than the open cruelty of Decius or Dioclesian. And perhaps it was the same poHtic drift that the devil whipped St. Jerome in a lenten dream, for reading Cicero; or else it was a phantasm bred by the fever which had then seis'd[1] him. For had an angel been his discipliner, unless it were for dwelling too much upon Ciceronianisms, and had chastised the reading, not the vanity, it had been plainly partial; first to correct him for grave Cicero, and not for scurril Plautus whom he confesses to have been reading not long before; next to correct him only, and let so many more ancient Fathers wax old in those pleasant and florid studies without the lash of such a tutoring apparition; insomuch that Basil teaches how some good use may be made of Margites a sportful poem, not now extant, written by Homer; and why not then of Morgante an Italian romance much to the same purpose. But if it be agreed we shall be tried by visions, there is a vision recorded by Eusebius far ancienter than this tale of Jerome to the nun Eustochium, and besides has nothing of a fever in it. Dionysius Alexandrinus was about the year 240, a person of great name in the Church for piety and learning, who had wont to avail himself much against heretics by being conversant in their books; until a certain presbyter laid it scrupulously to his conscience how he durst venture himself among those defiling volumes. The worthy man loath to give offense fell into a new debate with himself what was to be thought; when suddenly a vision sent from God, it is his own epistle that so avers it, confirmed him in these words: read any books what ever come to thy hands, for thou art sufficient both to judge aright, and to examine each matter. To this revelation he assented the sooner, as he confesses, because it was answerable to[2] that of the Apostle to the Thessalonians, prove[3] all things, hold fast that which is good. And he might have added another remarkable saying of the same author; to the pure all things are pure, not only meats and drinks, but all kind of knowledge whether of good or evil; the knowledge can not defile, nor consequently the books, if the will and conscience be not defiled. For books are as meats and viands are, some of good, some of evil substance; and yet God in that
