is false and was thought to be so by the Authour that wrote it The second kind not being of so large an extent yet no lesse damageable and hurtfull then the former is when that which is false is thought to be true and was thought to be so by the Authour that wrote it The third kind is when some truth is learned out of another mans writing which the Authour himself that wrote it understood not in which kind there is no small profit yea if thou dost consider it attentively thou shalt find that the Reader gains unto himself the whole profit of the reading An example of the first kind is this If any one should say and believe that Rhadamanthus heareth and judgeth in hell the causes of the dead because he read it in Virgils verses for this man erres two manner of wayes first for that he believeth that which he ought not to believe and secondly for that the Authour which he read is not thought to have believed it An example of the second kind may be this because Lucretius writes that the soul is made of atomes and that after death it is dissolved into the same atomes and perisheth if any one should think that this is true and that he ought to believe it for this man is not lesse unhappy for perswading himself certainly in so great a matter that to be true which indeed is false for that Lucretius by whose books he was deceived was of that opinion for what doth it avail him to be certain of the Authours opinion when as he hath made choise of such an authour not by whom but with whom he might erre and be deceived An example of the third kind is this if any one having read some place in Epicurus his works wherein he praiseth continency should affirm That he placed the chiefest good and felicity in Virtue and that therefore he ought not to be blamed nor reprehended now though Epicurus believes that the chiefest happinesse of man consists in corporall pleasures yet what prejudice doth this man receive and sustain by his errour when as he holds not so filthy and hurtfull an opinion nor for any other cause is he pleased with Epicurus but for that he conceives him not to have held so bad an opinion as ought not indeed to have been held and maintained this errour is not onely humane and pardonable but also oftentimes most worthy of a man for what if a man should make me this relation touching one of my loving friends that my friend when he was come to mans estate told him in the hearing of many that his infancy and childhood had been so pleasing and delightfull unto him that even he swore he would lead such a life afterwards and that I had received such certain proofs of the truth of this matter that I could not without shame and impudency deny it should I seem worthy of blame and reproof if I should think that when he said this he meant and intended to signifie thereby that he took much delight in an innocent life and a mind alienated from those appetites and desires wherewith mankind is wont to be involved and thereupon my love and affection towards him should be much increafed although perhaps the young man having been foolish in his tender age had greatly affected a certain liberty in playing and eating and sluggish rest for suppose he had died after I had received this relation touching him and no body could be found that could tell me what his judgement and opinion was herein would any one be so mischievous and wicked as to fall out and be angry with me for praising his resolution and intention according to the intelligence which had been delivered and imparted unto me Yea what if a just valuer and esteemer of things should perhaps make no difficulty to praise and commend my good will and opinion for that I was taken and delighted with innocency and being a man would rather frame a good conceit of another man in a doubtfull matter even when he spake otherwise then he ought to have done CHAP. V Of the truth of the Holy Scripture NOw thou hast heard the three kinds of errour into which men may fall that reade any thing hear also so many conditions and differences of the same Scriptures for it is necessary that so many do occurre for either some one hath written a profitable work and another doth not rightly and profitably understand it or the writer and the reader have both bestowed their labours unprofitably or the reader doth well and rightly understand but the Authours work is uselesse and unprofitable Of these three kinds the first I disallow not the last I esteem not for whether can I blame an Authour whose work is not well and rightly understood if he be no way guilty of that fault nor can I be troubled to see an Authour read that hath not known the truth when I see that his readers do receive no hurt nor prejudice thereby wherefore there is one kind that is most approved and is most purged and cleansed from errour which is when not onely good works are set forth but are also well and rightly understood by their readers yet notwithstanding that also is divided into two kinds and it is not wholly free from errour for it happeneth oftentimes that the writer hath a good meaning and the reader hath fo too but another then he and oftentimes a better conceit oftentimes a lower and yet one that is commodious and profitable but when as we attain to the true sense and meaning of the Authour which we reade and the work much conduceth to the leading of a good life the truth appears abundantly therein and there is no gap nor passage that lies open to falshood and deceit This kind is very seldome to be found when the discourse is about things that are extremely hard and obscure neither in my opinion can it be clearly and manifestly known but onely be believed for by what proofs or arguments can I so perfectly gather what the will of a man is that is absent or dead that I can swear and take my oath what it is when as if he were asked even being present there might be many things which he might most officiously conceal and hide although he were not a wicked man but to know the quality of the Authour I think it nothing avails to the knowledge of the matter yet neverthelesse he highly deserves to be reputed and esteemed to be a good man who by his books and writings affords great assistance unto mankind and to posterity Now I would have the Manichees to tell me in which kind they place the errour which they conceive of the Catholick Church If in the first it is a grievous fault indeed but we need not seek farre to know how to defend it for it is sufficient to deny that we understand it as they conceive when they inveigh against it If in the second it is
Very necessary it is being thus fore-warned of God that before all things we take great heed not to be perverted and seduced by erroneous teacheâ—s or false Prophets but on the contrary do diligently preserve our faith the light of our souls the root foundation of al goodness with our which it is impossible to please God as S. Paul saith Wherin we can take no better course no way more sure then to repair to the time of the primitive Church when the bloud of Christ was yet fresh bleeding in mens hearts when the Gospel was instantly preached firmly beleeved sincerely practised confirmed by miracles established by the death of so many Martyrs especially being exhorted hereunto by the holy scriptures for as by them we are admonished of the dangers and troubles of the later dayes so are we for a preservative against them sent to ancient times to conduct us to Gods true religion Stand saith the Prophet leremy Chap. 6. upon the way and inquire of the ancient paths which is a good way walk in that and you shal find rest for your selves Solomon likewise in his Proverbs admonisheth us in this sort Do not passe the ancient bounds which thy Fathers have set down Chap. 22. And in Ecclesiasticus Ch. 8. Do not set light by the report of thy elders for they have learned of their forefathers because of them shalt thou learn understanding and in the time of necessity shalt thou give answer To the end therefore gentle Reader that thou be not carried away with the sweet benedictions of those licentious masters with which the later times according to the predictions of the Apostles should be much pestered nor seduced with the erroneous doctrine of those false Prophets and false Christs of which the son of God the true Prophet and true Christ hath forewarned us and that thou mayest find out a good way to walk in and keep thee within the ancient bounds set down by our forefathers and by their report learn wisdome and understanding I am to request thee to vouchsafe the reading of this old Father newly translated and I nothing doubt but thou wilt give that censure which the Queen of Sheba gave of the wisdome of Solomon 3. Reg 10. The second reason which set me forward was for that I find this book not written against some one or a few particular false teachers as St. Augustine and divers ancient learned Doctours did against the Arians Pelagians and such like but against all heresie or erroneous doctrine whatsoever which is a thing of so great importance as I know not what can be devised more What gold were too much or what treasures too dear for that medicine which had virtue to cure all diseases False doctrine and heresie is a great sore a canker more pestilent then any corporall infirmity whatsoever seeing this worketh onely the temporall destruction of our body but that causeth death both of body and soul everlasting In other books we find the confutation of some speciall point of false doctrine in many the overthrow of divers but to destroy all at one blow and those each so contrary to themselves so distinct for time so divers for place so many for number is a property peculiar onely to this most excellent treatise and therefore it may fitly be compared to that miraculous pond whereof we read in the Gospell John 5. which cured all diseases for as that water moved by the Angell cured whatsoever infirmity of him that first entred in so this book written no doubt by the motion of the holy Ghost hath force to cure any such as is corrupted with erroneous doctrine or to preserve him from all infection if he vouchsafe to enter in that is to read it to consider and weigh diligently what is said and discoursed of The reason why this book hath this rare quality in my opinion is because it sheweth the right way of expounding Gods divine Scripture in which so many to the great danger of mens souls do so greatly go a stray and therefore as David overthrowing Golias the chief Champion of the camp put all the Philistins to flight 1 Reg. 17. so no marvell though this ancient Authour discovering the false expositions and glosses of sacred Scripture the principall pillar of all poisoned doctrine overthroweth also all wicked heresie The third and last motive which incouraged me to this labour and ought partly to move thee to the reading is the brevity of the work the finenesse of the method the eloquence of the stile and therefore if long and large volumes do little please this is short which cannot cause dislike if confusion be ingrate full a methodicall order can not but like thee if a stile harsh and course fitteth not thy taste then I trust that which is fine pleasant and delicate will content thy humour Onely I am to crave pardon that my rough and rude English nothing answereth his smooth and curious Latin And therefore I could wish thee if skill serveth rather to consult with the authour himself then to use the help of his rude interpreter otherwise for such as be not of so deep reading for whom especially I have taken this pain I am to desire that they nothing dislike the sovereign medicine for the wooden box nor the exquisite and rare gemme for the course casket These be the reasons Gentle Reader which especially moved me to the translating of this antient and learned Father I beseech thee as thou tenderest the salvation of thy soul that thou wouldest vouchsafe to reade him attentively in whom thou shalt see clearly as in a glasse the faith of our fore-fathers the religion of the primitive Church and in whom thou shalt find by Gods word and authority of sacred Scripture the madnesse of all Hereticks crushed in pieces and that in a short methodicall and eloquent Treatise The Holy Ghost which moved no doubt this antient learned Father to the writing of this Work incline and move thy heart to the diligent reading and sincere following of the same * ⎠* An Advertisement in the reading of the XIII Chapter of the Verity of Christian Faith THe Reader is desired to take notice that wheresoever in this treatise the term Adoration is applied unto the Mother of God or to any other person or thing beside God himself it imports only Dulia that is such an inferiour degree of reverence and veneration as creatures may be capable of according to the severall degrees of excellency which is in them and according at the Word is frequently understood in Holy Scripture viz. Gen 23 7. 12. †18 2. †19 1. †50 18. Acts. 10 25. Dan. 2 46. Matth. 2 2.8.1 Chron. 29 20. Exod. 3 15. †33. 10. Jos 5 14. 15. Apoc. 19 10. †22 9. and not to signifie that supream Honour and estimation which is incommunicable and proper onely to God Almighty and commonly called from S. Austin Latria Errata's in the Profit of Believing In
no lesse grievous but the same 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 convinced 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 O Honoratus I call mine own conscience and God who inhabits pure fouls to witnesse that I judge and esteem nothing to be more wise nothing more chaste nothing more religious 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 Expositours 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 against their authours and compilers and that I may speak of those sciences wherein perhaps a Reader may erre without any heinous crime or offence who ever 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 stiffely and eagerly and yet as I conceive he understood nothing thereof Are those Scriptures 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 though they were 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 perfwade thee not to hate the Authours themselves and then to love them and this I must effect by any other means 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 eare 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 deserve 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 committed by Maro he is silent and dumb but if a Master should in his own defence affirm 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 whose 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 out 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
that we have no usuall names for these things and if I had framed any by-interpretation I should be lesse apt to 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 corrupters 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 then 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 me namely those wherein they boasted and bragged oftentimes and that 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 so 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 receive that it seems to me to be a great folly not to receive this also and if any thing displeaseth them therein presently to say it is salfe 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 esteem 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 down 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 peradventure 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 hereafter 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 dayes and three nights in the Whales belly so shall the Sonne of man be three dayes and three nights 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 Corinthians c. 10. to the 12. v. signifies that the history it self of Exodus was an Allegory of the Christian people that was to come Moreover Brethren I would not saith he that ye
things which we do not as yet fully know nor understand we are vindicated and defended from the rashnesse and temerity of opinative men As for them that say that we ought to believe nothing but that which we know they have onely regard to the name of opinion which I confesse is but base and ignominious but if any one will consider attentively that there is a very great difference between these two things whither a man thinks that he knows a thing or whither being moved by some authority he believes that which he understands that he knows not he shall certainly shun and avoid the crime both of errour inhumanity and pride Observation S. Augustine in his first book of Retractations and fourteenth Chapter would have those words The one which hath already found out the true Religion which we ought to judge most happy and most blessed so to be understood that they are most blessed not in this life but in that which we hope for and unto which we go by the way of Faith for saith he they are to be â—onceived to have found out that which is to be sought for who are there already whither we by seeking and believing that is by embracing the way of Faith do desire to arrive And again he affirms that those words To understand great and worthy and divine things it is a most blessed thing ought to be referred to eternall beatitude And upon these words 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 and upon these That we understand we attribute it to reason that we believe to authority he maketh this explication This is not so to be understood that in common discourse we should be afraid to say we know that which we believe by credible witnesses for when we speak properly we are onely said to know that which we comprehend by firm reason of mind But when we speak with words more fit to be commonly used as the Scripture also speaketh we make no doubt to say that we know both that which we perceive by our corporall senses and which we believe upon the report of credible witnesses but yet so that we understand what difference there is between the one and the other CHAP. XII That it is the safest way to Believe Wise men IF that which is not known ought not to be believed I ask then how can children obey parents and embrace them with mutuall love and affection whom they may believe not to be their parents for that who is their father it cannot be known by reason but it is believed upon the word and authority of the Mother and as for the Mother she often is not believed but Midwives Nurses and Servants For if her child may be stoln from her and another put in the place cannot she deceive being deceived and yet notwithstanding we believe and that without any doubt and staggering at all that which we confesse we cannot know and unlesse this were so who sees not but that Piety the most holy tye and bond of mankind would be violated and defiled by a most proud wickednesse and offence For who though he be a mad man can think him worthy of blame who doth perform his obliged duties unto those whom he believes to be his parents although indeed they were not On the contrary who will not think fit to have him cast out of the society of men who will not love those which perhaps are his true parents for fear lest he should love those that are false ones Many arguments may be brought to shew that nothing at all remains safe and secure in humane society if once we are resolved to believe nothing which we cannot know nor understand But now hear that whereby I am confident I shall at the present more easily draw and perswade thee that seeing the question is concerning Religion that is about the worship of God and the knowledge of Divine things those are lesse to be followed and hearkned unto who most readily promising reason do forbid and prohibite us to believe No man doubts but that all men are either fools or wise men I call not those wisemen here that are prudent ingenious and witty but those that are endued with as firm and certain a knowledge both of Divine and Humane things as man is capable to receive and do lead their lives and frame their manners conformable thereunto but as for others how learned or unlearned soever they be or whither they deserve to be praised or dispraised for the manner of their lives I repute and account them in the number of fools which being so what man though but of a slender understanding doth not plainly see that it is more wholesome and profitable for fools to obey the precepts and commands of wise men then to frame and order their lives according to their own judgements and fancies For every thing that is done if it be not rightly done it is a fault nor can any thing be by any means rightly done which doth not flow and proceed from right reason now right reason is virtue it self But amongst what sorts of men is virtue to be found but in the mind of a wise man wherefore the wiseman onely offends not but every fool offends unlesse it be in those actions wherein he doth obey a wise man for such actions do proceed from right reason nor is the fool to be accounred Master as I may say of his own actions he being as it were but the instrument or servant of the wise man Wherefore if it be better for all men not to offend then to offend verily all fools would live better if they could be servants to wise men And if this without doubt be fit and expedient in things of lesse moment as in buying or tilling a field in marrying a wife in the education and breeding of children and finally in the managing of private affairs much more is it expedient in matters of Religion For Humane things are both more easie to be known then Divine and in all things that are more holy and more excellent we sinne so much the more grievously and dangerously by how much we owe unto them a greater honour reverence and respect Wherefore thou seest that from hence forth there remains nothing more for us to do so long as we are fools but if we desire to lead a good and a religious life to seek out wise and prudent men that by obeying of them we may not so much feel the dominion of folly whilst it is in us and at the length we may become wise men our selves An Observation S. Augustine in his first book of Retractions and fourteenth chapter advertiseth that his division of men into wise men and fools is to be understood of men after they come to the use of reason whereby they are distinguished
given by the spirit the word of wisdome and to another the word of knowledge according to the same spirit To an other faith in the same spirit to another the grace of doing cures in one spirit to an other working of miracles to an other kinds of tongues to an other prophesie to an other discerning of spirits to an other interpretation of tongues And all these worketh one and the same spirit dividing to every one according as he will Of all which spirituall Gifts reconed up by the Apostle he that hath the discerning of spirits he onely is the man who knoweth the things we speak of as they ought to be known CHAP. XVII ANd such most probably was that Holy Person John the Monk whom the good Emperour Theodosius the Elder was pleased to consult concerning the event of the civill war for this man had also the gift of Prophesie as I doubt not concerning those gifts but as every one might have any one in particular and alone so How S. Aug. reverenced monks as it pleased God some one had many as this John for example of whom it is recounted that a certain woman very devout and religious being as it were passionately desirous to see him and labouring by her husband to procure it some way or other with the Holy man it not being his manner to admit the conversation of women upon any terms he refused but yet Go saith he tell your wife she shall see me at night but it shall be in her sleep and so she did The good man appeared to her and instructed her in all the duties of a faithfull wife as she her self as soon as she did awake told her husband describing the man of God to him in such form and shape as he knew him to have This truly I have heard reported by one who had it from the parties themselves The manner how apparitions are made a grave and honourable personage and worthy I think of all credit But as to the matter if I my self had ever seen that Saintly Monk as report of him that he was a man of most sweet conversation and wont most patiently to hear what men propounded to him and most wisely to give answer I would have enquired of him something pertaining to this question that is Whither himself or which is all one his spirit in the figure of his body did indeed come unto that woman in her sleep in such manner as we men dream of our selves in the shape of our bodies or else that himself being otherwise busied or sleeping yea perhaps dreaming too this vision happened to the woman by an Angel or by some other means and that he by the spirit of prophecy knowing before-hand when such a vision should be vouchsafed unto her was pleased by a kind of promise thereof to gratifie the desires of that good woman For if himself in person were present at the time of that vision certainly it was by speciall nay by wonderfull grace and priviledge that he so was not by nature or any proper faculty of his own And whither the woman saw him personally and really present or no yet surely something of like nature it was to that we reade of in the Acts of the Apostles concerning Saul Act. 9.11 of whom our Lord Jesus speaking to Ananias tells him that Saul had seen Ananias coming to him c. when as Ananias himself as yet knew not Saul nor any thing of the businesse Yea and which way soever of these that man of God should have answered me I would yet have proceeded further with him concerning the Martyrs and asked him in what manner it is that they are present either in mens sleep or otherwise to such persons as have the favour to see them sometimes viz. when and how they please and chiefly how they are present when devils in mens bodies do cry out confessing that they are tormented by them and do beseech the Martyrs to spare them Why God Almighty dispenseth his favours at the memory and intercession of Martyrs or whether such things be done indeed and immediately by Angelicall powers onely yet in the honour and commendation of Martyrs as God is pleased to command for the good of us men the Martyrs themselves in the mean time remaining in perfect rest attending wholly unto an other and much better vision wherein though separated from us yet their charities cease not to pray for us For of a truth at the Martyrs S Devils tormented by the relicks of Martyrs Gervasius and Protasius in Millain the devils did expresly and by name confesse besides sundry persons that were deceased Saint Ambrose Bishop of the place who was then alive Saints living absent torment devils in possessed bodies and entreated that he would spare them yet was he at that time busied elsewhere about other matters and knew nothing of that which passed Now supposing these things to be done sometimes as I have said by the Martyrs themselves present and sometimes by the presence of Angels by what signs they may be discerned or distinguished the one from the other none I suppose can certainly know or determine but he onely who hath the proper gift thereof which gift is distributed unto every one who hath it by the Spirit of God according as himself pleaseth That holy man John A wonderfull humility in S. Aug. mixed with great Christian piety 't is very like would have satisfied me in all these points at least thus far that either by his teaching me I should have learnt and perceived the things I heard to be true or else not being able to perceive them my self I should yet believe them upon his credit who did both know them and affirm them to be so Nay if perchance he should answer me out of holy Scripture and say Enquire not of things too high for thee Ecclus. 3 search not after things that be too hard but what our Lord hath commanded thee think on that alwayes yet even this also I should take in good part For surely there being many things so obscure and intricate that we can hardly expect to attain them perfectly in this life it should be no small advantage but to know clearly and certainly that they are not to be enquired further after as when a man studies hard to learn a thing which he supposeth perhaps will be much for his profit yet I think it doth him no harm when an other man rightly informs him how to do as well without it CHAP. XVIII TO conclude therefore things standing thus as hath been said we are not to imagine that any thing we do for the dead doth profit them save that onely which we beg for them of Almighty God by the sacrifices which we make to him on their behalf Masse Almes and Prayer profitable for the dead accord to S. Austin that is to say by the Holy Sacrifice of the Altar by Almes or by our own prayers yea even these advantage not all for whom they are made but such onely Prayers and Masses for the dead profit onely such who died in Gods Grace whose former life hath deserved that such good offices should profit them after death But because we our selves discern not certainly among the dead who are such and who are not such it is thought more expedient to do these things in generall for all the faithfull departed A pious and prudent discourse to the intent that none be omitted to whom such favours may of right belong For it is much better if it so fall out that some thing superfluous be done in regard of those who receive neither good nor harm by them then that any thing necessary should be wanting to those who have need Howbeit every man performeth these things with more diligence and devotion for his particular friends then otherwise as expecting the same measure of Charity afterwards from his own But as to this matter of Funerall and all that solemnity which we use about interring the body whatsoever is spent or done that way it is no succour or salvation to the soul but an office of pure humanity agreeable unto and issuing from that affection whereby all men naturally love their own flesh The final resolution of the question that it is good carefully to bury the dead and also to bury them in places consecrate to Martyrs and when their reliques are the reason of it yea and think it reasonable that in some cases a man should have care of his neighbours body as well as of his own and in this case especially when the spirit is gone to whom it did belong when time was to uphold and govern it And truely if they who believe not the resurrection of the flesh do yet perform such things to their dead how much more ought we to do so who believe not onely that the dead body shall rise again and live for ever but that the performance of such good offices towards them is it self in some sort a testimony of that Faith But that we bury them at the Memories of the Martyrs as I have said before in this respect onely it seems to me to advantage the dead namely that thereby the affection of his friends praying for him and commending him to the Patronage of these martyrs may be increased Thus have you my answer framed as well as I could unto such points as you thought expedient to enquire of me if it seems overlong I desire you would pardon me and impute it to the delight and affection I have to hold discourse with you As for the book it self I intreat your venerable Charity would let me know by your letters ere long what you think of it I believe it will be much more welcome for the bearer's sake viz. our Brother and fellow-Priest Candidianus whom for the report your letters gave of him I received with all affection and dismissed again as much against my will For verily he much comforted us with his presence in Christs Charity and to speak but the truth I complied with your desires much upon his instance For indeed your letters found me so distracted with other cares that you may attribute not a little to his daily solliciting and minding me thereof if you receive any competent answer to your question Deo Gratias