strength of understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amongst all the societies of men in this world is that blessed company of holy ones that houshold of faith that Spouse of Christ and Church of the living God which is the pillar and ground of truth that so they may embrace her communion follow her directions and rest in her judgement Now that thou maist be the better able to follow this wholesome counsell let me advise thee with care and diligence to peruse this eâ—suing treatise and that thou maist â—eceive much benefit thereby for thy souls health thou hast already the prayers of S. Augustine and thou sâ—alt have the hearty wishes and desires of Thy charitable Welwisher A. P. The TABLE Chap. I. HOW S. Augustine came to be deâ—eived by the Manichees Page 1. II. That the Manichees do condemn the old Testament 11 III. Of the four wayes of expounding the old Testament 15 IV. 3. ways whereby men fall into errour 31 Vâ— Of the truth of the holy Scripture 37 VI That the holy Scripture is first to be loved before it can be learned 4â— VIIâ— Thâ—t we ought not to judge rashly of the holy Scriptures and how and with what care and diligence the trve religion is to be sought for 49 VIII Of the way to the instruction of piety and of the wonderfull pains S. Augustine took to find it out 63 IX Of Credulity 68 X. Why Credulity is the wâ—y to Religion 75 XI Of under standing beliefâ— and opinion 83 XII That it is the safest wâ—y to believe wise men 93 XIII That Religion takes her beginning from believing 98 XIV That Christ chiefly exacted belief 104 XV Of the most commodious way to Religion 114 XVI That miracles do procure belief 117 XVII The conâ—sent of nations beâ—â—eving in Christ 124 XVIII The conclusion by way of exâ—ortatâ—â—n 129 The Profit of Believing CHAP. I. How Saint Augustine came to be deceived by the Manichees O Honoratus IF any Heretick and a man believing Hereticks did seem unto me to be one and the same thing I should think fit to be silent at this present and to abstain both from speaking and writing in this cause But now whereas they do verymuch differ For he is an Heretick according to my opinion who for some temporall benefit and chiefly for glory and his own preferment either broacheth or followeth false and new Opinions but a man believing Hereticks is one that is delâ—ded with a certain imagination of Piety and Truth I held it to be my duty to deliver thee my opinion touching the finding out and embracing the Truth with the love whereof we have both as thou knowest been greatly enflamed even from our youths Truth is a thing farre differing from that which vain men do conceive who having too deeply lettled their affections upoâ— these bodâ—ly and corporall things do hold and imagine it to be nothing else but what they do perceive and discerâ— by those five most known Messengers of the Body and they tosse to and fâ—o and rerevolve in their minds the impressions and images which they have received from these things even when they endeavour to disbelievâ— their senses and by a deadly and a most deceitfull rule taken from thence they think that they do frame a right and perfect judgement of the ineâ—â—fable Secrets and Mysteries of Faith There is nothing more easie my most dear friend then for a man not onely to say but also to think that he hath found out the Truth but how extream hard it is to find it out indeed thou wilt as I hope acknowledge and confesse upon the perusall of these my writings which that they may prove beneficiall unto thee or at least not hurtfull and unto all those into whose hands they may chance to light I have beseeched the divine Majesty and I do beseech him and I hope it will come to passe if mine own conscience can but bear me witnesse that I came to write them not with a desire of vain renown or frivolous ostentation but with a pious and a serviceable mind My intent therefore iâ— to prove unto thee if I can that it is sacrilegiously and rashly done of the Manichees to speak bitter words and inveigh against those who following the authority of the Catholick faithâ— are fortified and strengthened befoâ—ehand by believing and are prepared to receive the light of the Divine grace before they can behold that Verity and Truth which is seen and beheld with a pure and clean mind For thou knowest O Honoratus that we put our selves into the company of such men for no other cause but for that they said that the terrour of authority being set aside they would with plain and admirable reasons bring their hearers and followers unto God and free them from all errour For what else was it that enforced me to follow them and to hearken to them attentively almost for the space of nine years having despised and contemned the religion which by my parents was ingraffed in me being a little child but for that they affirmed that we are terrified with superstition and commanded to believe before any reason is given us of belief and that they importune and urge none to believe untill the truth be first discussed and made manifest unto them who would not be allured with these promises especially the mind of a young man desirous of truth a babler and one that was puffed up with pride upon â—isputations had with some skilfull and learned Schoolmen and such an one they found me then to be namely who despised my former religion like old wives tales and desired to embracâ— and with greedinesse to receive the manifest and sincere Truth which they promised to teach and deliver But again what reason withdrew me and called me back that I did not wholly adhere uâ—to thâ—m but kept my self in the degree of Hearâ—â—s as they use to call them and did â—ot forgo the hopes and affairs which I had in this world but for that I also noted and observed that they were more eloquent and copious iâ— consuting others then firm and certain in provingâ— and maintaining their own grounds But what shall I say of my self who was now become a Catholick Christian who being almost exhausted and greedy after a very long thirst was now with an ardent affection returned again to the breasts of the Church which I shaked and wrung much weeping and lamenting to the end I might not onely draw from thence sufficient comfort for my misery and aâ—fliction but might also recover my former hope of life and salvation What then shall I say of my self And as for thee thou didest so vehemently hate and detest them that I could hardly draw thee by entreaties and exhortations to hearken unto them and try them and when thou heaâ—dest them with what other thing I pray thee weâ—t thou taken and
from beasts as we say all men desire to be blessed wherein little children cannot be included for they cannot yet deâ—ire it CHAP. XIII That Religion takes her beginning from Believing HEre again ariseth a questioâ— of great difficulty for how shall we that are fools be able to find out a wise man â—eeing that divers do indifferently challenge that name unto themselves although almost none dare presume to do it openly when as they do so disagree amongst themselves about those things in the knowledge whereof wisdome doth consist that it is necessary to think that either none of them are wise men or that there is but one certain wiseman But when a fool enquires who that is truly I sâ—e not by what means he can be plainly discerned and perceâ—ved for a man cannot know any thing by any signs whatsoever unlesse he knows the thing it self whereof these be the signs but a fool knows not wisdome For wisdome is not like gold and silver and such like things which thou mayest both know when thou seest and yet not enjoy and possesse them he that wants wisdome cannot see nor behold it with the eye of his mind for all the things which we perceive with our corporall senses are outwardly proposed and presented unto us and therefore we may behold strange and externall things with our eyes albeit we have not any of the things nor any thing of that kind but that which is perceived by the understandingâ— is inwardly in the mind and it iâ— nothing elâ—e to have it but to see and behold it But a fool wants wisdome and therefore knowes it not for he cannot see it with his eyes for he cannot see it and not have it and he cannot have it and still continue and remain a fool wherefore he knows it not and whilst he knows it not he cannot know it in another place and therefore no man so long as he remains a fool can by most certain knowledge find out a wise man by obeying of whose precepts and commands he may be freed from so great an evâ—l as folly is Now it is God onely that can give satisfaction to this mighty difficulty and afford remedy for this gâ—eat evil and because our question is â—bout Religion unlesse we both believe that there is a God and that he gives assistance to humane minds we ought not indeed to inquire and seek for true Religion For what do we desire to find out at length by so great an endeavour What wish we to attain unto Whither do we long to arrive Is it unto that thing which we believe not to have a being nor to belong and appertain unto us Nothing is more perverse then such a mind When thou durst noâ— beg a favour of meâ— or with impudence durst crave one dost thou come to demand how Religion may be found out when thou thinkest not that there is a God and that we care not whither there be any or no What if it be so great a matterâ— that unlesse it be diligently sought for and with all might and power it cannot be found out What if the extream difficulty of finding out the meaning and understanding of that which shall be found out doth vex and trouble the mind of the seeker For what is more pleasant and familiar to our eyes then this light is and yet aâ—ter long obscurity and darknesse they cannot endure it What is more fit and commodious for a body that is consumed and exhausted with sicknesse then meat and drink Yet we see that those that are upon recovery are restrained and kept back that they may not presâ—me to feed so plentifully as well men do lest by a full diet they should return to their former diâ—ease I speak of those that are recovering their health but what do we not enforce the sick men themselves to eat something which is so great a trouble unto them that certainly they would not obey usâ— did they not believe that they shall escape that sicknesse thereby When therefore wilt thou settle thy self to a most painfull and laboâ—ious search When wilt thou adventure to take so great care and labour upon thee as this businesse doth deserve when as thou dost not believe that there is any such thing as that which thou seekest Wherefore it was rightly instituted and ordained by the majesty of Catholick discipline that before all things they should be induced and perswaded to believe that come to receive and embrace Religion CHAP. XIV That Christ himself chiefly exacted belief SEeing my discourse is concerning thâ—se that desire to be called Christiansâ— I pray tell me what reason can that heretick alledge unto me What can he say to draw me from Believing as from a rash and inconsâ—deâ—ate thing If he commands me to believe nothingâ— then do I not believe that there â—s any true Religion in the world and becauâ—e 〈◊〉 do not believe that there is â—ny sâ—ch thing I do not â—eek after it But he as conceive will shâ—w it to the â—eeker For so it is written He that seeks shall find â—hereâ—ore I would not câ—mâ— to him that â—orbids me to bâ—lieve unlesse I believed something â—s there any greater madnesse then that I should displease them onely with a belief which is supported by no knowledgeâ— aâ—d yet that belief alone haâ—h bâ—oâ—ght me to the â—elf same man What shall I sayâ— but that all Hereticks do exhort us to believe Christ Can they be moâ—e oppoâ—ite and contrary to themselves Wherein they are to be pressed two manner of wayâ—s First they are to be asked where is the reason which they promised where the reâ—â—â—hension and blaming of rashnesse where the presumption of science and knowledge for if it be an abâ—uâ—d thing to beâ—â—eve anyone without reason wâ—y 〈…〉 expectâ— why dost thou go 〈…〉 to have me believe any one without â—eason that I may â—oâ—e easiâ—y 〈…〉 by thy reasoâ— â—ill thy reaâ—â—n buâ—â—d any thiâ—g that is firm stable upon tâ—e foundation of temerâ—â—y â—ashnesse I speak according to â—hem whom we discontent diâ—please by believing For to believe before reason when thou art not yet fit to conceive and understand it and by faith it self to prepare the mind to receive the seeds of verity and truth I judge it to be not onely a most wholsome and profitable thing but also so necessary that thoâ—e that have sick and feeble minds cannot recover their healths without it which because they conceive to be a ridiculous thing and full of rashnesse it is impudently done of them to perswade and exhort us to believe Christ Moreover I confesse that I have already believed Christ and have pâ—rswaded my self that that is true which he hath saidâ— although this my belief be supported by no reason This is the first lesson O heretick which thou wilt teach me but becauâ—e I have not seen Christ himself how he vouchsafed to appear amongst men who is publickly reported to have been seen
THE PROFIT OF BELIEVING Very usefull Both for all those that are not yet resolved what Religion they ought to embrace And for them that desire to know whither their Religion be true or no Written by S. Augustine LONDON Printed by ROGER DANIEL In Lovels Court near Pauls Church-yard 1651. The Preface To the well-disposed READER Learned Reader I Know thou art not ignorant that of all the affairs and businesses in this world there is none of that consequence and importance unto thee as the saving of thy soul and that our Blessed Saviour who knew best of all the inestimable value thereof and vouchâ—â—â—ed to redeem it at so dear a rate as with his own pâ—etious bloud plainly declared the importance thereof when he said in the Gospel Mat. 16. 16. What is a man profited if he shall gain the world â—nd loose his own soul Or what shall he give in exchange therâ—of Wherefore let me advise thee to seek out and embrace the true Faith and Religion for that without such a Faith according to the Apostle Heb. 11. 6. it is impossible toplease God and without pleasing of him it is impossible to be saved If thou thinkest that thou haâ—t found out the truth already and that thou dost embrace it then give me leave to tell thee that the world at this present abounds with an hundred hereâ—ies at least the embracers whereof shall not according to S. Pauls doctrine Gal. 5. 20. inherit the kingdome of God and yet as the same Apostle doth affirm Ephes. 4. 5. there is but one Lord one Faith one Baptisme so that it is an hundred to one but that thy Faith and thy Religion are false and thy salvation is in danger thereby Is there not then great reason that thou shouldest well consider whither the Faith and Religion which thou embracest be true or no when upon this resolution depends thy frâ—â—tion of unspeakable blisse or intolerable suffering of endlesse paâ—ns for all eternity How to find out the true Faith Religion it is a matter of very great difficulty not onely by reason that there are many faiths and religions in the world and of all these there is but one true and all the rest be false but also for that the controversies debated now adayes are so many and so intricate that few have leasure to study them and fewer ability to conceive and understand them yet the zeal of learned Writers hath not been wanting to satisfie men herein But what age since the Apostles dayes hath brought forth any man so able to perform so great a task as was that incomparable Doctor S. Augustine lib. 3. de Eccles. fol. 170. who as Doctour Field asserteth was the greatest and chiefest of the antient Fathers and the most famous of all the Divines which the Church hath had since the Apostles time and as Doctour Covell affirmeth in his answer to Master Burges pag. 3. hath farre excelled all others that have been or are like to be hereafter those onely excepted that were inspired by the Holy Ghost both in Divine and Humane knowledge What man since the Apostles dayes could ever so well discem true doctrine from false truth from errour and true faith from heresie as could that great S. Augustine who did not onely like another David fight against the Goliah of one heresie but like another Joshua fought the battels of the Lord against all the force and power of heresie in his dayes for fourty years together Wherefore if this great Doctour should have left any advises or instructions behinde him unto any of his dear friends that were then hereticks whereby he taught them how to find out the true faith and religion amongst so many heresiesâ— ought not such instructions to be greatly desired and if any such could be found to be highly esteemed and diligently perused Surely thou wilt say that coming from so great a Doctour and being so proper and necessary fot these times without doubt they ought Why then Learned Reader give me leave to preâ—ent unto thee a learned Treatise of his which he sent unto his dear and learned friend Honoratus to draw him from the Manichean herâ—sie to the true Religion I durst not presume to tender it unto thee in this poor English habit were I not confident that thou seekest more after the true Religion and the saving of thy soul then after vain eloquence the entising words of humane wisdome 1 Cor. 2. 4. but I will assure thee under this poore attire thou wilt find a rich and a learned discourse of great S. Augustine not onely very profitable for those that are not yet resolved in point of Religion but also for them that dere to be satisfied whither the faith and Religion which they embrace be true or no If the stile be displeasing and ungratefull unto thee know that very many of the African Fathers have harsh stiles besides consider how hard a matter it is to teach a native African to speak true English In this work first he shews how the old Testament is to be expouâ—ded and defends the Authority or it against the Manichees that rejected it Secondly he overthrowes that Manichean principle That nothing is to be believed in point of Faith which is not first by reason made manifeâ—t and evident unto the Believer In the third place he adviseth â—ervent and frequent prayer peace and tranquility of mind and a sequestration of affections from terrene things as aids necessary â—or the finding out the truth then declaring that Christ hath raised a very great and a famous Church consisting of all Nations which is to continue very visible and conspicuous even to the worlds end he exhorts Honoratus to addresse himself unto the Pastours and Teachers thereof and to learn of them the true faith and Religion This way of proceeding to find out the truth is far more short and easie then by the examination of all the points of controverted doctrine by their conformity to the holy Scripâ—ures for it consists in two points onely first in seeking out which of all the Churches is the Church of Christ and secondly whither this Church can erre or no For the finding out of the Church S. Augustine proposed four marks unto Honoratus Unity Universality Sanctity and Apostolicall Succession the which are set down very plainly in Scripture The Unity of the Church is twofold in body and in faith in regard of the first our Saviour faith his Church is one fold and hath one shepheard Joh. 10. 16. and the Apostle calls it one body 1 Cor. 12. 13. In respect of the second S. Paul earnestly exhorted the Corinthians 1 Cor. 1. 10. to speak the same thing and that there be no division amongst them but that they be perfectly joyned together in the same mind and in the same judgâ—ment and he beseeched the Ephesians to endeavour to keep the unity of the spirit in the bond of peace Ephes. 4â— 3 4â— 5. affirming that there is
one body and one spirit one hope of their calling one Lord one Faith one Baptisme and the Scripture testifieth that in the Apostles dayes the multitude of Believers were of one heart and of one soul Acts 4. 32. The Universality of the Church is also twofold in time and in place this later was foretold by the Prophet Moses relating Gods promise made to Abraham of an ample posterity and that all the nations of the earth should be blessed in his seed Gen. 22. 18. Gal. 3. 8. by the Royall Psalmistâ—declaring that God the Father would give unto his Son the heathen for his inheritance and the uttermost part of the earth for his possession Psal. 2. 8. and that he should have dominion from sea to sea and from the River to the ends of the earth Psal. 72. 8. and by the Prophet Isaiah affirming that all nations shall flow to the mountain of the Lords house Isa. 2. v. 2. For the accomplishment of these Prophecies our Blessed Saviour declared Luke 24. v. 44. that all things must be fulfilled which were written in the law of Moses â—nd in the Prophets and in the Psalmâ—s concerning him and v. 47. that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem and for the performance hereof he gave a commission unto his Apostles to teach all nations Matth. 28. 19. and to preach the Gospel to every creature Mar. 19. v. 15. That the Church of Christ should be universall for time and continue perpetually unto the worlds end it was plainly foretold by the Prophet Isaiah who speaking of our B. Saviour saith that of the encrease of his government and peace there shall be no end Vpon the throne of Davidâ— and upon his kingdome shall he sit to order it and to establish it witâ— judgement and with justice from henceforth even for ever and that no doubt may be made of the performance hereof the Prophet addâ—s the zeal of the Lord of Hosts will perform this And by the Prophet Daniel affirming that in the dayes of those Kings shall the â—oâ— of heavâ—n set up a k ngdome which shall not be left to other people but it shall break in pieces and consume all those kingdomes and it shall stand for ever Dan. 2. 44. All which was confirmed by the Angel Gabriel saying The Lord shall give unto Christ the throne of his Father David and he shall reign over the house of Jacob and of his kingdome there shall be no end Luke 1. ver. 32 33. For the perpetuall settlement and establishing of this Church Christ said unto S. Peter Vpon this rock I will build my Church and the gates of hell shall not prevail against it Matth. 16. 18. Touching the sanctity of the Church of Christ God by the Prophet Ezekiel saith I will set my sanctuary in the midst of them for evermore and the heathen shall know that I the Lord do sanctifiâ— Israel when my sanctuary shall be in the midst of them for evermore Ezek 37. v. 26 28. and by the Prophet Malachi Mal. 1. 11. From the rising of the sunne even to the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered â—nto my name and a peace-offering Unto this sanctity our Blessed Saviour exhorts us saying Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matth. 5. 16. and Mark 7. v. 13 14. Enter ye in at the strait gate for strait is the gate and narrow the way which leadeth unto life and few there be that find it And teaching how to distinguish the good from the bad he saith v. 20. By their fruits ye shall know them As for Apostolicall succession S. Paul saith Ephes. 4. v. 11 12 13. that Christ gave some Apostles and some Prophets and some Evangelists and some Pastours and teachers for the perfectiâ—g of the Saints for the work of the ministery for the edifying of the body of Christ till we â—ll come into the unity of faith and of the unity of the Son ne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ that is as Doctour Fulk against the Rhem. Test in Ephes. 4. sect. 4. fol. 335. and Mr. Calvin in his Instit. cap. 8. de fide sect. 37 38. pag. 233. 234. do expound for ever As for the second point whether the Church of Christ can erre or no S Augustine saith that neither the violence of heathens nor the subtilty of hereticks can overthrow it which agrees with our Savionrs promise Matth. 16. 18â— that the gates of hell shall not prevail against it and to preserve her from all errour and heresie Christ promised to be alwayes with her even to the worlds end Matth. 28. 20. and God made this covenant with her Isa. 59. 21. My spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth â—or out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever by which words saith Mr. Calvin in Comment hujus loci God promiseth that the Church shall never be deprived of this inestimable benefit to be governed by the Holy Ghost and to be suported by heavenly doctrine and to this effect he sent down the Holy Ghost to teach the Church all truth and to remain with her for ever Joh. 16. 13. Joh. 14. 16. Thus thou seest how S. Augustines instructions for finding out the truth are grounded in Scripture but more expressely in S. Pauls doctrine who tells us Rom. 10. 17. that faith cometh by hearing and hearing is by the word of God if we ask him how men may come to heaâ—e the word of Godâ— he answers v. 14 15. How shall they hear without a preacher and how shall they preach unlesse they be sent So that faith is bred in men by hearing and believing the word of God made known unto them by preachers lawfully sent which preachers as he saith to the Ephesians Ephes. 4. v. 11 12 13. are alwayes to be found in the Church of Christ and are placed there ver. 14. that from henceforth we be no more children tossed to fro and carried about with every wind of doctrine by the sleighs of men and cunning craftinesse whereby they lie in wait to deceive which is an office that cannot be performed by men that are frail and subject to errour unles the Lord by his divine assistance doth preserve them from erring Doctour Field having considered the facility and solidity of this method doth advise all those to practise it that desire to be satisfied in matters of Religion in these terms Epist. dedic. of the Church Seeing the controversies in our time are grown in number so many and in nature so intricate that few have time and leisure fewer
delighted for I beseech thee call it to remembrance but with a certain great presumption and promise of reasons But because for a long time they made many large and vehement discourses touching the errours of unâ—kâ—â—full men which every one that is but meanly learned can easily do it was late before I came to the knowledge thereof And if they delivered any thing unto us out of their own men we thought there was a necessity to receive and embrace it when as other things up on which we might rely occurred not wherein they dealt with us as deceitfull Fowlers are wont to do who prick down limetwigs by a waters side to the end they may deceive the thirsty Birds for they stop up and by some means or other they cover the other waters that are thereabouts or they drive the birds from thence with frights and fears that not by their own free choise and election but meerly for necessity and want of water they may fall into their snares But why do I not return this answer to my self that such neat and pretty similitudes as these and such like reprehensions may be both most civilly and most snappishly objected by any enemy or adversary whatsoever against all those that deliver any thing by teaching or instruction But yet for this cause I thought it necessary to insert some such thing into these my writings that I may warn and admonish them thereby to leave off all such manner of proceedings to the end that as a certain man said the toyes of common places being set aside one thing may contend and strive with another one cause with another one reason with another wherefore let them forbear to say what they hold in a manner necessary to be spoken when any one forsakes them that hath long been their hearer The light is passed through him For thou my greatest care for I am not too solicitous for them seest how vain a thing this is and how easie a matter it is for any one to blame and reprehend it this therefore I leave to thy wisdome to be discussed For I am not afraid leâ—t thou shouldest think that I was deprived of light when I was entangled with a worldly life and had a remote and obscure hope of a beautifull wife of the pomp of riches of the vanity of honours and of other hurtfull and pernicious pleasures for I ceased not to desire and hope for all these things as thou knowest right well when I was their follower and heard them attentively not do I attribute this to their doctrineâ— for I confesse they diligently warned and admonished me to beware of these things but to say that I am now destiâ—ute of light when as I have alâ—enated and withdrawn my self from all these shadows and â—emblances of things and have resolved to content my self with such food onely as may seem necessary to the health of my body and that I was enlightned and shining before when I was addicted unto those things and was intangled with them is the part of a man to speak in the mildest manner who lesse conâ—iderately ponders the things of which he much desires to talk and discourse But if you please let us come to the matter CHAP. II. That the Manichees do condemn the old Testament THou art not ignorant how the Manichees reprehending the Catholick Faith and especially renting and tearing in pieces the old Testament do move and disturb the unskilfull people who truly know not how those things are to be understood and how being taken they may profitably descend and be conveyed into the veins and marrow of tender souls And because there occurre certain things in those books which may give some offence to those that are ignorant and carelesse of themselves as the greatest part of the common people is they may be plausibly reprehended and blamed but cannot be plausibly defended by many by reason of the mysteries which are contained therein and those few that can do it affect not publick and open conflicts whereby to divulge their fame and renown and for this cause they are not known at all but unto those onely who with much care and diligence do seek and enquire after them wherefore touching this rashnesse of the Manichees in reprehending the Old Testament and the Catholick Faith hear I beseech thee the things which move and trouble me the which I desire and hope that thou wilt receive with such an hearty mind and good will as by me they are delivered and spoken for God unto whom the secrets of my conscience lie open and are manifest knows that I deal not malitiously in this speech but as I conceive it ought to be understood in proof of the truth unto which long since I have addicted my self and that with an incredible care and solicitude lest I should erre and go astray with you which I may easily do when as to hold the same course with youâ— and yet to embrace and keep the right way it is a matter not to speak too harshly of extream difficultie But I presume that even in this hope which I have of your attaining together with me unto the way of wisdome he unto whom I have consecrated my self will not leave nor forsake me when dayes and nights I endeavour to behold and for that I perceive my self to be weak and infirm by reason that the eye of my soul is for my sinnes and the custome thereof wounded with the stripes of inveterate opinions I beg it oftentimes with weeping and tears and as it happeneth unto mens eyes which after the sufferance of a long blindnesse and dâ—rknesse are hardly open they have a great desire to see light and yet by their twinckling and turning away they refuse to behold it especially if any one should endeavour to expose them to the light of the Sun so it falls out with me at the preâ—ent for I acknowledge that there is a certain unspeakable and singular good of the soul which may be seen and contemplated with the mind but I confesse with tears in mine eyes and sighs from my heart that I am not yet fit nor able to behold it wherefore the Divine goodnesse will not forsake me if I fain nothing if I speak according to my duty if I love the truth if I affect friendship and if I take a great care that thou mayest not be deceived CHAP. III. Of the four wayes of expounding the Old Testament THose that earnestly desire to know the Old Testament are to understand that it is taught and expounded after four manner of wayes according to the History according to the Etiologie according to the Analogy and according to the Allegory Think me not foolish for using Greek names First for that I have so received and I dare not deliver this otherwise unto thee then as I have received Next thou also observest that we have no usuall names for these things and if I had framed any by-interpretation I should be lesse apt to
shouldst do well to seek out a man both pious and learned or one that is esteemed and reputed so to be by the approbation and consent of many by whose instructions thou mightest become better and more expert and skilfull by his learning Such an one saist thou was not easie to be found it would be some labour and trouble to seek him There was none such in the land wherein thou didst dwell If so what cause could more profitably enforce thee to travell if he lay hid in the continent or firm land or were not there at all thou shouldst sail beyond sea if he were not there to be found by the shore thou shouldeâ—t make a voyage even unto those lands wherein the things which are contained in those books are said and reported to have been done O Honorat us have we done any such thing and yet when we were but most wretched and silly boyes we did at our own pleasure and in our own judgement condemn a Religion and that perhaps a most holy one for I speak as yet as though some doubt were to be made thereof whose fame and renown hath already possessed the whole world What if the things which â—eem in those Scriptures offensive to some that are ignorant and unskilfull be for this cause so written and set down that when such things are read as â—gree not with the sense of all sorts of men but much lesse with theirs that are holy and wise we may with more care and diligence seek out a secret and hidden meaning thereof doest thou not see how men labour to interpret the pastorall Catamite upon whom the rough shepherd poured out his affections and how they asâ—irm that the boy Alexis upon whom Plato is also said to have made some love-verâ—es signifies I know not what great and mysterious matter but that it surpasseth the judgement and understanding of unskilfull men when as indeed that Poet abounding in his inventions may without any detestable crime or offence be conceived to have published lascivious songs but were we indeed hindred and withdrawn from seeking out the true Religion either by the publishing of some law against it or by the power of them that oppose it or by the contemptible shew and appearance of men dedicated to the service of God or by any base or diâ—honest report or by the newnesse of the institution or by some hidden profession thereof No no none of these things did withdraw and hinder us all laws both divine and humane do permit men to seek out the Catholick faith and certainly it is lawfull according to humane law to hold embrace it if so long as we erre we be uncertain of the divine law We have no enemie that puts any fright or terrour into our weaknes although truth and the salvation of our souls if it be sought after where it is lawful to seek it with most safety and it cannot be found ought to be enquired for with any danger and hazard whatsoever the degrees of all powers dignities do most devoutly impart their service unto this sacred and divine worship and the very name of Religion is most honourable and hath a very great esteem and renown What hindereth us then at last to seek out carefully and to examine with a pious and diligent search whether here be that truth which though few do know and retain after the sincerest manner yet the favour and good wâ—ll oâ— aâ—l natiâ—â—s doth conâ—â—iâ—e therein All this being so imagine as I said that we now make our first enquiry what Religion we ought to embrace both for the cleansing and reforming of our souls Without doubt we must take our beginning from the Catholick Church for there are now more Christians then if the Jews were joyned with the worshippers of idols And whereâ—â— of the same Christians there be divers heresies and all would have themselves thought to be Catholicks and do call others besides themselves hereticks the Church is one as all do grant greater in multitude if thou considerest the whole world and as those that know do affirm more sincere in truth then all the reâ—t but as for truth it is another question But that which is sufficient for those that seek it is that the Catholick Church is one upon which other heresies do impose divers names when as every one of them is called by its proper name which it dares not deny where by we may understand by the judgement ofâ— Arbitratours not hindred by any favourâ— unto whom the name Catholick which all seek after ought to be attributed But lest that any one should think that this thing ought to be debated with much babling or superfluous discourseâ— there is one Church indeed wherein even the humane Laws are after a sort Christian Yet I will have no preocupation of judgement to be drawn from hence but I judge it to be a most fit beginning for the seeking out of the truth For there is no fear least the true worship of God relying upon no proper force of its own should seem to stand in need to be upheld and supported by them whom â—t ought to sustain and support but certainly it were a perfect happinesse if the Truâ—h could there be found where with most security it may be sought and retained but if it cannot it ought to be sought for in another place what danger and perill soever be incurred CHAP. VIII Of the way to the instruction of piety and of the wonderfull pains Saâ—nt Augustine took to find it out HAving thus resolved and determined these things which in my opinion are so right and just that I ought to prevail in that cause with thee whosoever were against it I will recount unto thee as well as I can what course I took to find out the true Religion when as I sought it with such a mind and resolution as I have now declared that it ought to be â—ought for When I was departed from thee beyond the Sea now staggering and doubting what I ought to embrace and what to reject which doubting daily encreased in me from the time that I gave ear unto that man whose coming unto us was as thou knowest promised as from heaven for the resolving of all the difficulties where with we were troubled and I knew him to be a man like other men but onely that he was cloquent I held a great debate and deliberation with my self being now in Italy not whether I should continue in that sect into which I was sorry and grieved that I had faln but by what means I might find out the truth for the love whereof thou canst bear me witnesse how I sighed and groaned I was often of an opinion that it could not be found out and the great waves of my thoughts and cogitations moved me to assent to the Academicks Oftentimes again when I considered as well as I could that the mind of man is endued with such vivacity and naturall strength with such
wisdome and sharpnesse of wit and with such quicknesse of judgement and understanding I did not think that Truâ—h could lye hidden and be concealed but onely that the manner of Seeking it was hidden and unknown and that that manner was to be received from some Divine Authority it remained that I should enquire what that Authority was when as in so great Dissensions and diversity of Opinions every one did promise that he would Teach and deliver it Whereupon there occurred unto me an intricate Wood or Labyrinth into which it was very tedious and irksome to enter and my mind remaining restlâ—sse amâ—ngst these things was tossâ—d to aâ—d fro with a great desire of finding out the truth yet neverthelesse by little and little I brake off from their company more and more whom I had already purposed to forsake and there was nothing now remaining in so great perils and dangers but that with tears and pittifull words I should beseech the Divine Providence to assist and help me and this I did deliver gently and carefully and now I was almost shaken by some disputations had with the Bishop of Millan S. Ambrose l. 5. conf. c. 14â— so that not without some hope I desired to enquire many things touching the Old Testament which as thou knowest being discommended and dispraised unto us we abhorred and detested And I had resolved to remain so long a Catechumen in the Church unto which I was delivered by my parents untill I could find out that which I desired or could perswade my self that it ought not to be sought for Wherefore if there had been any one then that could have taught me he might have found me a most apt schollar and very docible After this manner and with the like care and anxiety of thy soul thou seest that thou hast been long troubled and afflicted and if thou seemest to thy self to have been already sufficiently tosseâ— and wouldest make an end of these labours and pains Follow the way of the Catholick Discipline which hath proceeded from Christ himself by his Apostles even unto us and from hence shall descend and be conveyed to posterity CHAP. IX Of Credulity THou sayest my advice is foolish and ridiculous seeing that all men do make it their profession to embrace and deliver Catholick doctrine That all Hereticks do professe this I cannot deny but after such a manner that unto those which they entice and allure unto them they promise to give a reason for the most hidden and mostobscure things and chiefly for this cause they blame and reprehend the Catholick Church becauâ—e those that approch and come unto her are commanded to believe but they glory and boast that they impose not upon their followers the yoke of Faith and Belâ—evingâ— but open unto them the fountain it self of teaching and instruction What sayst thou could be uttered or spoken more redounding to their praise and commendation It is not so This they promise having no power nor ability to perform it but that by the name and pretence of reason they may winne and allure much company unto them for the soul of man naturally rejoyceth at the promise of reason and not having regard to her own forces and weaknesse by a desire she hath to eat the meats of those that are in health which are not prudently given to the infirm she hastily falls upon the poyson of the deceivers But as for true Religion it can by no means be well and rightly received without some weighty command and force of authority unlesse those things be first believed which every one may afterwards attain unto and learn if he carries himself well and be thought worthy of it Perhaps thou requirest some reason hereof whereby thou mayst be induced and perswaded to believe that thou oughtest not sooner to be taught by reason then by Faith and Belief Which I can easily give unto thee if thou wilt accept and receive it from me with an equall and impartiall mind But that it may commodiously be done I would have thee as it were answer to such questions as I shall propose unto thee And first of all I would have thee to tell me why dost thou conceive that we ought not to Believe Because sayst thou credulity it self from whence men are called credulous seems unto me to be a certain vice else it would not be a custome to object this name by way of reproch For if a suspitious man be culpable and faulty because he suspects things not certainly known much more doth a credulous man deserve to be blamed who differs herein from a suspitious man that he that is suspitious maketh some doubâ— in unknown things but he that is credulous makes none at all In the mean time I admit of this opinion and this distinction but thou knowest also that we do not say a man is curious but by way of taunt and reproch but when we call a man studious we speak it in his praise aâ—d commendation wherefore if you please mark what difference you conceiâ—e to be between these two Thou answerest that although both be moved with a great desire of knowing yet in this they difâ—er that the curious man enquires after the things that belong not unto him but the studious on the contrary after his own affairs But we grant that a wife and children and their welfare do belong unto a man and therefore if any one being gone a farre off out of his native soile should make a diligent enquiry of those that come from his parts how his wife and children do he hath certainly a great desire to know it and yet we call not this a studious man although he be desirous to know and even those things which do chiefly belong and appertain unto him Wherefore now thou understandest that that definition of a studious man is herein defective and imperfect that every studious man desires to know the things that belong unto him but that every man that hath such a desire ought not to be called a studious man but he who exceedingly seeks after the things which belong to excellent breeding and to the adorning of the mind we rightly call in Latine a Student that is a desirous man especially if we adde what he desires to hear For we call one also studious of his friends that loves his friends onely yet neveâ—thelesse we think him not worthy of the common name of studious men without any addition But one that desires to know how his friends do I wonld not call him studious or desirous of hearing unlesse having a good fame and credit he should often desire to hear the same thing but if he should but once desiâ—e to hear it I would call him a Student or desiring man Now reflect upon a curious man and tell me whether if any one should willingly hear a short tale not conducing at all unto his profit that is of things not belonging unto him and this not with great eagernesse and often but