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
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
shouldst do well to seek out a man both pious and learned or one that is esteemed and reputed so to be by the approbation and consent of many by whose instructions thou mightest become better and more expert and skilfull by his learning Such an one saist thou was not easie to be found it would be some labour and trouble to seek him There was none such in the land wherein thou didst dwell If so what cause could more profitably enforce thee to travell if he lay hid in the continent or firm land or were not there at all thou shouldst sail beyond sea if he were not there to be found by the shore thou shouldeâ—t make a voyage even unto those lands wherein the things which are contained in those books are said and reported to have been done O Honorat us have we done any such thing and yet when we were but most wretched and silly boyes we did at our own pleasure and in our own judgement condemn a Religion and that perhaps a most holy one for I speak as yet as though some doubt were to be made thereof whose fame and renown hath already possessed the whole world What if the things which â—eem in those Scriptures offensive to some that are ignorant and unskilfull be for this cause so written and set down that when such things are read as â—gree not with the sense of all sorts of men but much lesse with theirs that are holy and wise we may with more care and diligence seek out a secret and hidden meaning thereof doest thou not see how men labour to interpret the pastorall Catamite upon whom the rough shepherd poured out his affections and how they asâ—irm that the boy Alexis upon whom Plato is also said to have made some love-verâ—es signifies I know not what great and mysterious matter but that it surpasseth the judgement and understanding of unskilfull men when as indeed that Poet abounding in his inventions may without any detestable crime or offence be conceived to have published lascivious songs but were we indeed hindred and withdrawn from seeking out the true Religion either by the publishing of some law against it or by the power of them that oppose it or by the contemptible shew and appearance of men dedicated to the service of God or by any base or diâ—honest report or by the newnesse of the institution or by some hidden profession thereof No no none of these things did withdraw and hinder us all laws both divine and humane do permit men to seek out the Catholick faith and certainly it is lawfull according to humane law to hold embrace it if so long as we erre we be uncertain of the divine law We have no enemie that puts any fright or terrour into our weaknes although truth and the salvation of our souls if it be sought after where it is lawful to seek it with most safety and it cannot be found ought to be enquired for with any danger and hazard whatsoever the degrees of all powers dignities do most devoutly impart their service unto this sacred and divine worship and the very name of Religion is most honourable and hath a very great esteem and renown What hindereth us then at last to seek out carefully and to examine with a pious and diligent search whether here be that truth which though few do know and retain after the sincerest manner yet the favour and good wâ—ll oâ— aâ—l natiâ—â—s doth conâ—â—iâ—e therein All this being so imagine as I said that we now make our first enquiry what Religion we ought to embrace both for the cleansing and reforming of our souls Without doubt we must take our beginning from the Catholick Church for there are now more Christians then if the Jews were joyned with the worshippers of idols And whereâ—â— of the same Christians there be divers heresies and all would have themselves thought to be Catholicks and do call others besides themselves hereticks the Church is one as all do grant greater in multitude if thou considerest the whole world and as those that know do affirm more sincere in truth then all the reâ—t but as for truth it is another question But that which is sufficient for those that seek it is that the Catholick Church is one upon which other heresies do impose divers names when as every one of them is called by its proper name which it dares not deny where by we may understand by the judgement ofâ— Arbitratours not hindred by any favourâ— unto whom the name Catholick which all seek after ought to be attributed But lest that any one should think that this thing ought to be debated with much babling or superfluous discourseâ— there is one Church indeed wherein even the humane Laws are after a sort Christian Yet I will have no preocupation of judgement to be drawn from hence but I judge it to be a most fit beginning for the seeking out of the truth For there is no fear least the true worship of God relying upon no proper force of its own should seem to stand in need to be upheld and supported by them whom â—t ought to sustain and support but certainly it were a perfect happinesse if the Truâ—h could there be found where with most security it may be sought and retained but if it cannot it ought to be sought for in another place what danger and perill soever be incurred CHAP. VIII Of the way to the instruction of piety and of the wonderfull pains Saâ—nt Augustine took to find it out HAving thus resolved and determined these things which in my opinion are so right and just that I ought to prevail in that cause with thee whosoever were against it I will recount unto thee as well as I can what course I took to find out the true Religion when as I sought it with such a mind and resolution as I have now declared that it ought to be â—ought for When I was departed from thee beyond the Sea now staggering and doubting what I ought to embrace and what to reject which doubting daily encreased in me from the time that I gave ear unto that man whose coming unto us was as thou knowest promised as from heaven for the resolving of all the difficulties where with we were troubled and I knew him to be a man like other men but onely that he was cloquent I held a great debate and deliberation with my self being now in Italy not whether I should continue in that sect into which I was sorry and grieved that I had faln but by what means I might find out the truth for the love whereof thou canst bear me witnesse how I sighed and groaned I was often of an opinion that it could not be found out and the great waves of my thoughts and cogitations moved me to assent to the Academicks Oftentimes again when I considered as well as I could that the mind of man is endued with such vivacity and naturall strength with such
wisdome and sharpnesse of wit and with such quicknesse of judgement and understanding I did not think that Truâ—h could lye hidden and be concealed but onely that the manner of Seeking it was hidden and unknown and that that manner was to be received from some Divine Authority it remained that I should enquire what that Authority was when as in so great Dissensions and diversity of Opinions every one did promise that he would Teach and deliver it Whereupon there occurred unto me an intricate Wood or Labyrinth into which it was very tedious and irksome to enter and my mind remaining restlâ—sse amâ—ngst these things was tossâ—d to aâ—d fro with a great desire of finding out the truth yet neverthelesse by little and little I brake off from their company more and more whom I had already purposed to forsake and there was nothing now remaining in so great perils and dangers but that with tears and pittifull words I should beseech the Divine Providence to assist and help me and this I did deliver gently and carefully and now I was almost shaken by some disputations had with the Bishop of Millan S. Ambrose l. 5. conf. c. 14â— so that not without some hope I desired to enquire many things touching the Old Testament which as thou knowest being discommended and dispraised unto us we abhorred and detested And I had resolved to remain so long a Catechumen in the Church unto which I was delivered by my parents untill I could find out that which I desired or could perswade my self that it ought not to be sought for Wherefore if there had been any one then that could have taught me he might have found me a most apt schollar and very docible After this manner and with the like care and anxiety of thy soul thou seest that thou hast been long troubled and afflicted and if thou seemest to thy self to have been already sufficiently tosseâ— and wouldest make an end of these labours and pains Follow the way of the Catholick Discipline which hath proceeded from Christ himself by his Apostles even unto us and from hence shall descend and be conveyed to posterity CHAP. IX Of Credulity THou sayest my advice is foolish and ridiculous seeing that all men do make it their profession to embrace and deliver Catholick doctrine That all Hereticks do professe this I cannot deny but after such a manner that unto those which they entice and allure unto them they promise to give a reason for the most hidden and mostobscure things and chiefly for this cause they blame and reprehend the Catholick Church becauâ—e those that approch and come unto her are commanded to believe but they glory and boast that they impose not upon their followers the yoke of Faith and Belâ—evingâ— but open unto them the fountain it self of teaching and instruction What sayst thou could be uttered or spoken more redounding to their praise and commendation It is not so This they promise having no power nor ability to perform it but that by the name and pretence of reason they may winne and allure much company unto them for the soul of man naturally rejoyceth at the promise of reason and not having regard to her own forces and weaknesse by a desire she hath to eat the meats of those that are in health which are not prudently given to the infirm she hastily falls upon the poyson of the deceivers But as for true Religion it can by no means be well and rightly received without some weighty command and force of authority unlesse those things be first believed which every one may afterwards attain unto and learn if he carries himself well and be thought worthy of it Perhaps thou requirest some reason hereof whereby thou mayst be induced and perswaded to believe that thou oughtest not sooner to be taught by reason then by Faith and Belief Which I can easily give unto thee if thou wilt accept and receive it from me with an equall and impartiall mind But that it may commodiously be done I would have thee as it were answer to such questions as I shall propose unto thee And first of all I would have thee to tell me why dost thou conceive that we ought not to Believe Because sayst thou credulity it self from whence men are called credulous seems unto me to be a certain vice else it would not be a custome to object this name by way of reproch For if a suspitious man be culpable and faulty because he suspects things not certainly known much more doth a credulous man deserve to be blamed who differs herein from a suspitious man that he that is suspitious maketh some doubâ— in unknown things but he that is credulous makes none at all In the mean time I admit of this opinion and this distinction but thou knowest also that we do not say a man is curious but by way of taunt and reproch but when we call a man studious we speak it in his praise aâ—d commendation wherefore if you please mark what difference you conceiâ—e to be between these two Thou answerest that although both be moved with a great desire of knowing yet in this they difâ—er that the curious man enquires after the things that belong not unto him but the studious on the contrary after his own affairs But we grant that a wife and children and their welfare do belong unto a man and therefore if any one being gone a farre off out of his native soile should make a diligent enquiry of those that come from his parts how his wife and children do he hath certainly a great desire to know it and yet we call not this a studious man although he be desirous to know and even those things which do chiefly belong and appertain unto him Wherefore now thou understandest that that definition of a studious man is herein defective and imperfect that every studious man desires to know the things that belong unto him but that every man that hath such a desire ought not to be called a studious man but he who exceedingly seeks after the things which belong to excellent breeding and to the adorning of the mind we rightly call in Latine a Student that is a desirous man especially if we adde what he desires to hear For we call one also studious of his friends that loves his friends onely yet neveâ—thelesse we think him not worthy of the common name of studious men without any addition But one that desires to know how his friends do I wonld not call him studious or desirous of hearing unlesse having a good fame and credit he should often desire to hear the same thing but if he should but once desiâ—e to hear it I would call him a Student or desiring man Now reflect upon a curious man and tell me whether if any one should willingly hear a short tale not conducing at all unto his profit that is of things not belonging unto him and this not with great eagernesse and often but
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