trifle away their misspent hours in trash and babble, they think that they support the Catholic Church with the props and pillars of propositions and syllogisms, no less effectually than Atlas is feigned by the poets to sustain on his shoulders the burden of a tottering world.

Their privileges, too, and authority are very considerable: they can deal with any text of scripture as with a nose of wax, knead it into what shape best suits their interest; and whatever conclusions they have dogmatically resolved upon, they would have them as irrepealably ratified as Solon's laws, and in as great force as the very decrees of the papal chair. If any be so bold as to remonstrate to their decisions, they will bring him on his knees to a recantation of his impudence. They shall pronounce as irrevocably as an oracle, this proposition is scandalous, that irreverent; this has a smack of heresy, and that is bald and improper; so that it is not the being baptised into the church, the believing of the scriptures, the giving credit to St. Peter, St. Paul, St. Hierom, St. Augustin, nay, or St. Thomas Aquinas himself, that shall make a man a Christian, except he have the joint suffrage of these novices in learning, – who have blessed the world no doubt with a great many discoveries, which had never come to light, if they had not struck the fire of subtlety out of the flint of obscurity. These fooleries sure must be a happy employ.

Farther, they make as many partitions and divisions in hell and purgatory, and describe as many different sorts and degrees of punishment as if they were very well acquainted with the soil and situation of those infernal regions. And to prepare a seat for the blessed above, they invent new orbs, and a stately empyrean heaven, so wide and spacious as if they had purposely contrived it, that the glorified saints might have room enough to walk, to feast, or to take any recreation.

With these, and a thousand more such like toys, their heads are more stuffed and swelled than Jove, when he went big of Pallas in his brain, and was forced to use the midwifery of Vulcan's axe to ease him of his teeming burden.

Do not wonder, therefore, that at public disputations they bind their heads with so many caps one over another; for this is to prevent the loss of their brains, which would otherwise break out from their uneasy confinement. It affords likewise a pleasant scene of laughter, to listen to these divines in their hotly managed disputations; to see how proud they are of talking such hard gibberish, and stammering out such blundering distinctions, as the auditors perhaps may sometimes gape at, but seldom apprehend: and they take such a liberty in their speaking of Latin, that they scorn to stick at the exactness of syntax or concord; pretending it is below the majesty of a divine to talk like a pedagogue, and be tied to the slavish observance of the rules of grammar.

Finally, they take a vast pride, among other citations, to allege the authority of their respective master, which word they bear as profound a respect to as the Jews did to their ineffable tetragrammaton, and therefore they will be sure never to write it any otherwise than in great letters, MAGISTER NOSTER; and if any happen to invert the order of the words, and say, noster magister instead of magister noster, they will presently exclaim against him as a pestilent heretic and underminer of the catholic faith.

The next to these are another sort of brainsick fools, who style themselves monks and of religious orders, though they assume both titles very unjustly: for as to the last, they have very little religion in them; and as to the former, the etymology of the word monk implies a solitariness, or being alone; whereas they are so thick abroad that we cannot pass any street or alley without meeting them. Now I cannot imagine what one degree of men would be more hopelessly wretched, if I did not stand their friend, and buoy them up in that lake of misery, which by the engagements of a holy vow they have voluntarily immerged themselves in. But when these sort of men are so unwelcome to others, as that the very sight of them is thought ominous, I yet make them highly in love with themselves, and fond admirers of their own happiness. The first step whereunto they esteem a profound ignorance, thinking carnal knowledge a great enemy to their spiritual welfare, and seem confident of becoming greater proficients in divine mysteries the less they are poisoned with any human learning. They imagine that they bear a sweet consort with the heavenly choir, when they tone out their daily tally of psalms, which they rehearse only by rote, without permitting their understanding or affections to go along with their voice. Among these some make a good profitable trade of beggary, going about from house to house, not like the apostles, to break, but to beg, their bread; nay, thrust into all public-houses, come aboard the passage-boats, get into the travelling waggons, and omit no opportunity of time or place for the craving people's charity; doing a great deal of injury to common highway beggars by interloping in their traffic of alms. And when they are thus voluntarily poor, destitute, not provided with two coats, nor with any money in their purse, they have the impudence to pretend that they imitate the first disciples, whom their master expressly sent out in such an equipage. It is pretty to observe how they regulate all their actions as it were by weight and measure to so exact a proportion, as if the whole loss of their religion depended upon the omission of the least punctilio. Thus they must be very critical in the precise number of knots to the tying on of their sandals; what distinct colours their respective habits, and what stuff made of; how broad and long their girdles; how big, and in what fashion, their hoods; whether their bald crowns be to a hair's-breadth of the right cut; how many hours they must sleep, at what minute rise to prayers, &c. And these several customs are altered according to the humours of different persons and places. While they are sworn to the superstitious observance of these trifles, they do not only despise all others, but are very inclinable to fall out among themselves; for though they make profession of an apostolic charity, yet they will pick a quarrel, and be implacably passionate for such poor provocations, as the girting on a coat the wrong way, for the wearing of clothes a little too darkish coloured, or any such nicety not worth the speaking of.

Some are so obstinately superstitious that they will wear their upper garment of some coarse dog's hair stuff, and that next their skin as soft as silk: but others on the contrary will have linen frocks outermost, and their shirts of wool, or hair. Some again will not touch a piece of money, though they make no scruple of the sin of drunkenness, and the lust of the flesh. All their several orders are mindful of nothing more than of their being distinguished from each other by their different customs and habits. They seem indeed not so careful of becoming like Christ, and of being known to be his disciples, as the being unlike to one another, and distinguishable for followers of their several founders. A great part of their religion consists in their title: some will be called cordeliers, and these subdivided into capuchines, minors, minims, and mendicants; some again are styled Benedictines, others of the order of St. Bernard, others of that of St. Bridget; some are Augustin monks, some Willielmites, and others Jacobists, as if the common name of Christian were too mean and vulgar. Most of them place their greatest stress for salvation on a strict conformity to their foppish ceremonies, and a belief of their legendary traditions; wherein they fancy to have acquitted themselves with so much of supererogation, that one heaven can never be a condign reward for their meritorious life; little thinking that the Judge of all the earth at the last day shall put them off, with a who hath required these things at your hands; and call them to account only for the stewardship of his legacy, which was the precept of love and charity. It will be pretty to hear their pleas before the great tribunal: one will brag how he mortified his carnal appetite by feeding only upon fish: another will urge that he spent most of his time on earth in the divine exercise of singing psalms: a third will tell how many days he fasted, and what severe penance he imposed on himself for the bringing his body into subjection: another shall produce in his own behalf as many ceremonies as would load a fleet of merchant-men: a fifth shall plead that in threescore years he never so much as touched a piece of money, except he fingered it through a thick pair of gloves: a sixth, to testify his former humility, shall bring along with him his sacred hood, so old and nasty, that any seaman had rather stand bare headed on the deck, than put it on to defend his ears in the sharpest storms: the next that comes to answer for himself shall plead, that for fifty years together, he had lived like a sponge upon the same place, and was content never to change his homely habitation: another shall whisper softly, and tell the judge he has lost his voice by a continual singing of holy hymns and anthems: the next shall confess how he fell into a lethargy by a strict, reserved, and sedentary life: and the last shall intimate that he has forgot to speak, by having always kept silence, in obedience to the injunction of taking heed lest he should have offended with his tongue. But amidst all their fine excuses our Saviour shall interrupt them with this answer, Woe unto you, scribes and pharisees, hypocrites, verily I know you not; I left you but one precept, of loving one another, which I do not hear any one plead he has faithfully discharged: I told you plainly in my gospel, without any parable, that my father's kingdom was prepared not for such as should lay claim to it by austerities, prayers, or fastings, but for those who should render themselves worthy of it by the exercise of faith, and the offices of charity: I cannot own such as depend on their own merits without a reliance on my mercy: as many of you therefore as trust to the broken reeds of your own deserts may even go search out a new heaven, for you shall never enter into that, which from the foundations of the world was prepared only for such as are true of heart. When these monks and friars shall meet with such a shameful repulse, and see that ploughmen and mechanics are admitted into that kingdom, from which they themselves are shut out, how sneakingly will they look, and how pitifully slink away? Yet till this last trial they had more comfort of a future happiness, because more hopes of it than any other men. And these persons are not only great in their own eyes, but highly esteemed and respected by others, especially those of the order of mendicants, whom none dare to offer any affront to, because as confessors they are intrusted with all the secrets of particular intrigues, which they are bound by oath not to discover; yet many times, when they are almost drunk, they cannot keep their tongue so far within their head, as not to be babbling out some hints, and shewing themselves so full, that they are in pain to be delivered. If any person give them the least provocation they will sure to be revenged of him, and in their next public harangue give him such shrewd wipes and reflections, that the whole congregation must needs take notice at whom they are levelled; nor will they ever desist from this way of declaiming, till their mouth be stopped with a bribe to hold their tongue. All their preaching is mere stage-playing, and their delivery the very transports of ridicule and drollery. Good Lord! how mimical are their gestures? What heights and falls in their voice? What toning, what bawling, what singing, what squeaking, what grimaces, making of mouths, apes' faces, and distorting of their countenance; and this art of oratory as a choice mystery, they convey down by tradition to one another. The manner of it I may adventure thus farther to enlarge upon. First, in a kind of mockery they implore the divine assistance, which they borrowed from the solemn custom of the poets: then if their text suppose be of charity, they shall take their exordium as far off as from a description of the river Nile in Egypt; or if they are to discourse of the mystery of the Cross, they shall begin with a story of Bell and the Dragon; or perchance if their subject be of fasting, for an entrance to their sermon they shall pass through the twelve signs of the zodiac; or lastly, if they are to preach of faith, they shall address themselves in a long mathematical account of the quadrature of the circle. I myself once heard a great fool (a great scholar I would have said) undertaking in a laborious discourse to explain the mystery of the Holy Trinity; in the unfolding whereof, that he might shew his wit and reading, and together satisfy itching ears, he proceeded in a new method, as by insisting on the letters, syllables, and proposition, on the concord of noun and verb, and that of noun substantive, and noun adjective; the auditors all wondered, and some mumbled to themselves that hemistitch of Horace,

Why all this needless trash?

But at last he brought it thus far, that he could demonstrate the whole Trinity to be represented by these first rudiments of grammar, as clearly and plainly as it was possible for a mathematician to draw a triangle in the sand: and for the making of this grand discovery, this subtle divine had plodded so hard for eight months together, that he studied himself as blind as a beetle, the intenseness of the eye of his understanding overshadowing and extinguishing that of his body; and yet he did not at all repent him of his blindness, but thinks the loss of his sight an easy purchase for the gain of glory and credit.

I heard at another time a grave divine, of fourscore years of age at least, so sour and hard-favoured, that one would be apt to mistrust that it was Scotus Redivivus; he taking upon him to treat of the mysterious name, JESUS, did very subtly pretend that in the very letters was contained, whatever could be said of it: for first, its being declined only with three cases, did expressly point out the trinity of persons, then that the nominative ended in S, the accusative in M, and the ablative in U, did imply some unspeakable mystery, viz., that in words of those initial letters Christ was the summus, or beginning, the medius, or middle, and the ultimus, or end of all things. There was yet a more abstruse riddle to be explained, which was by dividing the word JESUS into two parts, and separating the S in the middle from the two extreme syllables, making a kind of pentameter, the word consisting of five letters: and this intermedial S being in the Hebrew alphabet called sin, which in the English language signifies what the Latins term peecatum, was urged to imply that the holy Jesus should purify us from all sin and wickedness. Thus did the pulpiteer cant, while all the congregation, especially the brotherhood of divines, were so surprised at his odd way of preaching, that wonder served them, as grief did Niobe, almost turned them into stones. I among the rest (as Horace describes Priapus viewing the enchantments of the two sorceresses, Canidia and Sagane) could no longer contain, but let fly a cracking report of the operation it had upon me. These impertinent introductions are not without reason condemned; for of old, whenever Demosthenes among the Greeks, or Tully among the Latins, began their orations with so great a digression from the matter in hand, it was always looked upon as improper and unelegant, and indeed, were such a long-fetched exordium any token of a good invention, shepherds and ploughmen might lay claim to the title of men of greatest parts, since upon any argument it is easiest for them to talk what is least to the purpose. These preachers think their preamble (as we may well term it), to be the most fashionable, when it is farthest from the subject they propose to treat of, while each auditor sits and wonders what they drive at, and many times mutters out the complaint of Virgil: —