ages, even persons of any tolerable education, much less the wisest philosophers did acknowledge or worship any more than one almighty power, under several denominations, to whom they allowed all those attributes we ascribe to the Divinity:  and as I take it, human comprehension reacheth no further:  neither did our Saviour think it necessary to explain to us the nature of God, because I suppose it would be impossible without bestowing on us other faculties than we possess at present.  But the true misery of the heathen world appears to be what I before mentioned, the want of a Divine Sanction, without which the dictates of the philosophers failed in the point of authority, and consequently the bulk of mankind lay indeed under a great load of ignorance even in the article of morality, but the philosophers themselves did not.  Take the matter in this light, it will afford field enough for a divine to enlarge on, by showing the advantages which the Christian world has over the heathen, and the absolute necessity of Divine Revelation, to make the knowledge of the true God, and the practice of virtue more universal in the world.

[Footnote 7:  This is in the “Crito” of Plato, where Socrates says it is wrong to do harm to our enemies. [T.  S.] ]

I am not ignorant how much I differ in this opinion from some ancient fathers in the Church, who arguing against the heathens, made it a principal topic to decry their philosophy as much as they could:  which, I hope, is not altogether our present case.  Besides, it is to be considered, that those fathers lived in the decline of literature; and in my judgment (who should be unwilling to give the least offence) appear to be rather most excellent, holy persons, than of transcendent genius and learning.  Their genuine writings (for many of them have extremely suffered by spurious editions) are of admirable use for confirming the truth of ancient doctrines and discipline, by shewing the state and practice of the primitive church.  But among such of them as have fallen in my way, I do not remember any whose manner of arguing or exhorting I could heartily recommend to the imitation of a young divine when he is to speak from the pulpit.  Perhaps I judge too hastily; there being several of them in whose writings I have made very little progress, and in others none at all.  For I perused only such as were recommended to me, at a time when I had more leisure and a better disposition to read, than have since fallen to my share.[8]

[Footnote 8:  Swift must refer here to the years he spent at Moor Park, in the house of Sir William Temple.  The “Tale of a Tub,” however, shows that he had not idled his time, and that his acquaintance with the writings of the fathers was fairly intimate. [T, S.] ]

To return then to the heathen philosophers, I hope you will not only give them quarter, but make their works a considerable part of your study:  To these I will venture to add the principal orators and historians, and perhaps a few of the poets:  by the reading of which, you will soon discover your mind and thoughts to be enlarged, your imagination extended and refined, your judgment directed, your admiration lessened, and your fortitude increased; all which advantages must needs be of excellent use to a divine, whose duty it is to preach and practise the contempt of human things.