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
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
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
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
even by the eyes of common people give me leave a little to consider with my self upon whose words I have believed that there was a Christ that being already guarded and fortified by such a faith I may give ear and hearken unto thee I perceive that I believed and gave credit unto none but to a setled and confirmed opinion and to a most renowned fame and report of people and nations these people also I see in all places to be in possession of the secrets and mysteries of the Catholick Church Why shall not I then chiefly enquire of them diligently what Christ hath commandedâ— by whose authority being moved I have already believed that Christ hath commanded some profitable thing Wilt thou better expound unto me whatâ— Christ hath â—aid whom I would not think to have been or now to be if thou didst recommend it unto me to be believed This therefore as I said have I believed upon a famous report of men confirmed with consent and antiquity but you who aâ—e both so few and so turbulent and so new it is certain you can produce and bring forth nothing which may deâ—erve câ—edit and belief And therefore what a madnesse is this in thee to say Beâ—ieve them the known multitude of Christendome that we ought to beâ—ieve Christ but learn of us Manicheans what Christ hath said Why so I beseech thee Verilyâ— if that known multitude should failâ— and could teach me nothing I shouâ—d much more easily perâ—wade my self tha◠〈◊〉 ought not to believe Châ—ist at all then that â— ought to believe any thing concerning him of any others bnt oâ— thoâ—e by whose means I first believed him O mighâ—y confidence or rather folly I will sayst thou teach thee what Christ hath commanded in whom thou art already perswaded to believe What if I did not believe in him at all couldest thou teach me any thing concerning him But sayst thou it behooves thee to believe What upon your warrant and recommendation No sayst thou for we do by reason lead those which do alreâ—dy believe in Christ Why then shall I believe in him Because it is a grounded reportâ— was it grounded upon you or upon others Upon others sayst thou Shall I believe them first and be afterwards taught anâ— instructed by thee Peradventure â— ought to do so were I not above all things admonished by them not to come at all unto tâ—ee for they say that you hâ—ld pernicious doctrines Thou wilt answerâ— they lie How â—hen may I believe them concerning Christ whom they have not seen if I may not believe them concerning thee whom they will not see Here sayest thou Believe the Scriptures But all Scripture if being new and unheard of it be alledged or commended but by a fewâ— and hath no reason to confirm it receives no credit nor authority at all but those that alledge it wherefore if you that are so few and unknown commend those Scriptures unto me I refuse to believe them besides also you proceed against your promise rather by commanding belief then giving any reason thereof Here again for the authority of Scriptures thou wilt call me back to the known multitude of Christendome and to common report Restrain at length thy obstinacy and I know not what unruly appetite of worldly fame and rather admonish me to seek out the chief rulers of this known multitude and to enquire for them diligently and painfully that rather I may learn something of them touching these Scriptures who if they were not I should not know whither any thing ought to be learnt at all or no As for thee return into thy corner and lurkinghole and delude us no more under a shew and pretence of truth which thou endeavourest to take away from them unto whom thou granteâ—â— authority and credit and if they also deny that we ought not to believe Christâ— unlesse an undoubted reason can be rendred thereof they are not Christians For certain Pagans do alledge that against us foolishly indeed but yet not contrary nor repugnant to themselves But who can endure that those men should professe that they belong to Christ who strongly asfirm that nothing ought to be believed unlesse most evident reason can be given even unto fools concerning God and divine matters But we see that Christ himself as that history teacheth which they also believe desired nothing more principally nor more earnestly then that he might be credited and believed when as they with whom he was to treat about those affairs were not yet fit to learn and conceive the divine mysteries For to what other purpose did he work so great and so many miracles he himself also affirming that they were done for no other end but that men might give credit and beliefe unto him He led the simple sort of people by belief you lead them by reason he cryed out that he might be believed you cry out against it he commended those that did believe you blame and reprehend them But unlesse he had turned water into wine to omit his other miracles could men have been brought to follow him if he had done no such thingsâ— but onely taught and instructed them Or is that word of his not to be regarded 1 Joh. 14. 1. Believe God and believe me Or is he to be blamed for rashnesse in belief who would not have Christ come into his house because he bâ—lieved that by hâ—s command onely his sick sonne could be cuâ—ed Mat. 8. 8. He therefore bringing a medicine which was to cuâ—â—â—he most corrupt manners did by mâ—racles wâ—nne authorityâ— by authorâ—â—y deserved belief by belief drâ—w â—â—geâ—her a multâ—â—udâ— by a multâ—â—ude obâ—ained anâ—â—quâ—ty bâ— antiquity stâ—â—ngthened and confirmed Religâ—on which noâ— onely â—hâ— most foolish novelty of hâ—reâ—icks endeavouring by decâ—â—s but neâ—â—her the antient errour of the Gentlies being vioâ—â—ntly benâ— against it could in any part abolish or destroy CHAP. XV Of the most cemmodious way to Religion VVHerefore albeit I am â—ot able to teach thee yet do I not cease to warn and admonish thee that because many men will seem to be wiâ—e and it is not easie to discern whither they be fools or no thou beseechest the divine Majesty with very much earnestnesse and fervent desires with sighs and sobs or alâ—o if it be possible with weeping and tearsâ— to free and deliver thee from the evil of errour if thou desirest to lead a blessed and an happy life Which may more easily be brought to passe if thou wilt willingly obey his commands which he hath been pleased to have confirmed and strengthened by so great an authority of the Catholick Church For seeing that a wise man is by his mind so united unto God that nothing is interposed and set between them which may divide and separate them for God is truth and no man is to be accounted a wise man that doth not attain to the knowledge of truth we cannot deny but that the wisdome of man is interposed
easily known for what is more obscure then the causes of them but for that we are accustomed frequently to see themâ— those things are therefore most fitly done that a multitude of beleevers being gathered together and propagated by themâ— profitable authority might be coâ—verted into customes themselves An observation S. Augustine in his first book of his Retractations and 14. Chapter alledgeth these words why sayst thou are not these things done now because they would not move unlesse they were wonderfull and if they were common and usuall they were not wonderfull and expounds them thus This I said because not so great nor all miracles are done now but not that none are also now done CHAP. XVII The Coâ—sent of Nations beleeving in Christ ALl customes have such vertue power to winn the love and affection of men that we sooner can condemne and detest even the things that are naught and wicked in them then forsake or change them and this for the most part comes to passe when as our unlawfull appetites and deseres have gotten a dominion and predominancy over us doest not thou think that great care hath been taken about the affaires of mankinde and that they are put into a good state and condition that not only divins most learned men doe argue and contend that nothing that is earthly nothing that is fierie finally nothing that is perceptible by the corporall senses ought to be worshipped â—nd adored for God but that he is to be prayed unto entreated and supplicated only by the understanding or intellectuall power but also that the unskilfull multitude of both sexes doth in so many and so divers nations both beleeve it and publish it that there is continency and forbearance of meates even to the most slender diet of bread and water and fastings not for one day only but also continued for divers dayes togetherâ— that there is chastity even to the contempt of marriage and issue that there is patience even to the contemning of crosses and flames that there is liberality even to the distribution of patrimonies to the poore and finally so great a disesteeme and contempt of all things that are in this world that even death it self is wished and desired Few there are that do these things fewer that doe them well and prudently yet the people doe approve them hearken unto them and like them yea they love and affect them and not without some progresse of their mindes towards God and certain sparks of piety and vertue they blame and reprehend their owne weakenesse and imbecillity that they cannot doe these things This the divine Providence hath brought to passe by the predictions of the Prophets by the humanity and doctrin of Christ by the voyages of the Apostles by the contumelies crosses bloud and death of Martyrs by the laudable and excellent lives of Saints and by miracles done at convenient times in all these things worthy of so great matters and vertues When as therefore we see so great help and affiâ—tance from God and so great fruit and entrease thereby shall we make any doubt or question at all of retyring into the besome of that Church which even to the confession and acknowledgement of mankinde from the Sea Apostolike by succession of Bishopsâ— hath obtained the soveâ—eignty and principall authority heretiks in vain barking round about it and being condemned partly by the judgement of the people themselves partly by the gravity of Councels partly also by the majesty and splendour of miracles Unto which not to graunt the chiefe place and preheminence is either indeede an extreme impiety or a very rash and a dangerous arrogancy for if there be no certain way for the minds of men to wisdome and salvation but when faith prepareth and disposeth them to reason what is it else to be ungraetfull unto the divine Majesty for his aide and assistance but to have a will to resist an authority which was gained and purchased with such labour and paines And if â—very art and trade though but base and easy requires a teacher or master that it may be learned and understood what greater expression can there be of rash arrogancy and pride then both to have no minde to learne the books of the divine mysteries from their interpreters and yet to have a minde to condemne the unknown CHAP. XVIII The Conclusion by way of exhortation VVHerefore if either reason or our discourse hath any wayes moved thee and if thou hast a true care of thy self as I beleeve thou hast I would have thee to hearken and give eare unto me and with a pious faith a cheerefull hope and â—incere charity to addresse thy self to good Masters of Catholick Christianity and to pray unto God without ceasing and intermission by whose only goodnesse we were made and created by whose justice we are punished and chastized and by whose clemency we are freed and redeemd by which means thou shalt neither want the instructions and disputations of most learned men and those that are truly Christian nor books nor cleare and quiet thoughts whereby thou mayst easily find that which thou seekest And as for those verball and wretched men for how can I speakâ— more mildly of them forsake them altogether who found out nothing but mischiefe and evill whilst they seek to much for the ground thereof In which question they stirre up oftentimes their hearers to enquire and search but they teach them those things when they are stirred up that it were better for them alwayes to sleep then to watch and take great pains after that manner for they drive them out of a lethargy or drowsy evill and make them frantike between which discases whereas both are most commonly mortall yet neverthelesse there is this difference that those that are sicke of a lâ—thargy doe die without troubling or molesting others but the frautike man is dreadfull and terrible unto many and unto those especially that seek to assist him For neither is God the author of evill nor hath it ever repented him to have made any thing nor is he troubled with a storme of any commotion or stirring of the minde nor is a particle or piece of earth his kingdome he neither approves nor commands any heinous crimes or offences he never lies For these and such like things did move and trouble us when they did strongly oppose them and inveigh against them and fained this to be the doctrine of the old Testament which is a most absolute falshood and untruth Wherefore I graunt that they doe rightly blame and reprehend those things What then have I learned what thinkest thou but that when they reprove those things the Catholike doctrine is not reprehended so that the truth which I learned amongst them I hold and reteyne and that which I conceived to be false and untrue I refuse and reject but the Catholick Church hath also taught me many other things whereunto those men being pale and without bloud in their bodies both grosse and heavy in their understandings cannot aspire namely that God hath no body that no part of him can be perceived by corporall eyes that nothing of his substance and his nature is any wayes violable or changeable or compounded or framed which things if thou grauntest me to be true as wâ—e ought not to frame any other conceit of the divine Majesty all their subtle devises and shifts are subverted and overthrown But how it can be that God hath neither caused nor done any evill and that â—here neither is nor ever hath been any nature and substance which he hath not either produced or made and yet that he frees and delivers us from evill is a thing approved upon so necessarie reasons and grounds that no doubt at all can be made thereof especially by thee and such as thou art if so be that to their good wits they joyne piety and a certaine peace and tranquillity of a minde without which nothing at all of so great matters can be conceived and understood and here is no report of great and large promises made to no purpose and of I know not what Persian fable a tale more fit to be told to Children then to ingeniâ—us and witty men and as for truth it is a farre other thing then the Manichees do foolishly imagine and conceive but because I have made a farre longer discourse then I thought to have done let me here end this booke wherein I would have thee to remember that I have not yet begun to refute the Manichees and impugne those toyes nor to have expounded any great matter of the Catholick doctrine but that my only intent was to have rooted out of thee if I could the false opinion of true Christians which hath been malitiously or unskilfully inâ—inuated unto us and to stirre thee up to the learning of certaine great and divine things Wherefore I will put a period to this worke and if it makes thy mind more quiet and contented I shall peradventure be more ready to serve thee in other things FINIS