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These are the wicked dissenters you ought to fear; these are the people against whom you ought to aim the shafts of law; these are the men to whom, arrayed in all the terrors of government, I would say, You shall not degrade us into brutes; these men, these factious men, as the honourable gentleman properly called them, are the just objects of vengeance, not the conscientious dissenter; these men, who would take away whatever ennobles the rank or consoles the misfortunes of human nature, by breaking off that connection of observations, of affections, of hopes and fears, which bind us to the Divinity, and constitute the glorious and distinguishing prerogative of humanity, that of being a religious creature; against these I would have the laws rise in all their majesty of terrors, to fulminate such vain and impious wretches, and to awe them into impotence by the only dread they can fear or believe, to learn that eternal lesson Discite justitiam moniti, et non temnere Divos.
"My lords," said the Archon, rising, "witty Philadelphus has given us grave admonition in dreadful tragedy. Discite justitiam moniti, et non temnere divos. Great and glorious Caesar the highest character of flesh, yet could not rule but by that part of man which is the beast; but a commonwealth is a monarchy; to her God is king, inasmuch as reason, his dictate, is her sovereign power."
"Now I had Virgil at my fingers' ends, so I answered him: 'Flectere si nequeo superos, Aeheronta movebo, "'Very good, said he, 'you have the genius, and will come to somethin' yet: now tell me the most moral line in Virgil. "I answered: 'Discere justitiam moniti et non temnere divos. * * He is evidently drawing the long-bow here; this anecdote has been told before.
He died game, but, I am sorry to say, impenitent, speaking blasphemy against the book with his last breath. Discite justitiam, moniti, et non temnere Such heresy, be it far from me! If I had my will, I protest I would found a "Murray's Traveling Fellowship" in one or both of the Universities. If I had the poetic vein, I would indite a pendant to Byron's iambics to that enlightened bibliopole.
These men, these factious men, as the honorable gentleman properly called them, are the just objects of vengeance, not the conscientious Dissenter, these men, who would take away whatever ennobles the rank or consoles the misfortunes of human nature, by breaking off that connection of observances, of affections, of hopes and fears, which bind us to the Divinity, and constitute the glorious and distinguishing prerogative of humanity, that of being a religious creature: against these I would have the laws rise in all their majesty of terrors, to fulminate such vain and impious wretches, and to awe them into impotence by the only dread they can fear or believe, to learn that eternal lesson, Discite justitiam moniti, et non temnere Divos!
Wierus says that a bishop preached to that effect in 1565, and gravely refutes the story. "Discite justitiam moniti, et non temnere divos," a somewhat remarkable concession on the part of a fallen angel. This story seems mediaeval and Gothic enough, but is hardly more so than bringing the case of the Furies v.
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