unwary youth feeling the sweetnes may nothing feare the bitter confection This devise also practise they which upon noxious hearbs and juyces write the names of good wholsome medicines whereby almost no man reading the good superscription any thing suspecteth the lurking poyson The self same thing likewise our Saviour crieth out to all Christians Take ye heed of false prophets which come to you in sheeps cloathing but inwardly are ravening Wolves Ma. 7. What is meant else by sheeps clothing but the sayings of the Prophets and Apostles which they with sheep-like sincerity did weare like certaine fleeces of that immaculate Lamb which taketh away the sins of the world And what is to be understood by ravening wolves but the cruell and destructive opinions of hereticks which alwayes trouble the sheep-folds of the Church and by all means possible teare in pieces the flock of Christ But to the end they may more craftily set upon the sheep of Christ mistrusting nothing remaining stil cruel beasts they put off their wolvish weed and shroud themselves with the words of scripture as it were with certain fleeces whereby it hapneth that when the silly sheep feel the soft wooll they little fear their sharp teeth But what saith our Saviour By their fruits you shall know them That is when they begin not only to utter those words but also to expound them not only to cast them forth but also to interpret them then doth that bitterness break out then is that sharpness espied then is that madness perceived then is that fresh new poison ejected then are prophane novelties set abroach then may you see straight-way the hedg cut in two the old fathers bounds removed the Catholick doctrine shaken and the Churches faith torn in pieces Such were they whom the Apostle sharply reprehendeth in the 2. Epistle to the Cor. Chap. 11 For such false Apostles quoth he are crafty workers transfiguring them selves into the Apostles of Christ What is transfiguring them selves into the Apostles of Christ but this The Apostles alleaged the examples of scripture they likewise cited thē The Apostles cited the authority of the Psalms they likewise used it The Apostles used the sayings of the Prophets and they in like manner brought them forth But when that scripture which was alike alleadged alike cited alike brought forth was not alike in one sense expounded then were discerned the simple from the craftie the sincere from the counterfeit the right and good from the froward and perverse and to conclude the true Apostles from those false Apostates And no marvel saith S. Paul For Sathan himself transfigureth himself into an Angel of light it is no great matter therefore if his ministers be transfigured as the ministers of Justice Wherefore according to Saint Paul whensoever either false Apostles or false Prophets or false Doctours do bring forth the words of holy Scripture by which they would according to their corrupt interpretation confirm their errour there is no doubt but that they follow the crafty slight of their master which surely he would never have invented but that he knoweth very well that there is no readier way to deceive the people then where the bringing in of wicked errour is intended that there the authority of the word of God should be pretended But some will say how prove you that the Devill useth to alledge the Scripture Such as doubt thereof let them reade the Gospel where it is written Then the devill took him up that is our Lord and Saviour and set him upon the pinnacle of the Temple and said unto him If thou be the Sonne of God cast thy self down for it is written that he will give his Angels charge of thee that they may keep thee in all thy wayes in their hands shall they hold thee up lest perhaps thou knock thy foot against a stone Mat. 4 How will he think you handle poor silly souls which so setteth upon the Lord of Majestie with the authority of Scripture If thou be quoth he the Son of God cast thy self down Why so For it is written quoth he we are diligently to weigh the doctrine of this place and to keep it in mind that by so notable an example of the Scripture we make no scruple or doubt when we see any alledge some place of the Apostles or Prophets against the Catholick Faith but that by his mouth the Devil himself doth speak For as at that time the head spake unto the head so now the members do talk unto the members that is the members of the Devil to the members of Christ the faithlesse to the faithfull the it religious to the religious to conclude Hereticks to Catholicks But what I pray saith the Devil If thou be the Sonne of God quoth he cast thy self down That is to say Desirest thou to be the Son of God and to injoy the inheritance of the kingdome of Heaven Cast thy self down that is Cast thy self down from this doctrine and tradition of this high and lofty Church which is reputed to be the Temple of God And if any one demand of these Hereticks perswading them such things how do you prove and convince me that I ought to forsake the old and Universall Faith of the Catholick Church straight wayes is ready at hand For it is written and forthwith he will alledge you a thousand Testimonies a thousand Examples a thousand authorities out of the Law out of the Psalms out of the Apostles out of the Prophets by which expounded after a new and wicked fashion he would throw headlong unfortunate souls from the Tower of the Catholick Church into the deep dungeon of wicked Heresie Now with these sweet promises which follow Hereticks do wonderfully deceive simple men For they dare promise and teach that in their Church that is in the conventicle of their communion is to be found a great and speciall yea and a certain personall grace of God So that whosoever be one of their crew they shall straightwayes without any labour without any study without any industry yea although they never seek nor crave nor knock have such speciall dispensation that they shall be carried up with the hands of Angels that is preserved by Angelicall protection that they never hurt their foot against a stone that is that they never can be scandalized But some man will say If the Devil and his Disciples whereof some be false Apostles false Prophets and false Teachers and all perfect Hereticks do use the Scriptures cite their sayings bring forth their promises what shall Catholick men do How shall the children of the Church behave themselves How shall they in the holy Scriptures discern truth from falshood To which I answer that They must have great care as in the beginning of this Treatise I said holy and learned men taught me that they interpret the Divine and Canonicall Scripture according to the Tradition of the Universall Church according to the rules of the Catholick
Five Treatises viz. THE GOLDEN TREATISE OF THE Antient and Learned Father Vincentius Lirinensis THE VERITIE OF CHRISTIAN FAITH THE FELICITIE OF A CHRISTIAN LIFE Written by Hierome Savonarola THE PROFIT OF BELIEVING By Saint Augustine S. AVGVSTIN'S BOOK DE Cura pro Mortuis * ⎠* PRINTED Anno Dom. MDCLI THE GOLDEN TREATISE OF THE Antient and Learned Father Vincentius Lirinensis Written about twelve hundred years since FOR The Antiquity and Universality of the Catholick Religion against the profane Novelties of all Heresies Translated into English by A. P. Very profitable for all such as desire in these dangerous times to embrace the true Gospel of Jesus Christ and to remain free from all infection of false doctrine as in the Preface more at large is declared * ⎠* Printed Anno Dom. 1651. TO THE CHRISTIAN Reader zealous of Truth and desirous of Salvation A. P. wisheth the knowledge of the one in this life and the fruition of the other in the life to come I PRESENT thee here gentle Reader the ancient Father Vincentius Lirinensis Native indeed of France but clothed in an English habit a Book though little yet learned no lesse profitable then pleasant of smal volume if thou respect the quantity but of rare price if thou consider the quality The Discourse is not of gathering and scraping together the pelf of this world which choaketh the heavenly seed of Gods word and putteth man in a dangerous state if we credit him who being rich for our sake became poor Mat 13.22 and 19.24 it disputeth not of attire nor of the art of pampering this corruptible carcase which brought that gay belli-god of whom we read in the Gospell Luc. 16. to the furious flames and endlesse torments of Hell fire it prosecuteth not wicked and wanton discourses which corrupt good manners being in very deed the bellowes to kindle the coles of carnality the nources of unchaste thoughts and the very bait with which the Devil doth daily angle and catch the unfortunate souls of men But it handleth that which redoundeth to the benefit of our soul created to the image of God and sheweth us the way how we may so govern this frail vessel of ours in the tempestuous Sea of this wicked world that at last we may safely arrive at the port and barbour of Celestiall happinesse For if the first step to heaven be to believe aright and the foundation and ground of all salvation be faith as I think no man can doubt that believeth that there is any God or truth at all then cannot this golden Treatise but be acceptable to all such as love Jesus Christ and tender the salvation of their souls being as it were the heavenly pillar of fire that may guide us through the desert of this world unto the land of promise Exod. 13. and that glittering star to lead us unto the new born King of the Jews and Saviour of mankind Mat. 2. But to the end that thou mayst more plainly and particularly view the excellency and great necessity of this rare book and as it were with Moses from the top of Mount Nebo contemplate the land of Canaan flowing with Milk and Honey Deut. 34. I will briefly set down such motives as invited me to the labour of translating it for the self same as I verily think cannot but in flame thee to the diligent reading of it also Three principall reasons then especially moved me The first was because it is very ancient being written above eleven hundred years past for it was composed three years after the generall Councell of Ephesus as appeareth in the conclusion of the book And as the Authour himself is of great antiquity so is his doctrine more antient being the self same which flourished in his time and came from the Apostles of Christ which thing as it was never of any good man doubted of so it is also most apparent First by sound reason grounded in Gods word because when any man writeth ought concerning faith and religion and the same is not controld of any of that time it is an evident argument that it was consonant to the doctrine then generally taught and received otherwise those Prestours and Doctours which God as S. Paul saith hath given that we he not little ones wavering and carried about with every blast of doctrine Ephes 4. could never have held their peace but would as the Prophet admonisheth Have cried out exalted their voice like a trumpet Esa 58. as we find in like case the licentious Nicholaiâ—s noted by S. Joâ—â— for their false doctrine Apoc. 2. Himoneus and Philetus reproved by S. PAVL for an errour about the resurrection 2. Tim. 2. Secondly because the authour himself doth not only confesse the same in serting down the answer of many excellent holy and learned men which lived in his daies not only because he acknowledgeth that what he hath here written he received it from his ancestours and forefathers both which he doth is the very first entrance and generally throughout the whole book but especially for that towards the later end he so highly commendeth the generall Councell of Ephesus that is the Parliament of the world which surely he never wold have done had he not joyned with them in opinion concerning faith and religion and what their opinion was himself recordeth for he saith that those Fathers inspired by God decreed that nothing was to be beleeved but that which the sacred antiquity of out forefathers agreeing together is Christ had holden and believed Which surely is a notable argument that what faith was by Christ planted and his Disciples preached was by them carefully kept and maintained which thing is especially of us English-men to be noted because the first four Generall Councells amongst which this of Ephesus is one and the third in order are worthily allowed by act of Parliament Anno 1. Eliz. Wherefore moved with such reasons we may without all scruple or doubt not onely read this book but also embrace and entertain it as the common doctrine of that time as the religion practised and reverenced in the primitive Church as the faith and belief of the Ephesine Councell so consequently as the true doctrine of Jesus Christ Now then seeing we live in those daies in which so many new sects and doctrines such strange and monstrous opinions such superstitious and new-fangled devises flie up down the world seeing we are fallen into the later times in which Men shall heap up to themselves masters according to their own desires and shall not indure sound doctrine but avert their ears from truth and be converted to fables 2 Tim. 4. In which they shall love pleasures more then God have a shew of godlinesse but yet denying the vertue therof 2 Tim. 3. In which many scoffers shal come walking according to their own desires whodevide themselves sensuall not having the spirit In which many false Christs many false Prophets shal arise seduct many
not what is superfluous she forceth not her own she maintaineth what is not her own shee usurpeth not but with all industrie laboureth only about this one thing that is by faithfull prudent handling of our forefathers doings what by them in times past was well entered begun she polisheth what then was well polished and declared she confirmeth what then was confirmed and defined she retaineth To conclude what hath she else endeavoured by the decrees of Councells but that that doctrine which before was simplie credited the same afterward should be more diligently beleeved that religion which before was taught more slowly the same afterward should be preached more instantly That faith which before was more securely reverenced the same afterward should more carefully be practised This I say alwayes and nothing els hath the Church provoked with the novelties of Hereticks set down by the decrees of her Councels to wit onely to confirme that to posteritie by writing comprehending a great summe of things in few words often times for more easie understanding to an old article of faith giving a new name which before by tradition she had received of her forefathers CHAP. XIV BUt to return to the Apostle O Timothie quoth he keep the depositum avoyd prophane novelties of voices Avoid quoth he as a viper as a scorpion as a baâ—ilisk least they infect thee not only by touching but also with their very eyes and breath What is meant by Avoid 1 Cor. 5. that is not so much as to eate with any such what importeth this Avoid if any man quoth he come unto you and bring not this doctrine what doctrine but the Catholick and universall that which with sound tradition of the truth hath continued one the self same through all successions of times and that which shall continue to the worlds end What then Receive him not quoth he into the house nor say God save you for he that sayeth unto him God save you communicateth with his wicked works Prophane novelties of voices quoth he What is Prophane Those which have no holines in them no jote of religion wholly unknown to the Church which is the temple of God Prophane novelties of voices quoth he of voices that is novelties of opinions novelties of things novelties of senses contrarie to our forefathers faith contrarie to antiquitie which if we admit and receive of necessitie the faith of our blessed ancestours either all or a great part of it must be overthrown the faithfull people of all ages and times all holy Saints all chast all continent all virgins all widowes all Clerks all Deacons all Priests so manie thousands of Confessours so many bands of Martyrs so many famous and great cities and commonwealths so manie Islands Provinces Kings countries kingdomes nations to conclude almost the whol world incorporated by the Catholick faith to Christ their head must needs be saied so many hundreds of years to have been ignorant to have erred to have blasphemed to have beleeved they know not what Avoid quoth he Prophane novelties of voices to receive which to follow which never was the custome of Catholicks but alwayes the propertie of hereticks And to say truth what heresie hath ever peeped forth but under the name of some certain man in some certaine place and at some certaine time Who ever set abroach any heresie who first devided not himself from the consent of the universality and antiquity of the Catholick Church Which to be true examples do plainly prove For who ever before that prophane Pelagius presumed so much of mans free will that he thought not the grace of God necessary to every particular good act Who ever before his monstrous disciple Celestiut denyed all mankind to be tyed and bound with the sin of Adams prevarication Who ever before facrilegious Arius durst tear in peeces the Unity of Trinity Who ever before wicked Sabellius attempted to confound the Trinity of Unity Who ever before cruell Novatian affirmed God to be so mercilesse that he had rather the death of a sinner then he should returne and live Who ever before Simon Magus punished by Apostolicall censure from whom that old sink of filthinesse came by continuall and secret succession unto Priscilian that was the last durst ever affirme that God our Creatour was the Authour of evill that is the Authour of our wickednes impieties and horrible crimes because God as he said so made mans nature that by a certain peoper motion and impulse of an inforced will it can do nothing else but sinne desire nothing else but to offend because being provoked and inflamed with the surious rage of all vices it is with an insatiable desire carryed away headlong into the pit and sink of all filthinesse Such examples are infinite which for brevity sake I omit by all which notwitstanding it appeareth plainly and clearly that it is an usuall and common thing in all Heresies to take great pleasure in prophane novelties to loath the decrees of our forefathers and so fall from the faith by pretending the false and counterfeit name of knowledge and learning contrariwise that this is proper to all Catholicks to keep that faith which the holy fathers have left and committed to their charge to condemne prophane novelties and as the Apostle hath already said again doth say If any man shall preach otherwise then that which is received to accurse him CHAP. XV. HEre happily some man may demand whether hereticks also do use the testimony of holy scripture To which I say that they do and that very earnestly for a man may behold them ranging coursing in every part of the Bible in Moses in the Kings in the Psalms in the Apostles in the Gospels in the Prophets for whether they be amongst their own brethren or with strangers whether in private or in publick whether in talking or writing whether in the house reasting or abroad walking they almost never alleadge any thing of their owne which they do not pretend to shadow with the words of sacred scripture Read the pamphlets of Paulus Samosatenus of Priscilian Eunomius Jovinian and the rest of such like pestilent Hereticks and you shall find through all their works an huge heap of examples almost no page omitted which is not coloured and painted with the sayings of the new and old testament But the more closely they lurk under the shadow of Gods law the more carefully are they to be feared the more narrowly to be watched for they know full well that their stinking and unsavory drugs be not likely almost to please any if simply nakedly they be set forth and therefore they do temper them as it were with the sweet powder of Gods word that he which would have contemned mans erroneous invention dares not so readily reject Gods divine scripture wherein they are like to those which minding to minister bitter potions to young children do first annoint the brimâ—â—â— of the cup with hony that thereby
use and we also do expound Parables without an Allegory nor a parabolicall and literall sense which we use when in a fable or parable we do not intend to signifie that which is couched under the bare notion of the words but onely that which is raised in our conceits by those words and hath a further sense But an Allegoricall sense we call that which contains three things first that without all fiction according to the proper signification of the words the history both concerning the words actions and relations be plainly and sincerely recounted Secondly that there be some future thing signified by that thing which is done at present Thirdly that those things which are done be so fitly disposed and ordered that when they are put in execution there appear in them an insinuation of their future correlatives whence it is manisest that no created industry could ever couch such a confirmation of things in this sense but onely the divine Providence which had an infallibility of all future contingencies Also the manner of speech and context of holy Scripture is so singular that it could not have been used by any the most excellent and skilfull of all Christians although they were most exercised in all kind of knowledge for this manner of order and expression was onely granted unto them unto whom the holy Ghost vouchsafed to dictate and inspire it because although there interceded severall distances of times between those Hagiographers or holy Writers and also some of them used more elegance of writing yet the substance of the expression was alwayes the same in all which is a manifest sign that it was not Humane but Divine The same is also approved by the effects by which we gather the virtue of the cause for as I have already shewed both in this book and in another of the simplicity of a Christian life there is no nobler effect then a Christian life which cannot proceed out of any inferiour and created cause but onely from the free gift and liberall hand of Almighty God seeing therefore that that Doctrine is the chief instrument of a Christian life in which the whole form of Christian Religion doth consist it clearly appears that the same and even the manner of speech could not be Humane but Divine for experience teaches that humane learning little avails mankind to a happy and blessed life because before this light appeared to the world it was wholly drowned in a dark night of vices and confusion but after the rayes of Apostolicall Doctrine displayed themselves and the sound of Evangelicall Preachers was heard all those clouds and mists were disperst and the minds of men replenished with those beams became resplendent with a most shining serenity of truth and virtue But in case that some should deny things so long since past I will relate some domesticall examples of my own experience for I have experienced that men have been by this divine Doctrine and the manner of it more illuminated delighted and converted then by any other wherefore since the Preachers of our times neglecting this sacred Doctrine have betaken themselves to Philosophical proportions and Rhetoricall ornaments they have profited their Auditours very little or nothing at all whereas heretofore making use in their Sermons of a plain manner of speech and content onely with the instruction and textuall frequence of holy Scripture they have wonderfully inflam'd the minds of their hearers who were so mutually delighted that both in prosperity and adversity they did expresse their jubilee of mind whence they were wonderfully stirr'd up to leade most blessed and virtuous lives I call God to witnesse that I have been oftentimes preaching unto the people when I have made digressions to prove the profundity of the sacred Text unto the wits of this age to the learneder sort by Philosophicall subtilties and humane learning I have plainly perceived out of a certain impatience and aversion of my Auditory very little attention in them and this not onely of the moâ—e ignorant but even of the learned sort but as soon as I turned my self again unto the Majesty of sacred Writ either in the Interpretation of divers senses or in the relation of the histories I have seen an admirable attention in every one all fixing their eyes upon me as if they had not been living creatures but meer statues Yea I have experienced that when omitting other questions I have insisted upon the Exposition of sacred Scripture my Auditory hath been so delighted so illustrated and verity appearing so touched to the quick by Divine influence that they have immediately reform'd their lives insomuch that being delighted with no other reading or hearing any other thing renouâ—cing all terrene delights and appetites and stirring themselves up daily more and more they have lived lives more divine then humane And what I now affirm happen'd farre more frequently in those Primitive Ages when Christian Religion was but newly planted This is that Doctrine which is more piercing then the two-edged sword which imbelished the whole with virtues which defaced the worship of the devils and demolished the profane Oracles of their Idols this is that which hath dispersed a world of errours and hath been so fruitfull of all sorts of wonders as I will hereafter declare Our understanding the more purified it is the more capable it is of Verity and hence it is that so many most excellent and elevated wits have not onely extolled the praises of this Doctrine by their writings but giving testimony of it by their preaching life and manners have not doubted to spend their lives in its defence which certainly they would no way have done had they not seen almost a sensible and ocular evidence of its verity Further truth gives testimony of truth and falsity is the cause of division other disciplines arts and faculties are not contrary but as servants unto this whence most learned and skilfull Doctours who are most versed and exercised in all Sciences do most constantly maintain that there is no part of Philosophy which is repugnant or inconsistant nay which is not most fitly coherent with it and therefore it is permitted all Christians to imploy their indeavours in the gaining of all Sciences which would no way be tolerated if it were detrimentary unto the Catholique Faith there are onely some few subject to superstition which are forbidden as that of Divination being no lesse pernicious then unprofitable which by the learnedst even of the Philosophers are hissed at derided and condemned as not to be accounted amongst the Arts and Sciences And if at any time there appear any contradiction between Philosophicall and Christian Principles they are so apparantly reconciled by our Doctours that it clearly appears that all Philosophy is but the servant and hand-maid of the sacred Doctrine for the easie dissolving of objections is the certain sign of Verity It is the nature of Verity that the more it is impugned the more if it have a fit
champion is it brought to light because our understanding having Verity for its object is naturally inclined unto it as to its proper perfection and where the more it shines with greater delight it is embraced but then Verity appears most when it is most sharply impugned because in the very discussion and conflict of disputation it manifests it self Seeing therefore that Christian Doctrine having been so vehemently impugned by so many Philosophers and Tyrants hath alwayes remained invincible and victorious which the infinite volumns of Christians testifie it is consequent that its truth proceeded from Almighty God otherwise in so many conflicts it had not so long remain'd unconquer'd CHAP. IX Christian Faith proved true out of their use of Prayer and Contemplation AS Faith and the reading holy Scriptures Auscultation and Meditation is the principall cause of a Christian life so Prayer is its principall nourishment where it hath its growth and perfection for by long experience we have found in our Religion that all those who profit in our Religion and have arrived to the highest degrees of sanctity have attained it by frequent and continuall Prayer and we have observed that they have taken such gust and complacence in it that they have despised all other humane delights as vile abject and unworthy of them Nor doth this happen onely to the most eminent and learned sort of those which flourish in sanctity but it is commonly found in the simple and ignorant as well men as women and even in all those who have learned to leade a Christian life By this effect therefore we may prove the Verity of out Faith Almighty God being a pure Act the first Verity and an infinite Light the nearer a man makes his approach unto him the more abundartly doth he partake this Purity Verity and Light But man doth not make his approach unto Almighty God by corporall paces but by the purity of life elevation of mind and contemplation of Verity Seeing therefore that there can be no life more candid and more sincere then that of Christians and that then the mind of man is most pure when it is wrapt up in a soaring and extaticall contemplation of the Divine perfections it follows that man is most possessed of this Verity and Light as he is in the very act of prayer and contemplation and seeing that we find by experience that Christians as they encrease in the fervour of Devotion and frequency of Prayer are more and more confirmed in their Faith and inflamed with the love of Christ and profit in virtue we must confesse that the Faith Verity and Light of Christian Religion is Divine Our understanding affecting Verity as its proper perfection and abhorring Falsity as its greatest enemy man is in nothing so disposed for the entertaining of Verity and rejecting of contraries as in the very act of Prayer and Contemplation by which he doth most stedfastly and ardently embrace the documents of Faith which therefore cannot be erroneous Moreover all Christians in their Prayers to Almighty God do beseech him to grant that for the which they pray by the merits of Christ for in the end of every prayer they most commonly adde some such form Through Jesus Christ our Lord or Through Christ our Lord and yet they obtain admirable and incredible graces from him which if any should not believe yet certainly they must grant that which by daily experience is manifest that they obtain that which they principally seek after the righteousnesse of a virtuous life the quiet and joyfulnesse of mind so as they preferre the pious tears of Devotion farre before any delights and pleasures of the world Now certainly if Christ were not he whom our Faith proclaims him to be they could not in so great a serenity of mind and at so near a distance of so great a light be environed and buried in so great a darknesse nor would Almighty God permit them to be so grosly deceived or at least if they were obstinate in an errour he would not grant their petitions Again every cause disposing its matter for the producing its effect after it hath introduced its last disposition immediately produces it nor would it dispose the matter unlesse it meant to Introduce the form nor any cause of motion would produce it if it intended not some end of the motion produced but a just man unlesse he were invited and drawn on by Almighty God who is the first cause of all things could not elevate his mind unto him by prayer Blisse therefore being the end of prayer and a virtuous life Almighty God would not induce man unto those means of prayer and virtue unlesse he intended to make him finally blessed If therefore Christians makig progresse in virtue and prayers become more grounded and settled in their Faith and Contemplation of Christ their Faith cannot be but from Almighty God by which he leades men unto blisse Every cause grants as I may say unto its effect what it asks the effect asks of its cause it s due and proper perfections which then it is said to exact when it is rightly disposed for then the cause if not otherwise hindred delaies not the execution of the effect infusing that quantity of perfection into it which the degree of disposition doth exact which immediate execution proceeds out of its facility and goodnesse which of its nature is desirous to communicate it self Almighty God therefore being the most sovereign good questionlesse will more then other causes which have not so great goodnesse grant the petitions to this effect especially unto those which are best disposed for the receiving his favours as are Christians chiefly when they are in the act of Prayer and Contemplation but Christians ask nothing more then the light of truth according to that of the Psalmist Ill umina oculos meos nè unquam obdormiam in morte Enlighten my eyes that I never sleep in death And therefore Almighty God never denies them their request but Christians the more they pray the more they are confirmed in their Faith therefore this our discourse is of greater force Further if Christ were not God to professe himself so would be the most supreme degree of blasphemy and detestation that could be Now if Christians do pray to God the Father through Christ whom they believe to be of the same nature with the Father and the holy Ghost how doth Almighty God permit them in so great an errour arising out of ignorance and simplicity and doth not draw them out of it knowing that they serve him with their whole affection and humbly beg of him the knowledge of truth or if their obstinacy be in fault why doth he leave so great a wickednesse and treason against his Divine Majesty unrevenged or why doth he as we see him favour this errour and impiety whilst bestowing so many and great gifts on them he questionlesse grants them that which they ask at his hands Our soul as I have said doth
Glory and Dominion through all ages for ever Amen FINIS 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 mestimable value thereof and vouchsafed to redeem it at so dear a rate as with his own pretious 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 nnd loose his own soul Or what shall he give in exchange thereof 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 to please God and without pleasing of him it is impossible to be saved If thou thinkest that thou hast 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 heresies 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 fruition of unspeakable blisse or intolerable suffering of endlesse pains 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 discern 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 heresies 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 present unto thee a learned Treatise of his which he sent unto his dear and learned friend Honoratus to draw him from the Manichean heresie 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 expounded and defends the Authority of 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 manifest and evident unto the Believer In the third place he adviseth fervent and frequent prayer peace and tranquility of mind and a sequestration of affections from terrene things as aids necessary for 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 Scriptures 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 saith his Church is one fold and hath one shep-heard 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 judgement and he beseeched the Ephesians to endeavour to keep the unity of the spirit in the bond of peace Ephes 4.3 4 5. affirming
that there is one body and one spirit one hope of their calling one Lord one Faith one Baptisme and the Scripture testifieth that in the Apostles dayes the multitude of Believers were of one heart and of one soul Acts 4.32 The Universality of the Church is also twofold in time and in place this later was foretold by the Prophet Moses relating Gods promise made to Abraham of an ample posterity and that all the nations of the earth should be blessed in his seed Gen. 22.18 Gal. 3.8 by the Royall Psalmist declaring that God the Father would give unto his Son the heathen for his inheritance and the uttermost part of the earth for his possession Psal 2.8 and that he should have dominion from sea to sea and from the River to the ends of the earth Psal 72.8 and by the Prophet Isaiah affirming that all nations shall flow to the mountain of the Lords house Isa 2. v. 2. For the accomplishment of these Prophecies our Blessed Saviour declared Luke 24. v. 44. that all things must be fulfilled which were written in the law of Moses aend in the Prophets and in the Psalmes concerning him and v. 47. that repentance and remission of sinnes should be preached in his name among all uations beginning at Jerusalem and for the performance hereof he gave a commission unto his Apostles to teach all nations Matth. 28.19 and to preach the Gospel to every creature Mar. 19. v. 15. That the Church of Christ should be universall for time and continue perpetually unto the worlds end it was plainly foretold by the Prophet Isaiah who speaking of our B. Saviour saith that of the encrease of his government and peace there shall be no end Vpon the throne of David and upon his kingdome shall he sit to order it and to establish it with judgement and with justice from henceforth even for ever and that no doubt may be made of the performance hereof the Prophet addes the zeal of the Lord of Hosts will perform this And by the Prophet Daniel affirming that in the dayes of those Kings shall the God of heaven set up a kingdome which shall not be left to other people but it shall break in pieces and consume all those kingdomes and it shall stand for ever Dan. 2.44 All which was confirmed by the Angel Gabriel saying The Lord shall give unto Christ the throne of his Father David and he shall reign over the house of Jacob and of his kingdome there shall be no end Luke 1. ver 32 33. For the perpetuall settlement and establishing of this Church Christ said unto S. Peter Vpon this rock I will build my Church and the gates of hell shall not prevail against it Matth. 16.18 Touching the sanctity of the Church of Christ God by the Prophet Ezekiel saith I will set my sanctuary in the midst of them for evermore and the heathen shall know that I the Lord do sanctifie Israel when my sanctuary shall be in the midst of them for evermore Ezek 37. v. 26 28. and by the Prophet Malachi Mal. 1.11 From the rising of the sunne even to the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a peace-offering Unto this sanctity our Blessed Saviour exhorts us saying Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matth. 5.16 and Mark 7. v. 13 14. Enter ye in at the strait gate for strait is the gate and narrow the way which leadeth unto life and few there be that find it And teaching how to distinguish the good from the bad he saith v. 20. By their fruits ye shall know them As for Apostolicall succession S. Paul saith Ephes 4. v. 11 12 13. that Christ gave some Apostles and some Prophets and some Evangelists and some Pastours and teachers for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all come into the unity of faith and of the unity of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ that is as Doctour Fulk against the Rhem. Test in Ephes 4. sect 4. fol. 335. and Mr. Calvin in his Instit cap. 8. de fide sect 37 38. pag. 233. 234. do expound for ever As for the second point whether the Church of Christ can erre or no S Augustine saith that neither the violence of heathens nor the subtilty of hereticks can overthrow it which agrees with our Savionrs promise Matth. 16.18 that the gates of hell shall not prevail against it and to preserve her from all errour and heresie Christ promised to be alwayes with her even to the worlds end Matth. 28.20 and God made this covenant with her Isa 59.21 My spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever by which words saith Mr. Calvin in Comment hujus loci God promiseth that the Church shall never be deprived of this inestimable benefit to be governed by the Holy Ghost and to be suported by heavenly doctrine and to this effect he sent down the Holy Ghost to teach the Church all truth and to remain with her for ever Joh. 16.13 Joh. 14.16 Thus thou seest how S. Augustines instructions for finding out the truth are grounded in Scripture but more expressely in S. Pauls doctrine who tells us Rom. 10.17 that faith cometh by hearing and hearing is by the word of God if we ask him how men may come to heare the word of God he answers v. 14 15. How shall they hear without a preacher and how shall they preach unlesse they be sent So that faith is bred in men by hearing and believing the word of God made known unto them by preachers lawfully sent which preachers as he saith to the Ephesians Ephes 4. v. 11 12 13. are alwayes to be found in the Church of Christ and are placed there ver 14. that from henceforth we be no more children tossed to fro and carried about with every wind of doctrine by the sleighs of men and cunning craftinesse whereby they lie in wait to deceive which is an office that cannot be performed by men that are frail and subject to errour unles the Lord by his divine assistance doth preserve them from erring Doctour Field having considered the facility and solidity of this method doth advise all those to practise it that desire to be satisfied in matters of Religion in these terms Epist dedic of the Church Seeing the controversies in our time are grown in number so many and in nature so intricate that few have time and leisure fewer strength of understanding to examine them what remaineth for men desirous
frequently to see them those things are therefore most fitly done that a multitude of beleevers being gathered together and propagated by them profitable authority might be converted into customes themselves An observation S. Augustine in his first book of his Retractations and 14. Chapter alledgeth these words why sayst thou are not these things done now because they would not move unlesse they were wonderfull and if they were common and usuall they were not wonderfull and expounds them thus This I said because not so great nor all miracles are done now but not that none are also now done CHAP. XVII The Cousent of Nations beleeving in Christ ALl customes have such vertue power to winn the love and affection of men that we sooner can condemne and detest even the things that are naught and wicked in them then forsake or change them and this for the most part comes to passe when as our unlawfull appetites and deseres have gotten a dominion and predominancy over us doest not thou think that great care hath been taken about the affaires of mankinde and that they are put into a good state and condition that not only divers most learned men doe argue and contend that nothing that is earthly nothing that is fierie finally nothing that is perceptible by the corporall senses ought to be worshipped and adored for God but that he is to be prayed unto entreated and supplicated only by the understanding or intellectuall power but also that the unskilfull multitude of both sexes doth in so many and so divers nations both beleeve it and publish it that there is continency and forbearance of meates even to the most slender diet of bread and water and fastings not for one day only but also continued for divers dayes together that there is chastity even to the contempt of marriage and issue that there is patience even to the contemning of crosses and flames that there is liberality even to the distribution of patrimonies to the poore and finally so great a disesteeme and contempt of all things that are in this world that even death it self is wished and desired Few there are that do these things fewer that doe them well and prudently yet the people doe approve them hearken unto them and like them yea they love and affect them and not without some progresse of their mindes towards God and certain sparks of piety and vertue they blame and reprehend their owne weakenesse and imbecillity that they cannot doe these things This the divine Providence hath brought to passe by the predictions of the Prophets by the humanity and doctrin of Christ by the voyages of the Apostles by the contumelies crosses bloud and death of Martyrs by the laudable and excellent lives of Saints and by miracles done at convenient times in all these things worthy of so great matters and vertues When as therefore we see so great help and affistance from God and so great fruit and entrease thereby shall we make any doubt or question at all of retyring into the besome of that Church which even to the confession and acknowledgement of mankinde from the Sea Apostolike by succession of Bishops hath obtained the sovereignty and principall authority heretiks in vain barking round about it and being condemned partly by the judgement of the people themselves partly by the gravity of Councels partly also by the majesty and splendour of miracles Unto which not to graunt the chiefe place and preheminence is either indeede an extreme impiety or a very rash and a dangerous arrogancy for if there be no certain way for the minds of men to wisdome and salvation but when faith prepareth and disposeth them to reason what is it else to be ungraetfull unto the divine Majesty for his aide and assistance but to have a will to resist an authority which was gained and purchased with such labour and paines And if every art and trade though but base and easy requires a teacher or master that it may be learned and understood what greater expression can there be of rash arrogancy and pride then both to have no minde to learne the books of the divine mysteries from their interpreters and yet to have a minde to condemne the unknown CHAP. XVIII The Conclusion by way of exhortation VVHerefore if either reason or our discourse hath any wayes moved thee and if thou hast a true care of thy self as I beleeve thou hast I would have thee to hearken and give eare unto me and with a pious faith a cheerefull hope and sincere charity to addresse thy self to good Masters of Catholick Christianity and to pray unto God without ceasing and intermission by whose only goodnesse we were made and created by whose justice we are punished and chastized and by whose clemency we are freed and redeemd by which means thou shalt neither want the instructions and disputations of most learned men and those that are truly Christian nor books nor cleare and quiet thoughts whereby thou mayst easily find that which thou seekest And as for those verball and wretched men for how can I speake more mildly of them forsake them altogether who found out nothing but mischiefe and evill whilst they seek to much for the ground thereof In which question they stirre up oftentimes their hearers to enquire and search but they teach them those things when they are stirred up that it were better for them alwayes to sleep then to watch and take great pains after that manner for they drive them out of a lethargy or drowsy evill and make them frantike between which discases whereas both are most commonly mortall yet neverthelesse there is this difference that those that are sicke of a lethargy doe die without troubling or molesting others but the frautike man is dreadfull and terrible unto many and unto those especially that seek to assist him For neither is God the author of evill nor hath it ever repented him to have made any thing nor is he troubled with a storme of any commotion or stirring of the minde nor is a particle or piece of earth his kingdome he neither approves nor commands any heinous crimes or offences he never lies For these and such like things did move and trouble us when they did strongly oppose them and inveigh against them and fained this to be the doctrine of the old Testament which is a most absolute falshood and untruth Wherefore I graunt that they doe rightly blame and reprehend those things What then have I learned what thinkest thou but that when they reprove those things the Catholike doctrine is not reprehended so that the truth which I learned amongst them I hold and reteyne and that which I conceived to be false and untrue I refuse and reject but the Catholick Church hath also taught me many other things whereunto those men being pale and without bloud in their bodies both grosse and heavy in their understandings cannot aspire namely that God hath no body that no part of him
doctrine in which likewise they must of necessity follow universality antiquity and consent of the Catholick and Apostolick Church And therefore if at any time a part rebell against the whole novelty against antiquity the dissention of one or a few seduced with errour against the consent of all or the farre greater part of Catholicks in that case let them preferre the integrity of universality before the corruption of a part and in universality let them also preferre the religion of antiquity before profane novelty and again in antiquity let them preferre before the temerity of one or a few the decrees of a generall Councell if any be or if no such be found let them take that which is next hand that is to follow the opinions of many and great learned Doctours agreeing together All which faithfully soberly diligently observed and kept by Gods grace we shall without any great difficulty discover the errours of new upstart Hereticks CHAP. XIV HEre I perceive in order it followeth to shew by examples how the profane novelties of Hereticks are by bringing forth and comparing the old Doctours opinions agreeing together to be found out and condemned which ancient consent of holy Fathers is not so carefully and diligently to be sought for and followed in every small question of the Scripture but onely and that especially in the rule of faith neither yet alwayes nor all Heresies are after this sort to be impugned but onely such as be new and upstart to wit at their first springing up and before they have as hindred by the shortnesse of time falsified the rules of the antient faith and before the poyson spreading farre abroad goeth about to corrupt the Fathers works But those heresies which have already got ground and be of some continuance are not this way to be dealt withall because by long tract of time they have had opportunity to steal truth And therefore such kind of profane schisms and heresies which be of longer standing we must not otherwise convince but either onely if need be by the authority of the Scriptures or els avoid and detest them being already convicted and condemned in old time by generall Councels of the Catholick Church Therefore so soon as any infectious error begineth to break forth and for her defence to steale certain words of holy scripture and craftily and fraudulently to expound them straight-wayes for the right understanding thereof the Fathers opinions are to be gathered togither by which let any what soever new and therefore prophane doctrine growing up with out all delay be dejected speedily condemned But those Fathers opinions only are to be conferred togither which with holinesse wisdome and constancy lived taught and continued in the faith and communion of the Catholick Church and finally deserved tody in Christ or happily for Christ to be martyred whom notwithstanding we are to beleeve with this condition that whatsoever either all or the greater part with one mind plainly commonly and constantly as it were a Councell of Doctours agreeing together have decreed and set down receiving it from their ancestours holding it for their time and delivering it to their posteritie let that be had and accounted for undoubted for certain and firme truth And whatsoever any although holy and learned although a Bishop although a Confessour and Martyr hath holden otherwise then all or against all let that be put aside from the authoritie of the common publick and generall faith and reputed amongst his own proper private and fecret opinions least with great danger of eternall salvation we do according to the custome of sacrilegious Hereticks and Schismaticks forsake the trueth of the universall faith and follow the novell errour of some one man The holy Catholick mind of which blessed Fathers least any man think that he may rashly contemne The Apostle sayeth in his first epistle to the Corinthians And some verily hath God set in his Church first Apostles 1 Cor. 12. of which himself was one Secondly Prophets as Agabus was of whom we read in the Acts cap. 11. Thirdly Doctours which novv are called Tractatours vvhem also this Apostle some time narneth Prophets because their office vvas to expound and declare to the people the mysteries of the Prophets these therefore disposed and placed by God at divers times and sundry places agreeing and consenting all in one mind in Christ touching the understanding of the Catholick faith whosoever contemneth doth not contemne man but God and that we disagree not by any means from the perfect and true unitie of those Fathers the same Apostle doth earnestly beseech all Christians saying I beseech you brethren that you say all one thing and that there bee no Schismes among you but that you be perfect in one sense and in one knowledge 1 Cor. 1 And if any man separate himself from the communion of their opinion let him hear that saying of the same Apostle He is not the God of dissention but of peace ch 14. that is not of him that leaveth consent and unity but of them that remain in peace and agreement As I do quoth he teach in all the Churches of the Saints that is of the Catholicks which therefore be holy because they continue in the communion of the faith And least happily any one should contemne others and proudly require onely to be heard onely to be beleeved straight after he saith What hath the Word of God quoth he proceeded from you or hath it onely come unto you And least this might be taken as spoken slightly he addeth If any quoth he seemeth a Prophet or spirituall that is a master in spirituall matters let him be a zealous lover of unity and peace in such wise that he neither preferre his own opinion before the judgement of others neither leave or forsake the sense and common consent of all men The commandements of which things he that is quoth he ignorant of that is he that learneth not those things which he yet knoweth not or contemneth those which he knoweth he shall not be known that is he shall be thought unworthy whom amongst such as be united in faith and equall humility God should regard and look upon a greater evil then which I doubt whether any man can invent or devise which yet notwithstanding according to the Apostles commination we see to have fallen upon Julian the Pelagian who either contemned to be joined at all in opinion with his fellows or else presumed to separate himself from their societie and communion But now it is time to bring forth the example which we promised how and after what sort the judgement and opinions of holy Fathers were gathered togither that according to them by the decree authority of a Councell the rule of faith might be set down which to the end that I may more commodiously do I will here make an end of this commonitorie and so take another beginning for declaring of those things which do follow A Recapitulation of all