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
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
be understood and if I should use any circumlocution I should be lesse quick and lesse ready in discoursing this onely I intreat and beseech thee to believe that howsoever I may erre I do it not out of any arrogancy or pride The Scripture is treated according to the history when it is declared therein what is written or what is done and what is not done but written onely as it were done According to the Etiology when it is shewed thereby for what cause any thing is either done or said According to the Analogy when it is demonstrated that the two Testaments the Old and the New are not contrary the one unto the other According to the Allegory when it is read therein that certain things that are written ought not to be understood according to the letter but according to the figure All these manner of wayes of alledging Scripture have been used by our Lord Jesus Christ and by the Apostles He cited Scripture according to the History when unto those that objected that his Disciples had plucked the ears of Corn upon the Sabbath day he answered Have ye not read what David did when he was an hungred and they that were with him how he entred into the house of God and did eat the loaves of Proposition or Shew-bread which it was not lawfull for him to eat neither for them that were with him but for Priests onely Mat. 12. 1 3 4. 1 Sam. 21. 6. Exod. 29. 32. He alledged Scripture according to the Etiology when having forbidden the dismissing of wives for any cause but onely fornication unto the Pharisees who told him that Moses had given men leave to dismisse them having first given them a bill of divorce he said This Moses did for the hardnesse of your hearts Deut. 24. 1. Mat. 19. 8. for here a cause was rendred why that was well permitted by Moses for a time to the end that this which Christ commanded might seem to shew and demonstrate other times but to declare how the divine Providence hath with a certain wonderfull disposition ordered and composed the courses and order of these times it is a long work Now touching the Analogy whereby appears the accord and consent of both the Testaments what shall I say but that all those have used it unto whose authority the Manichees do give place when as they may consider with themselves how many things they are wont to say are thrust into the divine Scripture by I know not what coâ—rupters of the truth which I alwayes thought to be an extream weak speech even when I heard and followed them neither was this my opinion onely but thine also for I well remember it and it was the opinion of us all who endeavoured to be somewhat more carefull and wary in judging thâ—n was the common people and multitude of believers And whereas they have expounded and declared unto me many things that did much move and trouble mâ— namely those wherein they boasted and bragged oftentimes and thâ—t more abundantly because more securely as not having any adversary to resist and oppose them I think they have spoken nothing more impudently or to speak more mildly with lesse circumspection and more weaknesse then that the divine Scriptures are falsified and corrupted when as it ought but lately to have been done and yet they cannot convince it to be â—o by any copies that are now extant for if they did say that they did not think that they ought to receive those Scriptures at all because they are written by such Authours as they did not conceive to have written the truth their pretence of rejecting them would in some sort be more hidden and their errour more humane and pardonable for upon this ground they have rejected the book which is called the Acts of the Apostles at which their proceedings when I well weigh it and consider it with my self I cannot sufficiently wonder and admire for they wanted not onely humane wisdome herein but even a reasonable and an indifferent judgement for that book hath so many things which are like unto those which they do receiveâ— that it seems to me to be a great folly not to receive this also and if any thing displeasâ—th them therein presently to say it is false and put in now if they judge such a speech to be impudent as indeed it is why should they conceive those things to deserve any credit and estâ—em in S. Paul's Epistles and the four books of the Gospell wherein I know not whether or no proportionably speaking there be many more things then there could be in that book which they would have men believe to have been thrust in by falsifiers and corrupters But this indeed is my opinion which I request thee to weigh and consider with me with a very clear and peaceable judgement for thou art not ignorant how the Manichees endeavouring to bring in the the person of their authour Manicheus into the number of the Apostles do say that by him we have received the Holy Ghost whom our Lord promised to send to his Disciples if therefore they should receive those Acts of the Apostles wherein the comming of the Holy Ghost is evidently declared and set downâ—Act 2. 2. they could find no ground to say why that was inserted and put in for they pretend I know not what corrupters of the divine books to have been before Manicheus his time and that they were corrupted by those that desired to confound the law of the Jews with the Gospel of Christ but this they cannot say of the Holy Ghost unlesse perad venture they will affirm that the corrupters could foretell things that were to come and thereupon did put into their books that which might be produced against one Manicheus who sometimes was to come and who should say and averre that he had sent the Holy Ghost but of the Holy Ghost we intend to speak more plainly hereaâ—ter but now let us return to our former matter for I think that I have sufficiently demonstrated and shewn that the historicall sense is to be found in the Old Testament and the Etiologicall and Analogicall in the New it remains that I shew also the Allegoricall therein Our Redeemer himself alledgeth in the Gospel an Allegory out of the Old Testament saying This generation seeketh after a sign and none shall be given unto it but the sign of the Prophet Jonas for as Jonas was three dâ—yes and three nights in the Whales belly so shall the Sonne of man be three dayes and three nâ—ghts in the heart of the earth Mat. 12. 39 40. Jonas 1. 17. And what shall I say of the Apostle Paul who also in his 1 Ep. to the Coâ—inthians c. 10. to the 12. v. signifies that the â—â—story it self of Exodus was an Allegory of the Christian people that was to come Moreover Brethren I would not saith he that ye should be ignorant how that all our Fathers were under the cloud Exod. 13. 21. Num.
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
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