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
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
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
words will serve to confute it If in the third it is no fault at all Go to then and hereafter consider the Scriptures themselves for what do they object against the books which are called the Old Testament do they say that they are good but that we do not well and rightly understand them but they themselves receive them not Do they say that they are neither good nor rightly understood by us but this is sufficiently â—onvinced by the former defense or will they say that we rightly understand them but that the books be naught what is this but to acquit and absolve their living adversaries with whom they are in debate and to accuse those that are formerly dead with whom they have no contention nor strife Verily I do believe that all the works which those men left to posterity were profitably written and that they were great and very holy men and that that Law was made and published by Gods will and command and although my skill and knowledge be but very little in books of that kind yet this I can easily prove to be true unto one that bears an equall and an impartiall and not an obstinate and a refractory mind and I will do it when thou wilt afford me an attentive and a courteous hearing and mine own occasions will permit But now is it not sufficient for me howsoever that businesse goes not to have been beguiled nor deceived CHAP. VI That the holy Scripture is first to be loved before it can be learned OHonoratus I call mine own conscience and God who inhabits pure souls to witnesse that I judge and esteem nothing to be more 〈◊〉 nothing more chaste nothing more relâ—gious then all those Scriptures be which under the name of the Old Testament are held and embraced by the Catholick Church I know thou admirest to hear me talk thus for I cannot disguise nor dissemble the matter we have been exhorted and perswaded to believe far otherwise but truly a rasher act cannot be committed rashnesse being a fault unto which we were addicted being yet but children then to forsake the judgement of the Expositâ—urs of any kind of books who professe that they can receive them and can teach and deliver them to their disciples and to require their judgement and opinion of them who being constrained I know not for what cause have denounced a most sharp and bitter warre agâ—inst their authours and compilers and that I may speak of those scieâ—ces wheâ—ein perhaps a Reader may 〈◊〉 without any heinous crime or offâ—â—ce who evâ—r thought that the exposition of the profound and obscure books of Aristotle ought to be received from his enemy or who being desirous to learn the Geometry of Archimedes would take Epicurus to be his master against which he disputed very stiâ—fely and eagâ—â—ly and yet as â— conceive he understood nothing thereof Are those Scâ—iptures of the law most plain and easie against which they proceed with violence in vain and to no purpose as though they were exposed and lay open to the capacity of the common people I think these men are like to that woman which they themselves do laugh at and deride who being angry to hear the praises of the sunne and to have it recommended unto her by a certain Manichean woman to be worshipped as she was religiously simple starts up upon a sudden and stamping often upon the place which the sunne with his beams had enlightned thorough a window began to cry out Behold I contemn and tread under foot the sunne and thy God That this was done altogether foolishly and like unto a woman no man can deny but do not those men seem to resemble her who casting forth violent speeches and curses against the things they understand not neither why they were written nor what manner of things they be which seem as tâ—â—â—g◠〈◊〉 â—ere low and contemptible but to them that understand them they are subtile and divine think to receive some benefit thereby because unskilfull men do countenance and applaud them believe me whatsoever is contained in those Scriptures is high and divine there is truth altogether in them and most fit instruction both for the amending and reforming mens minds and it is certainly so well digested and ordered that every one may receive from thence that which is sufficient for himself if he comes prepared to take it with such piety and devotion as true Religion doth require Should I go about to prove this unto thee I must alledge many reasons and entertain thee with a longer discourse for first I must perswade thee not to hate the Authours themselves and then to love them and this I must effect by aâ—◠〈◊〉 â—eansâ— rather then by expounding their opinions and their writings and therefore if we did hate Virgil yea if we did not love him upon the commendation of our Predecessours before we understood him we should never be satisfied in those innumerable questions touching him wherewith Grammarians are wont to be much perplexed and troubled nor should we give â—are to any man that could resolve those questions to his honour and praise but we should give countenance and shew favour unto him who by those questions would endeavour to shew that he erred and doted but now when as many men do labour to expound them and that after divers manners and every one according to his skill and ability they receive the chiefest commendation and applause by whose expositions he is found to be a better Poet and he is conceived and believed even by those that understand him not not onely to have committed no fault nor errour but to have said nothing which doth not deâ—erve much glory and praise and therefore if a Master fails but in a small question and knows not what to answer we are rather angry and offended with him then we will conceive that by any fault committâ—d by Maro he is silent and dumb but if a Master should in his own defence 〈◊〉 that so great an Authour hath committed a fault he would loose so much credit and reputation thereby that his scholars would hardly continue with him even though he should hyre them with wages and rewards How great a matter were it for us to give so much credit to those Writers by wâ—ose mouthes the Holy Ghost hath spoken as Antiquity confirmed by a long continuance doth testifie and declare but we forsooth being very wise young men and wonderfull searchers of reasons not having so much as perused those books nor sought oâ—t Masters to expound them unto us nor somewhat accused our own slownesse herein nor held them to have any judgement or understanding who affirmed that those works had for a long time been read kept and expounded thorough the whole world though that no credit was to be given unto them being moved by their words who were their enemies and offended with them by whom we were enforced with a false promise of reason to believe and embrace unheard
of millions of fables and â—ales CHAP. VII That we ought not to judge rashly of the holy Scriptures and how and with what care and diligence the true Religion is to be sought for BUt now if I can I will accomplish that which I have begun and I will treat with thee after such a sort that in the mean time I will not expound the Catholick Faith but I will shew unto them that have a care of their souls some hope of divine fruit and of finding out the Truth to the end they may search out the great mysteries and secrets of Faith He that seeks after the true Religion doth without doubt either believe already that the Soul is immortall unto whom that Religion may be commodious and profitable or he desires to find her to be so in the same Religion and therefore all Religion is for the souls sake for the nature of the body howsoever it doth put him to no care and solicitude especially after â—eath whose soul hath taken a course by which it may become blessed Wherefore true Religion if there be any was either onely one chiefly instituted for the souls sake and this soul erres and is foolish as we see untill she gets and possesses wisdome and that perhaps is the true Religion if I seek out and enquire the cause of her erring I find it to be a thing which is extremely hidden and obscure But do I send thee to fables or do I enforce thee to believe any thing rashly I say our soul being entangled and drowned in errour and folly seeks after the way of verity and truth if there be any such to be found if thou findest not thy self thus inclined and disposed pardon me and make me I pray thee partaker of thy wiâ—dome but if thou doest let uâ— I beseech thee both together seek out the truth Imagiâ—e with thy self that no noâ—â—câ— had as yet been given unto us nor no insinuation made unto us of any Religion whatsoever Behold we undertake a new work and a new businesse Professours of Religion are I believe to be sought for if there be no such thing Suppose then that we have found men of divers opinions and in that diversity seeking to draw every one unto them but that in the mean time some amongst these do surpasse the rest in renown of â—ame and in the possession of almost all people Whether they embrace the truth or no it is a great question but are they not first to be examined and tried that so long as we erre for as men we are subject to errour we may seem to erre with mankind it self but thou wilt say Truth is to be found but amongst a few certain men if thou knowest amongst whom it is why then thou knowest already what it is Did not I say a little before that we would seek after the truth as though we were yet ignorant thereof but if by the force of truth thou doest conjecture that there be but few that embrace it and yet thou knowest not who they be what if those few do lead and rule the multitude by their authority and can dive into the secrets and mysteries of faith and can make them in a manner plain and manifest do we not see how few attain to the height of eloquence and yet the schools of Rhetoricians do make a great noise throughout the whole world witâ— companies of young men Do all those that desire to become good oratours being terrified with the multitude of unskilfull men think that they ought to addict themselves rather to the studie of the orations of Coâ—cilius and Erucius then to those of Tullius Cicero all men affect the things that are strengthened and confirmed by the authority of their ancestours The simple sort of people endeavours to learn those things which a few learned men have delivered unto them to be learned but very few there be that attain unto great eloquence fewer there be that practise it but fewest of all that grow eminent and are famous What if true Religion be some such thing what if a multitude of ignorant people frequents the Churches it is no proof nor argâ—ment that therefore none are made perfect by those mysteries and yet if so fâ—w should studie eloquence as there are few that become â—loquent our parents would never think it fit to have us recommended unto such masters When as therefore the multitude which abounds with a number of unskâ—lfull people invites us to these studiesâ— and makes us earnestly to affect that which few do obtain why will we not admit that we have the like cause iâ— Religion the which peradventure we contemne and despise to the great perill and hazard of our souls for if the most true and most sincere worship of God though it be but amongst a few yet it is amongst those with whom the multitude though wholly addicted to their appetitâ—s and desires and farre from the purity of knowledge and understandingâ— doth conâ—ent and agree which without all doubt may come to passe I ask what answer are we able to give if any one should râ—prove our â—ashnes folly for that having a great care to find out the true Religion we do not diligently search it out amongst the masters and teachers thereof if I should say the multitude hath discouraged me Why then hath it not disheartened men from the study of the liberall sciences which hardly yields any profit to this present life why not from seeking after money and getting wealth why not from obtaining dignities and honours moreover why not from recovering and preserving health finally why not from the desire of a blessed an happy life in all which affairs though many men be imployed yet few there be that ate eminent and excell You will say that the books of the Old Testament seemed to contain absurd things Who are they that affirm it namely enemies for what cause or reason they did it is not now the question but yet they were enemies you will say when you read them you understood so much by your own reading Is it so indeed if thou hadst no skill in Poetrie at all thou durst not take in hanâ—Terentianus Maurus without a master Asper Cornutusâ— Donatus and a multitude of other Authours are thought requisite for the understanding of any Poet whose verses deserve no greater esteem then the approbation and applause of a stage and thou without a guide doest undertake to reade those books and without a master darest passe thy judgement upon them which howsoever they be are notwithstanding by the confession of almost all mankind published to be holy and replenished with divine matters nor if thoâ— findest some things therein which seem unto thâ—e absurd dost thou rather accuse the dulnesse of thy witâ— and thy mind corrupted with the infection of this world as the minds of all fools are then those books which peradventure by such kind of men cannot be well conceived and understood Thou
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
very seldome and very modestly either in some banquet or in some meeting or assembly wouldest thou think him to be a curious man I conceive not but truly he that hath a care of that thing which he would willingly hear might seem indeed to be so Wherefore the definition also of a curious man ought to be corrected by the same Rule as is that of a studious man And therefore consider also whither the things formerly spoken ought to be amended For why is he not unworthy of the name of a suspitious man who sometimes suspecteth something and he of a credulous man that sometimes believeth something Wherefore as there is a very great difference between one that is desirous of any thing and one that is altogether studious and again between one that hath a care of a thing and one that is curious so is there between a believing man and a credulous man CHAP. X. Why creâ—â—lity is the way to Religion BUt thou wilt say Now see whither we ought to believe in Religion For neither if we grant it to be one thing to believe another to be credulous doth it follow that it is no fault to believe in matters of Religion for what if it be a fault both to believe and to be credulous as it is both to be drunk and to be a drunkard whosoever thinks this to be certainly true can in my opinion have no friend at all For if it be a thing unreasonable to believe any thing either he commits a foul fault that gives credit to his friend or if he believes him not I see not how he can call himself a friend or the other Here peradventure thou wilt say I grant that something ought sometimes to be believed now declare how in Religion it is not â— thing unreasonable to believe any thing before we know it or understand it I will if I can Wherefore I ask thee which doest thou conceive to be the greater â—ault to instruct an unworthy person in Religion or to believe that which is said by the instructours and teachers thereof if thou understandest not whom I call an unworthy person such an one I mean as comes to receive and embrace Religion with a feigned and dissembling heart Thou grantest as I conceive that it is a thing more worthy of blame to expound to such an one the holy mysteries of faith then to give credit to religious men affirming something of Religion it self Neither would it become thee to give another answer Wherefore now imagine with thy self that the man were present who is to inâ—truct thee in point of Religion how wilt thou make him believe that thou comest with a true and an unfeigned mind and that thou usest no deceit nor dissimulation in this businesse thou wilt say that upon thy good conscience thou feignest nothing assuring it with all the words thou canst use but yâ—t with words For being a man thou canst not so open the corners and secrets of thy mind to another man that he may know thee inwardly And if he shall say Behold I do believe thee but is it not more fit that thou also shouldst give credit unto me seeing that if I hold and embrace any truth thou art to receive the benefit thereof and I to impart it What answer shall we give but that he ought to be believed but saist thou Had it not been beâ—ter to alledge reason unto me that I might followit without any rashnesse whithersoever it should lead me Perhaps it had been but seeing that it is so great a matter for thee to know God by reason doest thou think that all men are capable of understanding the reasons whereby the mind of man is led to the knowledge of divine thingsâ— or the greater part of themâ— or but a few I think thou sayst but a few Doest thou believe that thou art in that number Thou saist It is not my part to answer to that question Thou thinkest then that it is his part also to believe thee in this matter which he doth indeed Onely let me put thee in mind that he hath already twice given credit unto thee speakâ—â—g uncertain things and that thou wouldest not so much as once believe him wheâ— he religiously warned and admonished thee But suppose this to be so and that thou comest with a â—incere mind to embrace Religion and that being one of those few men thou canst understand the reasons by which the divine power iâ— certainly knownâ— doest thou think that Religion is to be denied to other men that have not so great wiâ—s and judgements as thou hast or doest thou conceive that by little and little they ought to be led by certain degrees to those chiefest secrets thou plainly seest what course of proceeding is the more religious For thou canst not think that any man ought by any means to be forsaken or rejected in the desire and affection of so great a matter But art not thou of opinion that unlesse a man â—irst beliâ—ves that he shall attain unto that which he intended and bears an humble and a suppliant mind and being obedient to certain great and necessary preceptsâ— be very wâ—ll purged and made clean by a certain course of life he cannot otherwise obtain those things that are purely true indeed thou thinkest so If then they who by certain reason can most easily conceive the divine mysteries one of which sort I believe thee to be should proceed in this way wherein those walk that first do believe would they receive any huâ—t thereby I think not But yet thou saist what necessity is there of delay because although by their proceedings they shall not prejudice themselves at all yet they will endamage others by their example For there is hardly any one that hath so high a conceit of himself as he can have and he that thinks too humbly of himself ought to be raised up and he that thinks too high ought to be repressed that neither the one may be overcome by despair nor the other cast down headlong by boldnesse and presumption Which is easily brought to passe if even those that are able to flie should a little be enforced to go lest any should be dangerously invited thereunto and thereby also a sufficient care may be had of others This is the Providence of true Religion this God himself hath appointed and commandâ—d this hath been delivered by our Predecessours of happy mâ—mory this hath been observed even untill our dayes to go about to overthrow this orderâ— is nothing else but to seek out a sacrilegious way to true Religion Which whosoever do cannot attain unto that which they intend though that be granted them which they desire For howsoever they surpasse and excell in wit unlesse the divine Majesty doth aid and assist them they creep upon the ground Which assistance he then affords when they that tend and walk towards him have a care to proceed according to the course of humane society Then which
degree and step towards heaven nothing can be found more firm and stable Verily such is the force and efficacy of this reason that I cannot reâ—iâ—t it for how can I say that nothing ought to be believed unlesse it be known besides all friendship is taken away unlesse something may be believed which cannot be demonstrated and proved by certain reason and oftentimes without offence credit may be given to such stewards as are servants to Lords But in matters of Religion what can be done that is more unreasonable and unjust then that Gods Prelates should believe us when we promise that we come to embrace Religion with an unfeigned mind and we refuse to give credit unto them when they teach and instruct us Finally what way can be more wholesome and profitable then by believing those things which God hath appointed as preparatives for the cultiâ—ating and adoring the mind to be first disposed and made fit to understand and receive the truth or if thou beest already sufficiently disposed thereunto rather to go a little about where thou maist walk with the greatest safety then boâ—h to be the Authour of danger to thy self and an example of temerity and rashnesse unto others CHAP. XI Of Vnderstanding Belief and Opinion VVE have shewed already how without offence we may follow those that command us to believe it remains that we consider for what cause they are not to be followed that promise to conduct and lead us by reason Some are of opinion that they can â—earken and give eare to these promisers of reason not onely without any blame or dispraise but also with some commendation and praise but it is not so for there be two sorts of persons that deserve praise in point of Religion the one which hath already found out the true Religion which we ought to judge most happy and blessed the other which with the greatest care and after the rightest manner doth seek after it the first sort is now in possession of it the second is in the way by which notwithstanding most certainly they will arrive at it There be three other kinds of men which are indeed to be misliked and detested The first is of those that are opinative that is who think they know that which they know not The second is of those who truly do perceive their own ignorance but do not so seek that they may find The third is of those that â—either think they know nor have any will or desire to seek There are also three things in the minds of men near as it were the one unto the other most worthy to be distinguished to understand to believe and to think Of which if they be considered by themselves the first is alwaies without offence the second sometimes faultie the third never without a fault and this we ought to reserve to the same beatitude and felicity For in this life how much soever a man knows his knowledge doth not as yet make him most blessed for that there be incomparably more things whereof he is ignorant For to understand great and worthy and divine things it is a most blessed thing But it is not hurt full to understand superfluous things but perhaps it was prejudicial to learn them when as they took up the time of necessary things Also it is not a miserable thing to understand hurtfull things but to do or suffer them For if any one understands how his enemie may be slain without endangering himself he becomes not guilty by understanding it if he desires it not yea if he be free from such a desire who is more innocent and guiltlesse then he In believing a man is then to blame when either he believes some unworthy thing of God or gives too facile and easie credit unto the things reported of man But in other things if a man believes any thing he commits no fault by believing though he understands that he knows not the thing which he believes For I believe that in times past most wicked conspiratours were put to death by the power and authority of Cicero but this I do not onely not know but also I know assuredly that I can by no means attain unto the knowledge thereof To be opinative or to be led by opinion is for two causes an unseemly thing First because he cannot learn a thingâ— if it be to be learned that hath perswaded himself that he knows it already And secondly for that rashnesse is of itself a sign or token of an ill disposed minde For although any one thinks that he knows that which I said touching Cicero as there is nothing that can hinder him from learning it yet because he can have no certain knowledge of it and for that he understands not That there is a great difference whither any thing be comprehended by certain reason of mind which we say is to understand or whither it be committed to common fame or writing to be profitably believed by posterity he erres indeed and there is no errour but hath its foulnesse and deformity Wherefore that we understand we attribute it to reason that we believe to authority and that we are opinative to errour and mistaking but every one that understands doth also believe and so doth every one that is opinative but not every one that beliâ—ves understands and no man understands that is opinative If therefore these three kinds be referred to those five sorts of men whereof we made mention a little before to wit to the two approved kinds which we put in the first place and to the other three vicious kinds we find that the first kind which is those that are happy doth believe truth it self and that the second kind which is those that are desirous and lovers of truth doth believe authority in both which kinds the believers deserve praise But in the first of the vicious kinds that is of those that think they know that which they know not there is indeed a faulty credulity The other two disalloâ—ed kinds that is both those that seek after truth with a despair of finding it out and they that seek not after it do believe nothing and this is onely in things belonging to some doctrine or discipline for how a man can believe nothing in the other actions of his life I understand not Albeit even amongst those that affirm that in their actions they follow probable opinions some there be that will seem rather not able to know any thing then to believe nothing For who doth not believe that which he doth approve Or how is that which they follow profitable if it be not approved Wherefore there may be two kinds of those that oppose the truth the one that opposeth knowledge onely and not faith the other that condemneth both the one and the other But whither any can be found that use such proceedings in humane afâ—airs I am wholly ignorant These things are spoken that we may understand that believing the things which we