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 kâ—ow they have â—nely 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. Aâ—gâ—stine 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 aâ—d most blessed so to be understood that they are most blessed not in this life bâ—t in that which we hope for and unto which we go by the way of Faith for saith he they are to be conceived to have found out that which is to be sought for who are there alreadyâ— whither we by seeking and believingâ— 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 thingâ— 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 â—ay is to understand or whither it be committed to common fame or writing to be proâ—itably 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 beliâ—ve by credible witnesses for when â—e 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 behevâ—s to be his parents although indeed they were not On the coâ—trary 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 lesâ— 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 believâ— nothing which we cannot know nor understand But now hear thaâ— whereby I am confident I shall at the present more easily draw and perswade thee that seeinâ— the question is concerning Religion that is about the worship of God and the knowledge of Divine things those are lesâ—e 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 Humaâ—e 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 beâ— or whither they deserve to be praised or dâ—spraised for the manner of their livesâ— 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 reasonâ— nor is the fool to be accounred Master as I may say of his own actionsâ— 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 offendâ— verily â—â—l fools would live better if they could be servants to wise men And if this without doubt be â—â—t and expedient in things of lesse moment as in buying or tilling a field in marrying a wiâ—e in the education and breeding of children and finally in the managiâ—g of private affairs much more is it expedient in matters of Relâ—gion For Huâ—ane things are both more easie to be known then Divine and in all things that are more holy and more exceâ—lent we sinne so much the more gâ—ievously and dangerouslyâ— by how much we owâ— unto them a greater honour reverence and reâ—pect Wherefore thou â—â—â—st that from hence forth there remains nothing more for us to do so long as we are foolsâ— but if we desire to lead a good and a religious life to seek out wiâ—e and prudent men that by obeying of them we may not so much feel the dominion of â—olly 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
THE PROFIT OF BELIEVING Very usefull Both for all those that are not yet resolved what Religion they ought to embrace And for them that desire to know whither their Religion be true or no Written by S. Augustine LONDON Printed by ROGER DANIEL In Lovels Court near Pauls Church-yard 1651. The Preface To the well-disposed READER Learned Reader I Know thou art not ignorant that of all the affairs and businesses in this world there is none of that consequence and importance unto thee as the saving of thy soul and that our Blessed Saviour who knew best of all the inestimable value thereof and vouchâ—â—â—ed to redeem it at so dear a rate as with his own pâ—etious bloud plainly declared the importance thereof when he said in the Gospel Mat. 16. 16. What is a man profited if he shall gain the world â—nd loose his own soul Or what shall he give in exchange therâ—of Wherefore let me advise thee to seek out and embrace the true Faith and Religion for that without such a Faith according to the Apostle Heb. 11. 6. it is impossible toplease God and without pleasing of him it is impossible to be saved If thou thinkest that thou haâ—t found out the truth already and that thou dost embrace it then give me leave to tell thee that the world at this present abounds with an hundred hereâ—ies at least the embracers whereof shall not according to S. Pauls doctrine Gal. 5. 20. inherit the kingdome of God and yet as the same Apostle doth affirm Ephes. 4. 5. there is but one Lord one Faith one Baptisme so that it is an hundred to one but that thy Faith and thy Religion are false and thy salvation is in danger thereby Is there not then great reason that thou shouldest well consider whither the Faith and Religion which thou embracest be true or no when upon this resolution depends thy frâ—â—tion of unspeakable blisse or intolerable suffering of endlesse paâ—ns for all eternity How to find out the true Faith Religion it is a matter of very great difficulty not onely by reason that there are many faiths and religions in the world and of all these there is but one true and all the rest be false but also for that the controversies debated now adayes are so many and so intricate that few have leasure to study them and fewer ability to conceive and understand them yet the zeal of learned Writers hath not been wanting to satisfie men herein But what age since the Apostles dayes hath brought forth any man so able to perform so great a task as was that incomparable Doctor S. Augustine lib. 3. de Eccles. fol. 170. who as Doctour Field asserteth was the greatest and chiefest of the antient Fathers and the most famous of all the Divines which the Church hath had since the Apostles time and as Doctour Covell affirmeth in his answer to Master Burges pag. 3. hath farre excelled all others that have been or are like to be hereafter those onely excepted that were inspired by the Holy Ghost both in Divine and Humane knowledge What man since the Apostles dayes could ever so well discem true doctrine from false truth from errour and true faith from heresie as could that great S. Augustine who did not onely like another David fight against the Goliah of one heresie but like another Joshua fought the battels of the Lord against all the force and power of heresie in his dayes for fourty years together Wherefore if this great Doctour should have left any advises or instructions behinde him unto any of his dear friends that were then hereticks whereby he taught them how to find out the true faith and religion amongst so many heresiesâ— ought not such instructions to be greatly desired and if any such could be found to be highly esteemed and diligently perused Surely thou wilt say that coming from so great a Doctour and being so proper and necessary fot these times without doubt they ought Why then Learned Reader give me leave to preâ—ent unto thee a learned Treatise of his which he sent unto his dear and learned friend Honoratus to draw him from the Manichean herâ—sie to the true Religion I durst not presume to tender it unto thee in this poor English habit were I not confident that thou seekest more after the true Religion and the saving of thy soul then after vain eloquence the entising words of humane wisdome 1 Cor. 2. 4. but I will assure thee under this poore attire thou wilt find a rich and a learned discourse of great S. Augustine not onely very profitable for those that are not yet resolved in point of Religion but also for them that dere to be satisfied whither the faith and Religion which they embrace be true or no If the stile be displeasing and ungratefull unto thee know that very many of the African Fathers have harsh stiles besides consider how hard a matter it is to teach a native African to speak true English In this work first he shews how the old Testament is to be expouâ—ded and defends the Authority or it against the Manichees that rejected it Secondly he overthrowes that Manichean principle That nothing is to be believed in point of Faith which is not first by reason made manifeâ—t and evident unto the Believer In the third place he adviseth â—ervent and frequent prayer peace and tranquility of mind and a sequestration of affections from terrene things as aids necessary â—or the finding out the truth then declaring that Christ hath raised a very great and a famous Church consisting of all Nations which is to continue very visible and conspicuous even to the worlds end he exhorts Honoratus to addresse himself unto the Pastours and Teachers thereof and to learn of them the true faith and Religion This way of proceeding to find out the truth is far more short and easie then by the examination of all the points of controverted doctrine by their conformity to the holy Scripâ—ures for it consists in two points onely first in seeking out which of all the Churches is the Church of Christ and secondly whither this Church can erre or no For the finding out of the Church S. Augustine proposed four marks unto Honoratus Unity Universality Sanctity and Apostolicall Succession the which are set down very plainly in Scripture The Unity of the Church is twofold in body and in faith in regard of the first our Saviour faith his Church is one fold and hath one shepheard Joh. 10. 16. and the Apostle calls it one body 1 Cor. 12. 13. In respect of the second S. Paul earnestly exhorted the Corinthians 1 Cor. 1. 10. to speak the same thing and that there be no division amongst them but that they be perfectly joyned together in the same mind and in the same judgâ—ment and he beseeched the Ephesians to endeavour to keep the unity of the spirit in the bond of peace Ephes. 4â— 3 4â— 5. affirming that there is
of millions of fables and â—ales CHAP. VII That we ought not to judge rashly of the holy Scriptures and how and with what care and diligence the true Religion is to be sought for BUt now if I can I will accomplish that which I have begun and I will treat with thee after such a sort that in the mean time I will not expound the Catholick Faith but I will shew unto them that have a care of their souls some hope of divine fruit and of finding out the Truth to the end they may search out the great mysteries and secrets of Faith He that seeks after the true Religion doth without doubt either believe already that the Soul is immortall unto whom that Religion may be commodious and profitable or he desires to find her to be so in the same Religion and therefore all Religion is for the souls sake for the nature of the body howsoever it doth put him to no care and solicitude especially after â—eath whose soul hath taken a course by which it may become blessed Wherefore true Religion if there be any was either onely one chiefly instituted for the souls sake and this soul erres and is foolish as we see untill she gets and possesses wisdome and that perhaps is the true Religion if I seek out and enquire the cause of her erring I find it to be a thing which is extremely hidden and obscure But do I send thee to fables or do I enforce thee to believe any thing rashly I say our soul being entangled and drowned in errour and folly seeks after the way of verity and truth if there be any such to be found if thou findest not thy self thus inclined and disposed pardon me and make me I pray thee partaker of thy wiâ—dome but if thou doest let uâ— I beseech thee both together seek out the truth Imagiâ—e with thy self that no noâ—â—câ— had as yet been given unto us nor no insinuation made unto us of any Religion whatsoever Behold we undertake a new work and a new businesse Professours of Religion are I believe to be sought for if there be no such thing Suppose then that we have found men of divers opinions and in that diversity seeking to draw every one unto them but that in the mean time some amongst these do surpasse the rest in renown of â—ame and in the possession of almost all people Whether they embrace the truth or no it is a great question but are they not first to be examined and tried that so long as we erre for as men we are subject to errour we may seem to erre with mankind it self but thou wilt say Truth is to be found but amongst a few certain men if thou knowest amongst whom it is why then thou knowest already what it is Did not I say a little before that we would seek after the truth as though we were yet ignorant thereof but if by the force of truth thou doest conjecture that there be but few that embrace it and yet thou knowest not who they be what if those few do lead and rule the multitude by their authority and can dive into the secrets and mysteries of faith and can make them in a manner plain and manifest do we not see how few attain to the height of eloquence and yet the schools of Rhetoricians do make a great noise throughout the whole world witâ— companies of young men Do all those that desire to become good oratours being terrified with the multitude of unskilfull men think that they ought to addict themselves rather to the studie of the orations of Coâ—cilius and Erucius then to those of Tullius Cicero all men affect the things that are strengthened and confirmed by the authority of their ancestours The simple sort of people endeavours to learn those things which a few learned men have delivered unto them to be learned but very few there be that attain unto great eloquence fewer there be that practise it but fewest of all that grow eminent and are famous What if true Religion be some such thing what if a multitude of ignorant people frequents the Churches it is no proof nor argâ—ment that therefore none are made perfect by those mysteries and yet if so fâ—w should studie eloquence as there are few that become â—loquent our parents would never think it fit to have us recommended unto such masters When as therefore the multitude which abounds with a number of unskâ—lfull people invites us to these studiesâ— and makes us earnestly to affect that which few do obtain why will we not admit that we have the like cause iâ— Religion the which peradventure we contemne and despise to the great perill and hazard of our souls for if the most true and most sincere worship of God though it be but amongst a few yet it is amongst those with whom the multitude though wholly addicted to their appetitâ—s and desires and farre from the purity of knowledge and understandingâ— doth conâ—ent and agree which without all doubt may come to passe I ask what answer are we able to give if any one should râ—prove our â—ashnes folly for that having a great care to find out the true Religion we do not diligently search it out amongst the masters and teachers thereof if I should say the multitude hath discouraged me Why then hath it not disheartened men from the study of the liberall sciences which hardly yields any profit to this present life why not from seeking after money and getting wealth why not from obtaining dignities and honours moreover why not from recovering and preserving health finally why not from the desire of a blessed an happy life in all which affairs though many men be imployed yet few there be that ate eminent and excell You will say that the books of the Old Testament seemed to contain absurd things Who are they that affirm it namely enemies for what cause or reason they did it is not now the question but yet they were enemies you will say when you read them you understood so much by your own reading Is it so indeed if thou hadst no skill in Poetrie at all thou durst not take in hanâ—Terentianus Maurus without a master Asper Cornutusâ— Donatus and a multitude of other Authours are thought requisite for the understanding of any Poet whose verses deserve no greater esteem then the approbation and applause of a stage and thou without a guide doest undertake to reade those books and without a master darest passe thy judgement upon them which howsoever they be are notwithstanding by the confession of almost all mankind published to be holy and replenished with divine matters nor if thoâ— findest some things therein which seem unto thâ—e absurd dost thou rather accuse the dulnesse of thy witâ— and thy mind corrupted with the infection of this world as the minds of all fools are then those books which peradventure by such kind of men cannot be well conceived and understood Thou
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