words will serve to confute it If in the third it is no fault at all Go to then and hereafter consider the Scriptures themselves for what do they object against the books which are called the Old Testament do they say that they are good but that we do not well and rightly understand them but they themselves receive them not Do they say that they are neither good nor rightly understood by us but this is sufficiently â—onvinced by the former defense or will they say that we rightly understand them but that the books be naught what is this but to acquit and absolve their living adversaries with whom they are in debate and to accuse those that are formerly dead with whom they have no contention nor strife Verily I do believe that all the works which those men left to posterity were profitably written and that they were great and very holy men and that that Law was made and published by Gods will and command and although my skill and knowledge be but very little in books of that kind yet this I can easily prove to be true unto one that bears an equall and an impartiall and not an obstinate and a refractory mind and I will do it when thou wilt afford me an attentive and a courteous hearing and mine own occasions will permit But now is it not sufficient for me howsoever that businesse goes not to have been beguiled nor deceived CHAP. VI That the holy Scripture is first to be loved before it can be learned OHonoratus I call mine own conscience and God who inhabits pure souls to witnesse that I judge and esteem nothing to be more 〈◊〉 nothing more chaste nothing more relâ—gious then all those Scriptures be which under the name of the Old Testament are held and embraced by the Catholick Church I know thou admirest to hear me talk thus for I cannot disguise nor dissemble the matter we have been exhorted and perswaded to believe far otherwise but truly a rasher act cannot be committed rashnesse being a fault unto which we were addicted being yet but children then to forsake the judgement of the Expositâ—urs of any kind of books who professe that they can receive them and can teach and deliver them to their disciples and to require their judgement and opinion of them who being constrained I know not for what cause have denounced a most sharp and bitter warre agâ—inst their authours and compilers and that I may speak of those scieâ—ces wheâ—ein perhaps a Reader may 〈◊〉 without any heinous crime or offâ—â—ce who evâ—r thought that the exposition of the profound and obscure books of Aristotle ought to be received from his enemy or who being desirous to learn the Geometry of Archimedes would take Epicurus to be his master against which he disputed very stiâ—fely and eagâ—â—ly and yet as â— conceive he understood nothing thereof Are those Scâ—iptures of the law most plain and easie against which they proceed with violence in vain and to no purpose as though they were exposed and lay open to the capacity of the common people I think these men are like to that woman which they themselves do laugh at and deride who being angry to hear the praises of the sunne and to have it recommended unto her by a certain Manichean woman to be worshipped as she was religiously simple starts up upon a sudden and stamping often upon the place which the sunne with his beams had enlightned thorough a window began to cry out Behold I contemn and tread under foot the sunne and thy God That this was done altogether foolishly and like unto a woman no man can deny but do not those men seem to resemble her who casting forth violent speeches and curses against the things they understand not neither why they were written nor what manner of things they be which seem as tâ—â—â—g◠〈◊〉 â—ere low and contemptible but to them that understand them they are subtile and divine think to receive some benefit thereby because unskilfull men do countenance and applaud them believe me whatsoever is contained in those Scriptures is high and divine there is truth altogether in them and most fit instruction both for the amending and reforming mens minds and it is certainly so well digested and ordered that every one may receive from thence that which is sufficient for himself if he comes prepared to take it with such piety and devotion as true Religion doth require Should I go about to prove this unto thee I must alledge many reasons and entertain thee with a longer discourse for first I must perswade thee not to hate the Authours themselves and then to love them and this I must effect by aâ—◠〈◊〉 â—eansâ— rather then by expounding their opinions and their writings and therefore if we did hate Virgil yea if we did not love him upon the commendation of our Predecessours before we understood him we should never be satisfied in those innumerable questions touching him wherewith Grammarians are wont to be much perplexed and troubled nor should we give â—are to any man that could resolve those questions to his honour and praise but we should give countenance and shew favour unto him who by those questions would endeavour to shew that he erred and doted but now when as many men do labour to expound them and that after divers manners and every one according to his skill and ability they receive the chiefest commendation and applause by whose expositions he is found to be a better Poet and he is conceived and believed even by those that understand him not not onely to have committed no fault nor errour but to have said nothing which doth not deâ—erve much glory and praise and therefore if a Master fails but in a small question and knows not what to answer we are rather angry and offended with him then we will conceive that by any fault committâ—d by Maro he is silent and dumb but if a Master should in his own defence 〈◊〉 that so great an Authour hath committed a fault he would loose so much credit and reputation thereby that his scholars would hardly continue with him even though he should hyre them with wages and rewards How great a matter were it for us to give so much credit to those Writers by wâ—ose mouthes the Holy Ghost hath spoken as Antiquity confirmed by a long continuance doth testifie and declare but we forsooth being very wise young men and wonderfull searchers of reasons not having so much as perused those books nor sought oâ—t Masters to expound them unto us nor somewhat accused our own slownesse herein nor held them to have any judgement or understanding who affirmed that those works had for a long time been read kept and expounded thorough the whole world though that no credit was to be given unto them being moved by their words who were their enemies and offended with them by whom we were enforced with a false promise of reason to believe and embrace unheard
14. 14. Deut. 1. 33. Psal. 78. 14. and all passed through the sea Exod. 14. 22. Josh. 4 23. Psal. 78. 13. and were all Baptized unto Moses in the cloud and in the sea and did all eat the same spirituall meat and did all drink the same spirituall drink for they drank of the spirituall Rock that followed them and the Rock was Christ but with many of them God was not well pleased Num. 24. 28. and 26. 65. for they were overthrown in the wildernesse Now these things were our figures or examples to the intent that we should not lust after evil things as they also lusted Psalm 106. 14. Neither let us worship Idols as some of them did as it is written Exod. 32. 6. The people sate down to eat and drink and rose up to play Neither let us commit fornication as some of them did and there fell in one day three and twenty thousand men Num. 25. 9. Neither let us tempt Christ as some of them tempted him and were destroyed by serpents Numb. 21. 6. Neither let us murmure as some of them murmured and they perished by the destroyer Numb. 14. 37. And all these things happened to them in a figure or for an example but they were written for our admonition upon whom the ends of the world are come The same Apostle useth also a certain Allegory which is much to our purpose because the Manichees are wont to alledge it in their disputations and boast of it when writing to the Galathians he saith Gal. 4. 22 23 24 25 26. For it is written that Abraham had two sonnes the one by a bond-maid Gen. 16. 15. the other by a free-womanâ— Gen. 21. 2. but he that was by the bond-maid was born according to the flesh but he that was by the free-woman was born according to promise which things are said by an Allegory for these are the two Testaments the one from the mount Sina which gendreth to bondage which is Agar for Sina is a mountain in Arabia adjoyning to Hierusalem that now is and is in bondage with her children But Hierusalem which is above is free which is the mother of us all Here therefore those too too wicked men whilest they endeavour to frustrate the Law do enforce us to allow and approve of those Scriptures for they diligently observe that it is said that they are in bondage that are under the Law and they often alledge that last above the rest Galath. 5. 4. Christ is become of no effect unto you that are justified by the Law ye are falne from Grace We grant all these things to be true neither do we say that that Law is necessary but onely for those unto whom bondage is yet profiâ—able and expedient and therefore thaâ— it was fitly and commodiously ordained thâ—t such men as could not be reclaimd and withdrawn from sinning by reason ought to be constrained by 〈…〉 â—â—mely by the threats and terrours of those 〈…〉 even fools themselves can perceive and apprehend from which when the grace of Christ doth free us it doth not condemn that Law but it invites us for the time to come to obey his charity and not to serve and be subject to the terrour of the Law For that is a Grace that is to sâ—y a Benefit which they that yet desire to be under the bonds of the Law do not understand that the Divine Majesty hath imparted unto them whom Paul the Apostle doth deservedly reprove as though they were Inâ—idels because they did not believe that they are now freed by our Lord Jesus Christ from that servitude and bondage whereunto they were subject for a certain time by Gods most just order and disposing Hereupon it is that the same Apostle saith Gal. 3. 24. The law was our Pedaâ—â—â—â—◠〈…〉 â—â—ereâ—ore gave unto men a Pedagogue whom they should fear who gave them afterwards a master whom they should love and yet neverthelesse in those precepts and Commandments of the Law which it is not lawfull for Christians now to use such as are either the Sabbath or Circumcision or the Sacrifices and whatsoever is of that sort so great mysteries are contained and comprehended that every godly man may understand that there is nothing more pernicious and hurtfull then that whatsoever is comprised therein should be understood according to the letter that is to the native sense of the words and nothing â—ore wholesome and profitable then to have it expounded according to the spirit or spirituall sense and undeâ—standing hence it is that the letter killeth but the spirit quickeneth or giveth life 2 Cor. 3. 6. hence it is that in the reading of the Old Testament the self same veil remaineth untaken away because in Christ it is made voâ—d vers 14. for not the Old Testament but the veile thereof is made void in Christ to the end that may be understood and made manifest by him which without him is hidden and obscure and therefore the same Apostle immediately after saith But when thou shalt turn to Christ the veâ—l shall be taken away vers. 16. but he doth not say that the Law or the Old Testament shall be taken away they are not therefore taken away by our Loâ—ds grace as though unprofitable things lay hidden and were covered there but rather the veil or cover is taken away wherewith wholesome and profitable things were covered and kept close This is the benefit which they reap and receive who with a studious and a devout mind and not with a troubled and wicked spirit do seâ—k after the sense of those Scriptures and both the order of things and the causes of what is sâ—id and doneâ— and so great an accord of the Old Testament with the New even to the last tittle and so great mysteries and secrets of figures are â—â—â—â—ly and plainly 〈◊〉 and shewn that all the things that are found out by interpreting them may enforce men to confesse and grant that they are miserable and wretchedâ— that will condemn these things before they have attainâ—d to the knowledge of them Touchiâ—g tâ—ose words of the Apostlâ— The leâ—â—er killeth but the spirit quickneth as they are here expounded by S. Augustine he passeth this judgement that he did more conveniently in his opâ—â—ioâ—â— expound them in his book De Spiritu Litera though this sense is not to be rejected Lib. 1. Retract â— 14. CHAP. IV. Of three waâ—es whereby men fall into errour THat for the present the depth and profoundneste of knowledge and science being set aside I may so treat with thee as I think I ought to treat with my familiar friend that is as well as I can but not so well as I have admired to see very learned meâ— been able to do there be three kinds of errour into which men may fall when they reade any thing I will speak of every one of them The first kind is when that is thought to be true which indeed is false and was thought to be
shouldst do well to seek out a man both pious and learned or one that is esteemed and reputed so to be by the approbation and consent of many by whose instructions thou mightest become better and more expert and skilfull by his learning Such an one saist thou was not easie to be found it would be some labour and trouble to seek him There was none such in the land wherein thou didst dwell If so what cause could more profitably enforce thee to travell if he lay hid in the continent or firm land or were not there at all thou shouldst sail beyond sea if he were not there to be found by the shore thou shouldeâ—t make a voyage even unto those lands wherein the things which are contained in those books are said and reported to have been done O Honorat us have we done any such thing and yet when we were but most wretched and silly boyes we did at our own pleasure and in our own judgement condemn a Religion and that perhaps a most holy one for I speak as yet as though some doubt were to be made thereof whose fame and renown hath already possessed the whole world What if the things which â—eem in those Scriptures offensive to some that are ignorant and unskilfull be for this cause so written and set down that when such things are read as â—gree not with the sense of all sorts of men but much lesse with theirs that are holy and wise we may with more care and diligence seek out a secret and hidden meaning thereof doest thou not see how men labour to interpret the pastorall Catamite upon whom the rough shepherd poured out his affections and how they asâ—irm that the boy Alexis upon whom Plato is also said to have made some love-verâ—es signifies I know not what great and mysterious matter but that it surpasseth the judgement and understanding of unskilfull men when as indeed that Poet abounding in his inventions may without any detestable crime or offence be conceived to have published lascivious songs but were we indeed hindred and withdrawn from seeking out the true Religion either by the publishing of some law against it or by the power of them that oppose it or by the contemptible shew and appearance of men dedicated to the service of God or by any base or diâ—honest report or by the newnesse of the institution or by some hidden profession thereof No no none of these things did withdraw and hinder us all laws both divine and humane do permit men to seek out the Catholick faith and certainly it is lawfull according to humane law to hold embrace it if so long as we erre we be uncertain of the divine law We have no enemie that puts any fright or terrour into our weaknes although truth and the salvation of our souls if it be sought after where it is lawful to seek it with most safety and it cannot be found ought to be enquired for with any danger and hazard whatsoever the degrees of all powers dignities do most devoutly impart their service unto this sacred and divine worship and the very name of Religion is most honourable and hath a very great esteem and renown What hindereth us then at last to seek out carefully and to examine with a pious and diligent search whether here be that truth which though few do know and retain after the sincerest manner yet the favour and good wâ—ll oâ— aâ—l natiâ—â—s doth conâ—â—iâ—e therein All this being so imagine as I said that we now make our first enquiry what Religion we ought to embrace both for the cleansing and reforming of our souls Without doubt we must take our beginning from the Catholick Church for there are now more Christians then if the Jews were joyned with the worshippers of idols And whereâ—â— of the same Christians there be divers heresies and all would have themselves thought to be Catholicks and do call others besides themselves hereticks the Church is one as all do grant greater in multitude if thou considerest the whole world and as those that know do affirm more sincere in truth then all the reâ—t but as for truth it is another question But that which is sufficient for those that seek it is that the Catholick Church is one upon which other heresies do impose divers names when as every one of them is called by its proper name which it dares not deny where by we may understand by the judgement ofâ— Arbitratours not hindred by any favourâ— unto whom the name Catholick which all seek after ought to be attributed But lest that any one should think that this thing ought to be debated with much babling or superfluous discourseâ— there is one Church indeed wherein even the humane Laws are after a sort Christian Yet I will have no preocupation of judgement to be drawn from hence but I judge it to be a most fit beginning for the seeking out of the truth For there is no fear least the true worship of God relying upon no proper force of its own should seem to stand in need to be upheld and supported by them whom â—t ought to sustain and support but certainly it were a perfect happinesse if the Truâ—h could there be found where with most security it may be sought and retained but if it cannot it ought to be sought for in another place what danger and perill soever be incurred CHAP. VIII Of the way to the instruction of piety and of the wonderfull pains Saâ—nt Augustine took to find it out HAving thus resolved and determined these things which in my opinion are so right and just that I ought to prevail in that cause with thee whosoever were against it I will recount unto thee as well as I can what course I took to find out the true Religion when as I sought it with such a mind and resolution as I have now declared that it ought to be â—ought for When I was departed from thee beyond the Sea now staggering and doubting what I ought to embrace and what to reject which doubting daily encreased in me from the time that I gave ear unto that man whose coming unto us was as thou knowest promised as from heaven for the resolving of all the difficulties where with we were troubled and I knew him to be a man like other men but onely that he was cloquent I held a great debate and deliberation with my self being now in Italy not whether I should continue in that sect into which I was sorry and grieved that I had faln but by what means I might find out the truth for the love whereof thou canst bear me witnesse how I sighed and groaned I was often of an opinion that it could not be found out and the great waves of my thoughts and cogitations moved me to assent to the Academicks Oftentimes again when I considered as well as I could that the mind of man is endued with such vivacity and naturall strength with such