VI. Clement Romanus,[47] if author of the constitutions that go under his name, hath this among the rest, "Abstain from the vain books of the Gentiles. What have you to do with strange and unprofitable discourses, which only serve to seduce weak persons?" This Clement is remembered by Paul in one of his epistles, (Phil. iv. 3,) who in this exactly follows his advice to Timothy, about vain questions, doubtful disputes, and opposition of science. Let us see how this moderation and purity of manners continued. [47] Constit. Clem Rom. l. 1, chap. 2. VII. Machiavel,[48] no mean author, in his Disputations, assures us, "That the first promoters of Christianity were so diligent in rooting out the vanities and superstitions of the Gentiles, that they commanded all such poets' and historians' books, who commended anything of the Gentile conversation or worship, to be burned;" but that zeal is evidently extinguished, and those follies revived among the professors of the religion of Jesus. [48] Mach. Dis. l. 2, chap. 5. VIII. Tertullian,[49] Chrysostom, Theophylact, Gregory Nazianzene, upon these words of Christ, "But I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of judgment:" (Mat. xii. 36:) thus reflect upon vain discourse: "These words mean," saith Tertullian, "of all vain and superfluous speech, more talk than is necessary." Says Chrysostom, "of such words as are not convenient or profitable, but move immodestly." Says Theophylact, "of all lies, calumnies, all inordinate and ridiculous speeches." Says Gregory, "such words men shall account for, which want that profit ever redounding from modest discourses, and that are seldom uttered from any preceding necessity or cause; things frivolous, fables, old wives' tales." All which sufficiently reprehend the plays, poetry, and romances of the times, of great folly, vanity, and sin. [49] Tert. lib. de Patien. Chrysost.