Five Treatises, viz.  
THE GOLDEN TREATISE, OF THE Ancient and Learned Father Vincentius Lirinensis.  
THE VERITY OF CHRISTIAN FAITH.  
THE FELICITY 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 Ancient and Learned Father Vincentius Lirinensis.  
Written about twelve hundred years since.  
FOR The Antiquity, and Universality of the Catholic 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 less profitable than pleasant: of small 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 choketh the heavenly seed of God's 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 belly-god, of whom we read in the Gospel, Luc. 16. to the furious flames and endless torments of Hell fire: it prosecuteth not wicked and wanton discourses, which corrupt good manners, being in very deed the bellows to kindle the coals of carnality, the nurses 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 showeth 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 barber of Celestial happiness, 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 principal 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 general Council of Ephesus, as appeareth in the conclusion of the book. And as the Author himself is of great antiquity, so is his doctrine more ancient, 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 God's word; because when any man writeth aught concerning faith and religion, and the same is not controlled 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 Doctors 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 Nicholai●s noted by S. Jo●● for their false doctrine: Apoc. 2. Himoneus and Philetus reproved by S. PAUL. for an error about the resurrection. 2. Tim. 2. Secondly, because the author himself doth not only confess the same, in serting down the answer of many excellent, holy, and learned men, which lived in his days; not only because he acknowledgeth that what he hath here written, he received it from his ancestors, 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 general Council of Ephesus, that is, the Parliament of the world: which surely he never would have done, had he not joined 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 believed, 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 Englishmen to be noted, because the first four General Counsels, 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 only 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 Council & so consequently, as the true doctrine of Jesus Christ. Now then seeing we live in those days in which so many new sects and doctrines, such strange and monstrous opinions, such superstitious and new-fangled devises fly 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 endure sound doctrine, but avert their ears from truth, and be converted to fables: 2 Tim. 4. In which they shall love pleasures more than God, have a show of godliness but yet denying the virtue thereof: 2 Tim. 3. In which many scoffers shall come, walking according to their own desires whodevide themselves, sensual, not having the spirit. In which many false Christ's, & many false Prophets shall arise & seduct many: Very necessary it is being thus forewarned of God, that before all things we take great heed not to be perverted, and seduced by erroneous teacher's, or false Prophets, but on the contrary do diligently preserve our faith, the light of our souls, the root & foundation of all goodness, & with our which it is impossible to please God as S. Paul saith. Wherein we can take no better course, no way more sure, then to repair to the time of the primitive Church, when the blood of Christ was yet fresh bleeding in men's hearts, when the Gospel was instantly preached, firmly believed, 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 days, so are we for a preservative against them, sent to ancient times to conduct us to God's 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 shall find rest for yourselves. Solomon likewise in his Proverbs admonisheth us in this sort: Do not pass 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 Christ's, 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 wisdom 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 wisdom 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 Doctors did against the Arians, Pelagians, and such like) but against all heresy, 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 heresy is a great sore, a canker more pestilent than any corporal infirmity whatsoever, seeing this worketh only the temporal destruction of our body, but that causeth death both of body and soul everlasting. In other books we find the confutation of some special 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 only to this most excellent treatise: and therefore it may fitly be compared to that miraculous pond, whereof we read in the Gospel, John. 5. which cured all diseases: for as that water, moved by the Angel, cured whatsoever infirmity of him that first entered 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 showeth the right way of expounding. God's divine Scripture in which so many to the great danger of men's souls, do so greatly go a stray: and therefore as David overthrowing Goliath the chief Champion of the camp, put all the Philistines to flight, 1 Reg. 17. so no marvel, though this ancient Author discovering the false expositions and glosses of sacred Scripture, the principal pillar of all poisoned doctrine, overthroweth also all wicked heresy.  
The third and last motive which encouraged me to this labour, and aught partly to move thee to the reading is the brevity of the work, the fineness 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 methodical order can not but like thee; if a stile harsh and course fitteth not thy taste, than I trust that which is fine, pleasant and delicate, will content thy humour. Only 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 author 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 gem for the course casket.  
These be the reasons (Gentle Reader) which especially moved me to the translating of this ancient and learned Father: I beseech thee as thou tenderest the salvation of thy soul, that thou wouldst vouchsafe to read him attentively, in whom thou shalt see clearly as in a glass the faith of our forefathers, the religion of the primitive Church, and in whom thou shalt find by God's word and authority of sacred Scripture, the madness of all Heretics crushed in pieces, and that in a short, methodical, and eloquent Treatise. The Holy Ghost which moved, no doubt, this ancient 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 inferior degree of reverence and veneration as creatures may be capable of according to the several 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 signify that supreme Honour and estimation, which is incommunicable, and proper only to God Almighty, and commonly called from S. Austin Latria.   

Erratas in the Profit of Believing.  
In the Preface, Page 3. line 23. read thus, S. Augustine, who (as D. Field lib. 3. de Eccles. fol. 170. asserteth) was &c. p. 6. l. 9 for dear r. desire. p. 12 l. 20. r. pure offering.  
In the Book, p. 13. l. 15. for when r. whom. p. 50. l. 11. for one r. or. p. 82. l. 24. r. adorning. p. 85. l. 10. for reserve r. refer. p. 89. l. 16. r. probable. p. 98. l. 7. r. retractations. p. 124. l. 14. r. virtue and power. p. 125. l. 6. for divens r. divers. p. 127. l. 11. r. bosom. p. 128. l. 20. for the r. them. p. 130. l. 9 r. too. p. 133. l. 9 leave out a.   

This Golden Treatise is fitly divided into five Parts.  
From the begnining to the fifth Chapter the Author delivers a general and a regular way to discern the true Faith from heresy, by Universality and Antiquity, and satisfies the objections to the contrary.  
From the fifth to the eleventh he treats of the causes why God suffers heresies, where he brings in the fall of Origen and Tertullian, and of some heretics, Photinus, Apollinaris, and Nestorius, and sets down their heresies and the Catholic doctrine opposite unto them.  
From the eleventh to the fifteenth he shows the duty of atrne Catholic in keeping the depositum of faith, and carefully avoiding all Novelties.  
From the fifteenth to the Recapitulation he treats of the subtlety of heretics in alleging the Scriptures.  
The Recapitulation contains the substance of the former discourse.   

Vincentius Lirinensis FOR The Antiquity and Universality of the Catholic Faith against the profane Novelties of all Heresies.  
THe holy Scripture of God saying and warning us in this sort: Ask thy Fathers and they shall tell thee, thy elders and they shall report unto thee. And again, Accommodate thy ears to the words of wise men. Likewise, My son forget not these speeches but let thy heart keep my words, Deut. 52. Prov. 22. & 3.  
It seemeth unto me a stranger of this world and the least of God's servants, that it shall by his gracious help be a matter of no small profit to set down in writing what I have of holy Fathers faithfully received, being a thing very necessary for mine own infirmity, having always thereby in readiness, how by daily reading thereof I may help my weak memory. Unto which labour not only the profit to be reaped by the work, but also the very consideration of the time, and opportunity of the place moved and invited me: the time, because reason it is, that seeing it consumeth and bereaveth us of all humane and earthly things, we should also take out of it something which may avail us to life everlasting: especially seeing the terrible judgement of God, which we expect drawing near upon us, doth seriously invite and provoke us to increase our studies and exercises in religion, and the fraudulent dealing of new Heretics requireth much care and attention. The place because having forsaken the company and troubled of the world and chosen a solitary Abbey in a little town for mine abiding, where I may without any great distraction of mind put in practice that which is sung in the Psalm 45. Be vacant and see that I am God. With which reasons also accordeth the purposed end and resolution of my whole state of life, in that I have by the help of Christ, after long and divers storms induced in the waters showded myself in the harbour of a religious life (a secure port for all states of men) where contemning the blasts of variety and pride, I may pacify God with the sacrifice of humility, and so escape not only the shipwreck of this present life, but also the fire of the next.  
But now in the name of God will I set upon that, which I have taken in hand, that is, to set down i● writing such things as our forefather have delivered and committed to our charge, using herein rather the fidelity of a reporter, than the presumption of an author, meaning yet to keep this rule in my writing not copiously to lay forth all, but briefly to handle each necessary points neither that in fine and exact words, but in easy and common speech, in such sort that most things may seem rather touched then declared. Let them write delicately and pen curiously, which trust ●● either upon wit, or moved with respect of duty, enterprise any 〈◊〉 action, but for me it is sufficient, the for helping my memory or rather forgetfulness I have gathered 〈◊〉 there this Commonitory, which ●● withstanding by God's grace I 〈◊〉 daily endeavour by little and little (calling to mind such things as in times past I have learned) to correct and make more perfect. And this have I thought good to forewarn, that if happily this work of mine passing forth, fall into the hands of Censurers they do not over hastily reprehend in it that which they understand present promise to undertake with future correction better to polish and mend.  

CAHP. I.  
Enquiring therefore often with great desire, and at●●●ion, of very many excellent, holy and learned men, how and by what means I might assuredly and as it were by some general and ordinary way discern the true Catholic faith, from false and wicked Heresy. To this question I had usually this answer of them all, that whether I or any other desired to find out the fraud of Heretics, daily springing up, and to escape their snares, and willingly would continue safe and sound in religion, that he ought two manner of ways by God's assistance to defend and preserve his faith, that is first by the authority of the law of God: secondly by the tradition of the Catholic Church.  
Here some man perhaps may ask, that seeing the Canon of the scripture is perfect and most abundantly of itself sufficient for all things, what need we join unto it the authority of the Church her understanding and interpretation? The reason is this, because the scripture being of itself so deep and profound, all men do not understand it in one and the same sense, but divers men diversely this man and that man, this way and that way expound and interpret the say thereof, so that to one's thinking, so many men, so many opinions almost may be gathered out of them, for Novatus expoundeth it one way, Photinus another, Sabellius after this sort, Donatus after that: Arius, Eunomius, Macedonius will have this exposition: Appolinarius and Priscillian will have that: jovinian, Pelagius, Colestius, gather this sense: and to conclude Nestorius findeth out that: and therefore necessary it is for the avoiding of so great wind and turn of divers errors that the line of expounding the Prophets and Apostles, be directed and drawn, according to the rule of the ecclesiastical and Catholic sense.  
Again in the Catholic Church, we are greatly to consider, that we hold that, which hath been believed every where, always, and of all men: for that is truly and properly Catholic (as the very force and nature of the word doth declare, which comprehendeth all things that be truly universal) and that shall we do if we follow universality, antiquity, consent. Universality shall we follow thus, if we profess that one faith to be true which the Church throughout the world acknowledgeth and confesseth. Antiquity shall we follow, if we disagree not any whit in opinion from them, whom all know that our holy Elders and Fathers reverenced, and had in great estimation. Consent shall we likewise follow, if amongst our forefathers we hold the definitions and opinions of all or almost of all the Priests and Doctors together.   

CHAP. II.  
WHat then shall a Christian Catholic do, if some small part of the Church cut itself off from the communion of the Universal Faith? What else but prefetre the health of the whole body before the pestiferous and corrupt member? What if some new infection goeth about to corrupt not only a little part, but the whole Church? Then likewise shall he regard, and be sure to cleave unto antiquity, which cannot possibly be seduced by any crafty novelty. What if in Antiquity itself, and amongst the Ancient Fathers, be found some error of two or three men; or haply of some one City or Province? Then shall he diligently take heed that he prefer the decrees and determinations of the Universal Ancient Church, before the temerity or folly of a few. What if some such case happen where no such thing can be found? Then shall he labour, by conferring and laying together amongst themselves the ancient Father's opinions, not of all, but of those only which living at divers times, and sundry places, yet remaining in the communion and faith of one Catholic Church, were approved masters and guides to be followed: and whatsoever he perceiveth, not one or two, but all jointly with one consent, plainly, usually, constantly, to have holden, written, and taught, let him know that without all scruple or doubt he ought to believe, hold, and profess that faith, that doctrine, that religion. But for more perspicuity and light of that which hath been said: each part is to be made clear with several examples, and somewhat more at large to be amplified, lest too much brevity breed obscurity, and overmuch hast in speech take away the substance and weight of the matter.  
When in the time of Donatus, of whom came the Donatists, a great part of afric fell headlong into his furious error, and unmindful of her name, religion, and profession, preferred the sacrilegious terrietity of one man, before the Church of Christ; then all those of Afriek which detested that profane Schism and united themselves to the universal Churches of the world, they only amongst them all remaining with in the bosom of the Catholic Church could be saved, leaving certainly a notable example to their posterity how ever after by good custom the sound doctrine of all men, aught to be preferred before the madness of one or a few. Likewise when the heresy of the Arians had near corrupted not a little part, but well nigh the whole world, in such sort that (almost all the Bishops of the latin Church deceived, partly by force, partly by fraud) men's minds were covered as it were with a mist, what especially in so great a confusion was to be followed: than whosoever was a lover and a follower of Christ, and preferred ancient faith before new error, was not touched with any spot of that infection. The danger of which time doth abundantly show, what calamity entereth in, when a new doctrine is admitted. For at that time not only small matters, but things of great importance were overthrown: for not only alliance, kindred, friends, families, but also cities, commonwealths, countries, Provinces, yea & at length the whole Roman Empire, was snaken and overturned. For when the profane novelty of the Arians, like some Bellona or fury, had first taken captive the Emperor, afterward subduing all palaces to her new laws never ceased after that to trouble and confound all things private and public, holy and not holy, putting no difference betwixt good and truth but as it were from an high place did strike all at her pleasure. Then married women were defiled, widows spoiled, virgins violated, Abbeys suppressed, Clergymen vexed, Deacons beaten, Priests banished, Dungeons, Prisons, Mines, filled with holy men, of which the greater part banished the City, like exiles, pined and consumed away amongst deserts, dens, and wild beasts, with nakedness, thirst and hunger. And all this misery had it any other beginning? but because humane superstition was admitted for heavenly doctrine, well grounded antiquity subverted by wicked novelty, whilst our Superiors decrees were violated, our Father's ordinances broken, the Canons of our ancestors abrogated, and whilst the licentious liberty of profane and new curiofitie, kept not itself within the chaste limits of sacred and sound antiquity. But perhaps we devise all this of hatred to Novelty, and affection to Antiquity? Who so thinketh, at least let him give credit to blessed Ambrose who in his second book to Gratian the Emperor bewailing the sharp persecution of that time, saith thus: But now O God (quoth he) we have sufficiently washed and purged with our ruin and blood, the death of the Confessors, the banishment of Priests, and the wickedness of so great impiety, it hath manifestly appeared that they cannot be safe which have violated and forsaken their faith. Likewise in his third book of the same work. Let us therefore (quoth he) keep the precepts of our elders, & not with temerity of rude presumption, violate those seals descending to us by inheritance. None durst open that prophetical book close sealed, not the elders, not the powers, not the Angels, not the archangels: to explicate and interpret that book was a prerogative only reserved to Christ. The Preistlike book sealed by the Confessors and consecrated with the death of many Martyrs, which of us dare presume to open? which book such as were compelled to unseal notwithstanding afterward when the fraud was condemned, they sealed again, they which durst not violate or touch it became Martyrs: how can we deny their faith, whose victory we so praise & commend? We commend them I say, O venerable Ambrose, we surely commend them, and with praises admire them. For who is so senseless, that although he cannot arrive to their perfection, desireth not yet to imitate, whom no force could them remove from defending their ancestors faith: not threaten not flatter, not life, not death, not the King, not the Emperor, not men, not Devils; those I say whom for maintenance of religious antiquity, our Lord vouchsased of so high, and so great a grace, that by them he would repair the overthrown Churches, give life to the dead spiritualty, restore the overthrown glory of Priests, blot out & wash away with a fountain of heavenly tears (which God put into the hearts of the Bishops) those wicked, not books, but blottes and blurs, of new impiety, finally to restore almost the whole world (shaken with the cruel tempest of upstart heresy) to the ancient faith, from new error, to old soberness, from new madness, to ancient light, from new darkness. But in this divine virtue which they shown in the confession of their faith this thing is especially of us to be noted, that in that antiquity of the Church they took upon them not the defence of any one part, but of the whole. For it was not lawful that such excellent and famous men, should maintain and defend with so great might and main the erroneous suspicions, and those contrary each to other, of one or two men; or should stand in contention for the temerarious conspiracy of some small Province, but they did choose by following the Canons and decrees of the Catholic and Apostolic verity of all the Priests of holy Church, rather to betray themselves, than the universal ancient faith. For which fact of theirs they merited so great glory that they are accounted not only Confessors but also justly and worthily the Princes of all Confessors. Great therefore & surely divine was the example of these blessed Confessors and of every true Catholic continually to be remembered who like the seven branched Candlestick, shining with the sevenfold gifts of the holy Ghost, delivered unto all posterity a most notable example; how afterward in each foolish and vain error, the boldness of profane novelty was to be repressed with authority of sacred Antiquity.   

CHAP. III.  
NEither is this any new thing, but always usual in the Church of God, that the more religious a man hath been the more ready hath he always resisted novel inventions, examples whereof many might be brought, but for brevity sake I will only make choice of some one which shall be taken from the Apostolic sea, by which all men may see most plainly with what force always, what zeal, what endeavour the blessed succession of the blessed Apostles have descended the integrity of that religion which they once received. Therefore in times past Agrippinus of venerable memory Bishop of Carthage, the first of all mortal men maintained this assertion against the divine Scripture, against the rule of the universal Church, against the mind of all the Priests of his time, against the custom and tradition of his forefathers, that rebaptisation was to be admitted and put in practice. Which presumption of his procured so great damage and hurt to the Church, that not only it gave all heretics a pattern of sacrilege, but also ministered occasion of error to some Catholics. When therefore every where all men exclaimed against the novelty of the doctrine, and all priests in all places, each one according to his zeal did oppose, than Pope Steven of blessed memory, bishop of the Apostolic sea, resisted in deed with the rest of his fellow bishops, but yet more than the rest, thinking it as I suppose, reason so much to excel all other in devotion towards the faith, as he was superior to them in authority of place. To conclude in his Epistle which then was sent to afric, he decreed the same in these words. That nothing was to be innovated, but that which came by tradition ought to be observed. For that holy and prudent man knew well, that the nature of piety could admit nothing else but only to deliver and teach our children that religion and that faith which we received and learned of our forefathers, and that we ought to follow religion whither it doth lead us, and not to lead religion whither it please us, and that nothing is more proper to Christian modesty and gravity, than not to leave unto posterity our own inventions, but to preserve and keep that which our Predecessors left us. What therefore was then the end of that whole business? What else but that, which is common and usual, to wit, antiquity was retained, novelty exploded. But perhaps that new invention lacked patrons and defenders? To which I say on the contrary, that it had such pregnant wits, such eloquent tongues, such number of defendants, such show of truth such testimonies of scripture, but 〈◊〉 after a new and naughty fashion, that all that conspiracy and schism should have seemed unto me invincible, had not the very profession of novelty itself, so taken in hand, under that name defended, with that title recommended, overthrown the very ground of so great a schism. To conolude, what force had the Council or decree of Africa? By God's providence none, but all things there agreed upon were abolished, disannulled, abrogated, as dreams, as fables, as superfluous. And O strange change of the world, the authors of that opinion are judged and thought Catholics, the followers accounted and reputed Heretics, the masters discharged, the scholars condemned, the writers of those books shall be children of the kingdom of Heaven, the maintainers of those books shall burn in Hell. For who doubteth but holy S. Cyprian, that light of all Saints, that lantern of Bishops, and spectacle of Martyrs, with the rest of his companions shall reign with Christ for ever? And contrariwise who is so wicked to deny that the Donatists and such other pestilent Heretics, which by the authority of that Council vaunt that they do practise rebaptisation, shall burn for ever with the Devil and his Angels. Which judgement in mine opinion seemeth to have come from God, for their fraudulent dealing especially, which endeavouring under the cloak of an other man's name cunningly to frame an heresy, commonly lay hold of some dark say of one ancient Father or other, which by reason of the obscurity may seem to make for their opinion, to the end they may be thought, that whatsoever I know not what they bring forth to the world, neither to have been the first that so taught, neither alone of that opinion: whose wicked device in mine opinion is worthy of double hatred, both for that they fear not to sow their poisoned seed of heresy amongst others, and also because they blemish the memory of some holy man, and as it were with profane hands cast his dead ashes into the wind, bringing with shame that to light, which rather with silence were to be buried, following therein the steps of their father Cham, who not only neglected to cover the nakedness of venerable No, but also shown it to others to laugh at, by which fact of his he incurred so great a crime of impiety that his posterity was subject to the malediction of his sin: Gen. 9 his blessed brethren doing far otherwise, who neither with their own eyes would violate the nakedness of their reverend father, nor yet permit it to remain uncovered for others to behold, but going backward as the holy text saith, they covered him: which is as much as to say that they neither approved with heart, nor blazed with tongue the holy man's fault, and therefore they and their posterity were rewarded with their father's blessing. But to return to our purpose.   

CHAP. FOUR  
WE have therefore much to fear the sacrilege of a changed faith, of a violated religion: from which fault not only the discipline of the ecclesiastical decree doth restrain us, but the authority also of the Apostles censure deterreth. For all men know how gravely, how severely, how seriously the blessed Apostle S. Paul inveigheth against certain which with great levity. Gal. 1. Were so soon transferred from him that called them into the grace of Christ unto another Gospel, which is not another. 2 Tim. 4. That had heaped up to them solves masters according to their own desires, averting their ears from truth, being converted to fables: Having damnation because they have made void their first faith. 1 Tim. 5. Whom those men had deceived of whom the same Apostle, in his epistle to the Romans thus writeth. I beseech you brethren to mark them that make dissensions and scandals contrary to the doctrine which you have learned and avoid them, for such do not serve Christ our Lord but their own bolly: And by sweet speeches and benedictions seduce the hearts of Innocents'. Rom. 16. That enter into houses and lead captive silly women loaden with sins, which are led away with divers desires, always learning and never attaining to the knowledge of truth. 2 Tim. 3. Vain speakers and seducers who subvert whole houses teaching the things they ought not for filthy lucre: Tit. 1. Men corrupt in their mind; reprobates concerning the faith: 2 Tim. 3. Proud, and knowing nothing but languishing about questions and strife of words, that are deprived of the truth, that esteem gain to be piety: 1 Tim 6. 1 Tim. 5. And with all idle they learn to go from house to house, not only idle, but also full of words and curious; speaking things which they ought not: 1 Tim. 1. Which repelling a good conscience have made sh●pwrak about the faith: Whose profane speeches do much grow to impiety, and their speech spreadeth as a cancre. But that is also worth the noting which is written of them. But they shall prosper no further, for their folly shall be manifest to all as theirs also was. 2 Tim. 2. 2 Tim. 3, When therefore such kind of men wand'ring up and down through Provinces and Cities to set their errors to sale, came also unto the Galathians, who after they had heard them and were delighted with the filthy drugs of heretical Novelty, casting up again the heavenly Manna of the Apostolic and Catholic doctrine; The Apolstle used his authority decreeing very severely in this sort. But although (quoth he) we or an Angel from heaven evangelise unto you beside that which we have evangelized be he Anathema. Gal. 1.  
What meaneth this that he sayeth But although we, why did he not rather say But although I? That is to say, although Peter, although Andrew, although John, yea finally although the whole company of the Apostles evangelise unto you otherwise then we have evangelized, be he accursed. A terrible censure, for maintaining the possession of the first faith, not to have spared himself, nor any other of the Apostles. But this is a small matter: Although an Angel from heaven (quoth he) Evangelize unto you beside that which I have Evangelized be he Anathema: he was not contented for keeping the faith once planted to make mention of man's weak nature unless also he included those excellent creatures, the Angels. Although we (quoth he) or an Angel from heaven, not because the holy Angels of Heaven can now sinne but this is the meaning of that he saith: Although (quoth he) that might be which cannot be, whosoever he be that goeth about to change the faith which was once planted, be he accursed. But peradventure he uttered those words slightly and cast them forth rather of humane affection then decreed them by any reason grounded in God's word. God forbidden: For it followeth, and that very earnestly urged, very often repeated.  
As I have foretold you (quoth he) and now again I tell you If any body evangelise unto you beside that which you have received be he Anathema. He said not if any man preach unto you beside that which you have received let him be blessed, let him be commended, let him be received, but Anathema, that is, separated, thrust out, excommunicated, lest the cruel infection of one sheep with his poisoned company corrupt the sound flock of Christ. But peradventure this was given in commandment only to the Galathians: then likewise were these precepts following commanded only to the Galathians, to wit. If we live in the spirit, in the spirit also let us walk, let us not be made desirous of vain glory, provoking one an other, envying one another, Gal. 5. & such like which if it be absurd to say, and no man doubteth but that they were indifferently commanded to all, then certain it is, that as these precepts touching manners include all, so likewise those concerning faith and doctrine, except none. And therefore as it is not lawful for any to provoke one another, to envy one another, even so it is unlawful for any to admit or to receive any other faith or religion then that which the Catholic Church every where teacheth; or happily shall we be so mad to say that then it was commanded to curse and anathematise him that preached any otherwise then before had been preached, and that now it is not commanded, then was that likewise which is there said. But I say walk in the spirit and you shall not fulfil the desires of the flesh, then only commanded but now is not; which if it be impious & dangerous so to believe, then of necessity it followeth that as these precepts of life & manners are to be kept of all ages, so likewise those set down against innovating of religion and changing of faith, are commanded to all posterity, wherefore to preach unto Christian Catholic men, besides that which they have received never was lawful, no where is lawful, nor ever shall be lawful.  
And on the contrary to say Anathema and curse those which teach otherwise then once hath been received, was at all times needful, is every where convenient, & ever shall be requisite. Which being so, is there any man either so bold that dare teach that, which in the Church hath not been taught, or of such levity that will receive aught besides that which he hath received of the Church. Let that vessel of election, that master of the Gentiles, that trump of the Apostles, that preacher of the world, he that was acquainted with heavenly affairs, cry out, and again cry out in his Epistles, to all men, to all times, to all places, that whosoever preacheth a new doctrine is to be accursed. And on the contrary part, let certain Frogs, corruptible Gnats and Flies, such as the Pelagians be, reclaim and that to Catholics: We being your Authors (quoth they) we being your Leaders, we being your Interpreters, condemn that which before you did hold, hold that which before you condemned. Cast away your old Faith, your Forefathers Laws, your Elders Constitutions, and receive, what a God's name? I tremble to speak, for they be so proud and presumptuous, that as they cannot be maintained without sin, so neither impugned without some blot of offence.   

CHAP. V.  
BUt some man will say, why then doth God very often permit certain notable and excellent men in the Church to preach unto Catholics a new Religion. A very good question and such as deserveth a more diligent and ample discourse, unto which notwithstanding I will not answer out of mine own head, but with the authority of sacred Scripture, and the doctrine of a notable Master in God's Church: let us then hear holy Moses, let him give us the reason, why learned men, and such as for their great gift of knowledge are called of the Apostle Prophets, be sometimes permitted to preach new Doctrine, which the old Testament Allegorically calleth strange gods, because their opinions are so observed and honoured of Heretics, as the gods were of the Gentiles: thus then writeth blessed Moses in Deuteron. 13. If there shall arise (quoth he) in the midst of thee a Prophet, or one which saith he hath seen a dream, that is some Master of the Church, whose Disciples or followers suppose to teach by some revelation from God: what then? and shall foretell (quoth he) some sign or miracle, and that shall happen which he hath said: some great Master is here surely meant, and one of so deep knowledge whom his followers imagine not only to know things humane, but also to foresee future, and such as shall happen, which is fare above man's reach, as the scholars for the most part of Valentinus, Donatus, Photinus, Apollinaris, and such like did brag that their masters were. What followeth? And shall (quoth he) say unto thee let us go and follow strange Gods, which thou knowest not, and let us serve them. What is meant by strange Gods, but foreign errors, which thou knowest not, that is new and never heard of before, and let us serve them, that is believe them, follow them. What then? Thou shalt not (quoth he) hear the words of that Prophet or Dreamer. And why I pray you, is not that forbidden by God to be taught, which is by God forbidden to be heard? Because (quoth he) the Lord your God doth tempt you, that it may appear whether you love him or no, in your whole heart, and in your whole soul. The reason than is more clear than day, why the providence of God doth sometime suffer certain teachers and masters of the Church to Preach certain new opinions that your Lord God (quoth he) may tempt you. And surely a great tentation it is, when as he whom you think a Prophet, a diseiple of the Prophets, whom you esteem a Doctor and maintainer of the truth, whom you have highly reverenced, and most entirely loved, when he suddenly and privily bringeth in pernicious errors which neither you can quickly spy lead away with prejudice of your old teacher nor easily condemn, hindered with love to your old master.   

CHAP. VI  
HEre some man haply doth earnestly desire to see that proved by some Ecclesiastical examples which by the authority of Moses hath already been avouched. The demand is reasonable, and therefore of reason not long to be deferred. Wherefore to begin with those which are yet fresh in memory, and to the world best known. What kind of tentation think you was that of late days, when that ungracious and cursed Nestorius suddenly from a sheep transformed into a wolf, began to devour the flock of Christ, at such time as those which were spoiled, commonly took him for a sheep, and therefore were more subject to his cruelty. For who would have easily imagined him to have erred, whom every man knew to have been chosen with such judgement of the Empire, who was so highly in grace with the Clergy, so much beloved of all holy men, so greatly in favour with the people, who openly expounded the Scriptures, and also confuted the pestiferous error of the Jews: why could not this man, by such means easily persuade any, that he taught aright, preached aright, believed aright, who to smooth the way, and make entrance for his own heresy, persecuted and preached against the blasphemies of all others. But this was that which Moses saith: The Lord your God doth tempt you, if you love him or no. And to pass over Nestorius in whom was always more admiration than profit, more fame than experience whom for some time humane favour had made greater, than Gods grace exalted. Let us rather speak of them which endowed with many gifts and men of great industry, have been no small tentation to Catholics, as amongst the Pannonians, in our Father's memory Photinus is recorded to have tempted the Church of Sirminum, in which being preferred with the liking of all men unto the dignity of Priesthood, for sometime he behaved himself very Catholickly but suddenly like that naughty Prophet or Dreamer of whom Moses speaketh, he began to persuade the people of God committed to his charge, to follow other gods, that is strange and unknown errors, which before they were not acquainted with. But as this is usual, so that was very pernicious, that he had so great helps and furtherance for the advancing of so great wickedness: For he was both of an excellent wit, and singularly well learned, and passing eloquent, as he which both in disputation and writing was copious and grave, in either language, as appeareth by the Books which he wrote, partly in Greek, and partly in the Latin tongue. But it happened well that Christ's sheep committed to his charge very vigilant and careful in keeping the Catholic faith, did speedily remember Moses warning, and therefore albeit they admired much the eloquence of their Prophet and Pastor: yet were they not ignorant of the temptation. And therefore whom before they followed as the chief leader of the flock, the same very man afterward they avoided as a ravening wolf. Neither do we learn only by Photinus but also by the example of Apollinaris the danger of this ecclesiastical tentation, and thereby also be admonished diligently to keep and retain our faith and religion. For this Apollinaris procured his auditors great trouble & anguish of mind, whilst the authority of the Church drew them one way and the acquaintance of their master haled them another, so that wavering and tottering betwixt both, they were uncertain whether part was best to be followed. But haply he was such a one as easily deserved to be contemned. Nay he was so famous and worthy a man, that in very many things he wone credit to fast. For who surpassed him in sharpness of wit? in exercise, in learning? how many heresies in many and great books hath he overthrown? how many errors against the faith hath he confuted? That most notable and great work of thirty books in which with great weight of reason he confounded, the frantic cavils of Porphirius doth give credit to my report, and testify the truth of my relation. It were too long to rehearse up all his works for which he might have been compared to the chief pillours of God's Church, had not the profane licentiousness of heretical curiosity, by inventing I know not what new opinion spotted and discredited all his former labours, whereby his doctrine was accounted not so much an edification, as an ecclesiastical tentation.   

CHAP. VII.  
HEre some man perhaps requireth to know what heresies these men above named taught: that is Nestorius, Appollinaris, & Photinus. This pertaineth not to the matter, whereof we now entreat, for it is not our purpose to dispute against each man's particular error, but only by a few examples plainly and clearly to prove, that to be most true which Moses saith, that if at any time any ecclesiastical doctor, yea and a Prophet for interpreting the mysteries of the prophetical visions, goeth about to bring in any new opinion into the Church, that the providence of God doth permit it for our proof and trial. But because it will be profitable, I will by a little digression briefly set down what the forenamed heretics Photinus, Apollinaris, and Nestorius taught. This then is the heresy of Photinus, he affirmeth that God is as the Jews believe singular and solitary, denying the fullness of the Trinity, not beleving that there is any person of the word of God, or of the holy ghost; he affirmeth also, that Christ was only man, who had his beginning of the virgin MARY, teaching very earnestly that we ought to worship only the person of God the father, and to honour Christ only for man. This than was Photinus' opinion. now Apollinaris vaunteth much as though he believed the unity of Trinity with full & sound faith but yet blasphemeth he manifestly against our Lord's incarnation. For he saith that our Saviour either had not man's soul at all, or at least such a one, as was neither endued with mind or reason; furthermore he affirmeth that Christ's body was not taken of the flesh of the holy virgin MARY, but descended from heaven into the womb of the Virgin, holding yet doubtfully & inconstantly some time that it was coeternal to the word of God, some time that it was made of the divinity of the word: for he would not admit two manner of substances in Christ, the one divine, the other humane, the one of his Father, the other of his Mother, but did think that the very nature of the word was divided into two parts, as though the one remained in God, and the other was turned into flesh, that whereas the truth saith, that Christ is one consisting of two substances, he contrary to the truth affirmeth, of the one divinity of Christ to be two substances: and these be the assertions of Apollinaris. But Nestorius' sick of a contrary disease whilst he feigneth a distinction of two substances in Christ, suddenly bringeth in two persons: and with monstrous wickedness, will needs have two sons of God, two Christ's one that was God, and another that was man, one begotten of the Father, another begotten of his Mother. And therefore he sayeth that the holy Virgin MARY is not to be called the mother of God, but the mother of Christ, because, that Christ which was borne of her was not God but man. And if any man think that in his books he saith there was one Christ and that he preached one person of Christ, I must needs confess that he lacketh not ground to say so, for that he did either of crafty policy, the rather to deceive, that by some good things, he might the more easily persuade that which is evil, as the Apostle saith. By the good thing he hath wrought me death. R. 7. Wherefore either craftily as I said in certain places of his writings he vaunteth to believe one person in Christ, or else surely he did hold, that after our Lady's delivery, two persons became in such sort one Christ that yet in the time of our Lady's conception or delivery, and for some time after, there were two Christ's, and that Christ was born first like unto another man, and only was man and not yet joined in unity with the person of God the word, and that afterward the person of the word descended down assuming and joining himself to that man in unity of person, and although he now remain in glory assumpted for some time yet there seemeth to have been no difference betwixt him and other men. Thus than Nestorius, Apollinaris, Phatinus, like mad dogs barked against the Catholic Church: Photinus not confessing the Trinity: Apollinaris maintaining the nature of the Word convertible, and not confessing two substances in Christ, denying also either the whole soul of Christ, or at least that it was endued with mind and reason, believing for his pleasure what he liked of the second person in Trinity: Nestorius by defending either always or for some time two Christ's. But the Catholic Church believing aright both of God and of our Saviour, neither blasphemeth against the mystery of the Trinity, nor against the incarnation of Christ, for it worshippeth one Divinity in Trinity & reverenceth the equality of the Trinity in one and the same majesty, confessing one Christ, not two, and the self same both God and man, believing in him one person, yet acknowledging two substances, but yet believing one person: two substances, because the word of God is not mutable that it can be turned into flesh: one person, least professing two sons, it may seem to worship a quaternity and not to adore the Trinity.   

CHAP. VIII.  
BUt it is worth the labour to declare this matter more plainly, more substantially, more distinctly. In God is one substance and three persons; in Christ be two substances, but one person. In the Trinity there is another, and another; but not another and another thing: In our Saviour is not another, and another, but another & another thing. How is there in the Trinity another and another, but not another and another thing? Marry because there is another person of the father, another of the son, and another of the holy ghost: But yet not another & another nature, but one & the self same: How is there in our Saviour another and another thing, not another and another? because there is another substance of the divinity, and another substance of the humanity, but yet the deity and the humanity is not another and another, but one and the self same Christ, one and the same son of God, and one and the self same person, of the self same Christ and son of God. As in a man the body is one thing, and the soul is another thing, but yet the body and the soul are but one and the self same man. In Peter & Paul the soul is one thing, the body is another thing, and yet the body and the soul are not two Peter's, nor the soul is not one Paul, and the body another Paul, but one and the self same Peter, one and the self same Paul, subsisting of a double & divers nature of the body and the soul. So therefore in one and the self same Christ there are two substances, but one a divine substance, the other humane, the one of God the Father, the other of the Virgin his Mother, the one coeternal and equal to the Father, the other substantial to his Mother, yet one and the same Christ in both substances. Therefore there is not one Christ God, another Christ man, not one increated, another created, not one impassable, another passable, not one equal to the Father, another less than the Father, not one of the father, another of the mother, but one and the self same Christ, God and man, the same increated and created, the same incommutable and impassable, the same changed & suffered, the same equal and inferior to the Father, the same begotten of his Father before all times, the same conceived of his Mother in time, perfect God and perfect man; in him as God is perfect Divinity, in him as man is perfect humanity: perfect humanity I say, because it had both soul and body, yet a true body, such as our body is, and such as his mothers was; and a soul endued with understanding, with mind & reason. There is therefore in Christ, the Word, the Soul, the Flesh, but yet all these together is one Christ, one son of God, our only Saviour and Redeemer: One I say, not by any I know not what corruptible confusion, of the divinity and humanity together, but by a certain perfect, and singular unity of person: for that conjunction did not change or convert either into other (which is the proper error of the Arians) but did rather so unite both in one, that as the singularity of one and the same person remaineth always in Christ, so likewise the properties of both natures do for ever continue; so that neither God ever beginneth to be a body, nor now at any time ceaseth to be a body; which thing is also more apparent by some humane example: for not only in this world, but also in the next every man shall consist of body and soul, & yet never shall either the body be changed into the soul, or the soul ever converted into the body; but as every man shall live for ever, so for ever of necessity in each man the difference of either substance shall continue: So likewise in Christ each property of either substance shall continue for ever, saving always and reserving the unity of person. And when we often name this word Person, and say that the Son of God was made man, we must take great heed that we seem not to say that God, the Word, the second person in Trinity took upon him our actions only in imitation, and and rather in show and shadow, and not as a perfect and very man practised humane conversation: as we see used in theatres and Stages, where one man in a little time taketh upon him many parts, of which notwithstanding himself is none; for as often as we sergeant another man's actions, we so exercise his office, that yet we be not those men whose actions we take upon us; for neither a tragedy player (to use profane examples and such as the Manichees allege) when he playeth the Priest or King, is therefore a priest or king, for so soon as the tragedy endeth, that person also which he played forthwith ceaseth. God keep us from this horrible and wicked mockery. Let this madness be proper to the Manichees, which preaching abroad their own fantasies, affirm God the son of God not to have been substantively the person of man, but to have feigned the same by supposed action and conversation. But the Catholic faith affirmeth that the word of God was so made man, that he took upon him our nature & the proprieties belonging to the same, not deceitfully and in show, but truly and verily, and did such things as belong to man, as his own, and not as one that imitated other men's actions, and was verily that which in life and conversation he did show himself to be, as we ourselves also, in that we speak, understand and subsist, do not counterfeit ourselves to be men, but are verily men. For neither Paul and John (to speak of them especially for example sake) were men by imitation, but by subsistence, neither likewise did Paul counterfeit the Apostle or feign himself Paul, but was in verity an Apostle and was Paul by subsistence. In like manner God the Word, by assuming and having flesh, in speaking, doing and suffering, in flesh, yet without any corruption of his nature, vouchsafed perfectly to perform this, to wit not that he should imitate or counterfeit, but exhibit himself a perfect man, not that he should seem or be thought a very man, but should in verity so be and subsist. Therefore as the soul joined to the flesh; and yet not turned into the flesh, doth not imitate a man, but is a man, and not a man in show and appearance, but in substance: so God the Word without any conversion of himself, uniting himself to man, was made man, not by confusion, not by mutation, but by subsisting. Let that exposition therefore of a feigned & counterfeit person utterly be rejected, in which always one thing is in show, another in deed, inws eh. he that doth aught, is never the same person whom he representeth: for God forbidden, that we should believe that God the Word took upon him the person of man, after such a deceitful manner; but rather in this sort, That his substance remaining incommutable in itself, and yet taking upon him the nature of perfect man, was himself flesh, was himself a man, was himself the person of a man not deceitfully but truly, not in imitation, but in truth and substance; not finally after that sort which with action should desist, but after that manner which perfectly in substance should persist. This unity therefore of person in Christ was not framed, and finished after the Virgin's delivery, but in her very womb. For we must diligently take heed that we confess Christ not only one, but also to have been always one, because it is an intolerable blasphemy to grant him now to be one, and yet contend that once he was not one, but two, that is one after the time of his Baptism, but two in the time of his Nativity; which great sacrilege we cannot otherwise avoid, but by confessing that man was united to God in unity of person, not in his Ascension, not in his Resurrection, not in his Baptism, but in his mother's womb, and immaculate conception: by reason of which Unity of Person, both the Proprieties of God are indifferently and promiscually attributed to man, and the proprieties of man ascribed to God: hence cometh that which is written in the Scripture, That the Son of man descended from Heaven, and the Lord of Majesty was Crucified upon earth: Joan. 6. hence also it proceedeth that we say, that when our Lord's flesh was made, when our Lord's body was framed, that the very Word of God was made, the very wisdom of God was replenished with created knowledge, as in the foresight of God His hands and feet are said to be digged, Psalm. 21. From this unity of Person, I say it proceedeth, by reason of like mystery, that when the flesh of the Word of God was born of his pure and immaculate mother, we do most Catholickly believe that God himself the Word was born of the Virgin, and most impiously the contrary is maintained. Which being so, God forbidden that any one should go about to deprive the holy Virgin Mary of the privileges of God's favour as her especial glory: For she is by the singular grace of our Lord and God her son, to be confessed most truly and most blessedly to have been the mother of God, but yet not in such sort, as impious heretics imagine and suspect, who affirm, that she is to be reputed in name only and appellation the mother of God, as she forsooth which brought forth that man which afterward became God, as we say, such a woman is the mother of a Priest or Bishop, not because she brought him that then was either Priest or Bishop, but by generating that man which afterward was made a Priest or Bishop: not in that manner I say the blessed Virgin is to be called the mother of God, but rather, because, as hath been said, that most holy mystery was finished in her sacred womb, wherein by reason of a singular, and one only unity of person, as the Word in flesh is flesh, so man in God is God.   

CHAP. IX.  
BUt now what hath already been said touching the foresaid heresies, or concerning the Catholic faith, let us in few words and compendiously for memory sake repeat them over again, that thereby with more facility they may be understood, and with greater certainty retained. Accursed therefore be Photinus, not admitting the fullness of the Trinity, and affirming our Saviour Christ to have been only man. Accursed be Appollinaris, maintaining in Christ corruption of changed divinity, and bereaving him of the propriety of perfect humanity. Accursed be Nestorius, denying God to have been born of a Virgin, teaching two Christ's, and so abandoning the faith of the Trinity, bringing in a quaternity. But blessed be the Catholic Church which adoreth one God in perfect Trinity, and likewise worshippeth equality of Trinity in one Divinity, so that neither singularity of substance confoundeth propriety of Persons, nor distinction of Trinity separateth unity of Deity. Blessed I say be the Church, which believeth in Christ two true and perfect substances, but one only person, so that neither distinction of natures doth divide the unity of person, nor unity of person doth confound the difference of substances. Blessed I say be the Church, which, to the end she may confess Christ always to be and to have been one, acknowledgeth man united to God, not after our Lady's delivery, but even then in his mother's womb. Blessed I say be the Church, which understandeth God made man, not by any conversion of nature, but by reason and means of person, and that not a feigned and transitory person, but substantially subsisting and permanent. Blessed I say be the Church, which teacheth that this unity of person hath so great force, that by reason thereof by a mystery strange and ineffable, she ascribeth unto man the proprieties of God, and attributeth to God the proprieties of man. For by reason of this unity of person she confesseth, that man as he was God, descended from Heaven; and God as he was man, was made upon earth, suffered and was Crucified. Blessed therefore is that venerable, happy, and sacred confession, and comparable to those supernal praises of the Angels, who do glorify one only Lord God, yet with a triple Hagiologie: For this is the principal reason why the Church teacheth the unity of Christ, lest otherwise she should exceed the mystery of the Trinity.  
And let this suffice touching this matter, spoken by way of digression: hereafter if it please God, I will entreat and declare these points more copiously. Now to return to our former purpose.   

CHAP. X  
WE have said in the premises, that in the Church of God, the error of the master is a great tentation to the people; and the more learned he were that erred, so much the greater was the tentation: Which we shown first by the authority of holy Scripture, afterward by the examples ecclesiastical of those men, which for some time were reputed and accounted sound in faith, yet at last fell either into some other man's error, or else coined a new heresy of their own: This surely is a great matter, profitable to be learned ●●d necessary to be remembered; which once again we must inculcate and make plain by great store of examples, that all Catholics may know, that with the Church they ought to receive Doctors, and not with Doctors to forsake the faith of the Church. But I suppose that, although I could bring forth many to show this kind of tentation, yet there is almost none which can be compared to the tentation of Origen, in whom were very many gifts, ●o rare, so singular, so strange, that in the beginning any would have thought that his opinions might have been believed of all men. For if life procureth authority, he was a man of great industry of great chastity, patience, and labour: if family or learning, who more noble? being of that house which was honourable for Martyrdom, himself afterward for Christ deprived not of father only, but also spoiled of all his patrimony, and so much he profited in the mysteries of holy poverty, that as it is reported, for the confession of Christ's name he often endured much affliction. Neither was he only adorned with these gifts, all which afterward served for tentation, but was endued also with a force of wit so profound, so quick, so elegant, that he far excelled almost all other whatsoever. A man of such wonderful learning and erudition, that there were few things in Divinity, in humane Philosophy, haply nothing which he had not perfectly attained: who having gotten the treasures of the Greek tongue, laboured also about the Hebrew. And for his eloquence what should I speak of it, whose talk was so pleasant, so delectable, so sweet, that in mine opinion, not words but honey flwed from his mouth? What things were so hard to believe which with force of argument he made not plain, what so difficult to bring to pass, which he made not to seem easy? But perchance he maintained his assertions by arguments only. Nay, without question there was never any Doctor which used more examples of sacred scripture. But yet happily he wrote not much. No man living more; yea so much that in mine opinion all his works are so far from being read over, that they can not possibly all be found; who not to lack any furtherance to learning, lived also until he was passing old. But yet perchance unfortunate in his scholars. What man ever more happy, having trained up and been master to infinite Doctors, to Priests without number, to Confessors and Martyrs? Now who is able to prosecute with words, in what admiration he was with all men? in what glory? in what credit & grace? Who more zealous in religion repaired not to him, from the furthest parts of the world? What Christian did not almost worship him as a Prophet? What Philosopher did not honour him as a master? & how greatly he was reverenced, not only of private men, but also of the Empire itself, histories do speak, which report that he was sent for of Alexander the Emperor's mother, to wit, for the merit of his heavenly wisdom with the grace and love whereof he was inflamed. His epistles also testify the same thing, which with the authority of a Christian master he wrote unto Philip the Emperor, the first Christian amongst all the Roman Princes. And if any man upon our report admiteth not the testimony of a Christian touching his wonderful knowledge, and learning, at least let him receive 〈◊〉 confession of an heathen Philosop. For that impious Porphyrie ●h, that himself being but yet as were a boy, moved with his fame, availed unto Alexandria where 〈◊〉 did see him being then old, but 〈◊〉 such a one and so learned as he ●t had attained to the perfection 〈◊〉 all knowledge. Time would soon●● fail me, than I could touch though defly those notable gifts which ●●re in that man, all which notwithstanding pertained not only to 〈◊〉 glory of Religion, but also to 〈◊〉 greatness of the temptation. For ●ho is he that would willingly ●●ve forsaken a man of such wit, 〈◊〉 so deep learning, of so rare grace, ●nd would not sooner have used ●●at saying, that he had rather err ●ith Origen then believe aright ●●th others? And what should I ●●y more, the matter came to that 〈◊〉, that as the end shown, not an usual and common, but a pass●● dangerous tentation of so worthy man, so famous a Doctor, so nomble a Prophet, earried very man● from the true and sound faith of th●● Church: For this Origen so ra●● and singular a man, abusing 〈◊〉 grace of God, too insolently flatt●●ing himself, too much in his ow● wit, believing himself more th● reason would, little esteeming 〈◊〉 old simplicity of Christian religion, presuming to be wiser than another, contemning the traditions 〈◊〉 the Church, and the old Father documents, waded so far in expounding certain chapters of the Scriptu●● after a new fashion, that he dese●ed that the Church of God shou●● also say of him: If there arise up the midst of thee a Prophet, a●● a little after, thou shalt not h●● (quoth he) the words of that Prophet, and again, because (quoth h● your Lord God doth tempt you whether you love him or no. And surely it is not only a tentation, but also a great tentation, when a man seduceth secretly and by little and little the Church depending upon him (admiring his wit, knowledge, eloquence, conversation, and grace, nothing suspecting him, nothing fearing him) suddenly from the old religion to a profane and new doctrine. But some will say that origen's books be corrupted: I will not gainsay it, but rather wish it were so: for that hath both been said & written by some, not only Catholics, but also Heretics. But this is now the point we are to consider, that although not he, yet the books passing abroad under his name are a great tentation, which stuffed with many horrible blasphemies, are read and used, loved, and liked, not as the books of others, but as his works: so that although Origen gave no cause of erroneous doctrine, yet his authority hath been the occasion why the error hath been liked and followed.  
The case also of Tertullian is the very same with the former: for as Origen is to be thought the best amongst the Greek Doctors, so Tertullian without controversy is the chief of all the latin. For who was more learned than he? Who in Divinity or Humanity more practised? for by his great and wonderful capacity of wit, he attained to, and understood all Philosophy, all the sects of Philosophers, all their authors and patrons, all their learning, all sorts of histories and studies. And for his wit, was he not so excellent, so grave, so sharp, that he almost undertook the overthrow of nothing which either by quickness of wit or weight of reason he crushed not in pieces? Now who is able to set down the commendation and praise which his stile and phrase of speech deserved, which was so fraught (I know not how) with that force of reason, that such as could not be persuaded, were compelled: whose almost so many words, were so many sentences so many senses, so many victories? This is well known to Martion and Appelles, well known to Praxeas, and Hermogenes, the Jews understand this, the Gentiles have tried it, the Gnostics have proved it, and divers others have felt it: whose blasphemous opinions he hath overthrown with his many and great volumes, as it had been with thunder & lightning. And yet this man after all this, this Tertullian I say, not holding the catholic religion, that is the universal & old faith being far more eloquent than faithful, changing afterward his mind, did at last that which the blessed Confessor Hilary in a certain place writeth of him. He discredited (quoth he) with his later error his probable writings; and therefore he was also a great tentation in the Church. But hereof I will say no more, only this I add, that by his defending against the precept of Moses, for true prophesies the new madness of Montanus springing up in the Church, and those mad dreams of new doctrine of that frantic woman, he deserved that we should also say of him and his writings: If a Prophet shall rise up in the midst of thee, and strait after, thou shalt not hear the words of that Prophet. Why so? Because (quoth he) your Lord God doth tempt you whether you love him or no. We ought therefore evidently to note by these so many, so great, and divers others such weighty examples, and by the law of Deuteronomie most clearly to understand that if at any time any ecclesiastical teacher shayeth from the faith, that gods providence doth suffer that for our trial whether we love him or no in our whole heart, & in our whole soul.   

CHAP. XI.  
WHich being so he is a true and perfect sincere Catholic that loveth God's truth, that loveth his body the Church that preferreth nothing before the religion of God, nothing before the Catholic faith, not any man's authority, not love, not will, not eloquence, not philosophy; but contemning all these things, settled in faith, stable and permanent, whatsoever he knoweth the Catholic Church universally in old time to have holden, that he purposeth with himself only to hold and believe: and therefore whatsoever new doctrine, and not before heard of such a one perceives to be brought in, of some one man, beside or contrary to the old Saints and Doctors, let him know that doctrine doth not pertain to religion, but rather to tentation, for his proof and trial, especially being instructed with the saying of the Apostle St. Paul: For this is that which he writeth in his first epistle to the Corinthians: There must (quoth he) be heresies also that they which are approved may be made manifest amongst you. As though he should say. This is the cause why the authors of heresies are not strait rooted out by God, that the approved may be made manifest, that is, every one may appear how steadfastly, faithfully and constantly, he loveth the Catholic faith. And certain it is that straigh: upon the springing up of any Novelty, the weighty corn is discerned from the light chaff; then is that easily blown out of the floor which before lightly remained in the floor; for some by and by fly away, others only shaken are both afraid to perish, and ashamed to return remaining wounded, half dead, half alive, like unto those which have drunk so much poison, as neither killeth, nor well digesteth, neither bringeth death nor yet permitteth to live. O the miserable state of such persons! with what seas of cares, with what storms are they tossed! for some time as the wind driveth them, they are carried away headlong into error, another time coming again to themselves, they are shaken and beaten like contrary waves striving together, sometime with rash presumption they allow such things as seem uncertain an 〈…〉 time of pusillanimity they fear those things which are certain, doubtful which way to take, which way to return, what to desire, what to avoid, what to hold, what to let go: which misery and affliction of a wavering and unsettled heart, were they wise, is as a plaster of God's mercy towards them. For this is the reason why (being out of the safe port of the Catholic faith) they are shaken, tossed & almost killed with storms and troubles to the end they should take down the sails of their proud mind, which they vainly hoist up to the winds of novelties, and so retire and keep themselves within the most sure port of their calm and good mother; and first cast up those bitter & turbulent waters of errors, that afterward they may drink of the flowing rivers of lively and pure water. Let them learn to forget that well, which well they never learned, and those articles which the Church teacheth, and by reason are to be attained to, let them in God's name endeavour to understand, and those which surpass reason let them by faith believe.   

CHAP. XII.  
WHich being so: often times calling to mind and remembering the self same thing; I cannot sufficiently marvel at the great madness of some men, at so great impiety of their blinded hearts, to conclude, at so great a licentious desire to error, that they be not content with the rule of faith once delivered us, and received from our ancestors but do every day search & seek for new doctrine, ever desirous to add, to change, and to take away something from Religion, as though that were not the doctrine of God, which was once sufficiently revealed, but rather man's institution which cannot but by continual correction (or rather corruption) come to perfection.  
Whereas the divine scriptures cry out: Do not translate the bounds which thy fathers have set down; and, Do not judge over thy judge; and, the Serpent will by't him that cutteth the hedge; and that saying of the Apostle by which all wicked novelties of all heretics have often been cut in pieces, as it were with a spiritual sword, and always hereafter shall be: O Timothy keep the depositum, avoiding the profane novelties of voices, and oppositions of falsely called knowledge, which certain promising have erred about the faith. And yet for all this, some there be so shameless, so impudent, so obstinate, as not to yield to such force of divine scripture, not to be moved with such weight of reason nor yet shaken with such heavenly hammers, to conclude, which will not be beaten in pieces with such celestial lightning. Avoid (saith he) the profane novelties of voices. He saith not avoid antiquities, he saith not avoid antientness; nay rather, showeth what contrariwise should follow. For if novelty is to be avoided, antiquity is to be retained; if novelty be profane, antiquity is sacred. And oppositions (quoth he) of falsely called knowledge. Verily the name of knowledge in the Schools of Heretics is false, where ignorance is called knowledge; mist, reputed clearness; and darkness termed by the name of light. Which certain (quoth he) promising have erred about the faith. What promised they, when they erred about the faith? What else, but I know not what new and unknown doctrine? For you may hear some of them say. O ye unwise and silly souls, which commonly are called Catholics, come and learn the true faith, which no creature understandeth besides us, which hath been hidden many hundred of years past, but of late hath been revealed and laid open: but learn it privily, learn it secretly, for it will delight you. And again, when you have learned it, teach it secretly, that the world may not understand it, that the Church may not know it; for it is granted to few to understand the secret of so great a mystery. Are not these, think you, the words of that Harlot, which in the Proverbs of Solomon calleth unto her the passengers: Who is (quoth she) most fool amongst you, let him turn unto me. Proverbs 9 And such as be of small judgement, she exhorteth, saying: Touch willingly secret bread, and drink sweet water privily. What followeth? But he knoweth not (quoth he) how in her company earthly men do perish. Who be these earthly men? Let the Apostle declare: Those (quoth he) which have erred about the faith. But it is worth the labour more diligently to examine the Apostle his whole Chapter. O Timothy (quoth he) keep the depositum, avoiding profane novelties of voices. This exclamation O, both showeth foresight, and also argueth charity: for he foresaw certain errors which beforehand he was sorry for. Who at this day hath the place of Timothy? but either the whole Church, or especially, the whole body of Prelates, who ought themselves to have the whole knowledge of divine religion, and also to instruct others, what is meant by keep the depositum. Keep it (quoth he) for fear of thiefs, for danger of enemies, lest when men be a sleep they oversowe Cockle amongst the Wheat, which the son of man hath sowed in his field. Keep (quoth he) the depositum: What is meant by this depositum? that is, that which is committed to thee, not that which is invented of thee: that which thou hast received, not that which thou hast devised: a thing not of wit, but of learning: not of private usurpation, but of public tradition: a thing brought to thee, not brought forth of thee: wherein thou must not be an author, but a keeper: not a beginner, but a follower: not a leader, but an observer: Keep the deposttum. Preserve the talon of the Catholic faith pure and sincere, that which is committed to thee, let that remain with thee, and that deliver unto the people. Thou hast received gold, render then gold; I will not have one thing for another: Do not for gold give me either impudently lead, or craftily brass; I will not the show, but the very nature of gold itself. O Timothy, O Priest, O Teacher, O Doctor, if God's gift hath made thee meet and sufficient for thy wit, exercise and learning, show thyself Beseelel, that divine workman in building of the spiritual tabernacle, engrave those precious stones of God's religion, faithfully set them, wisely adorn them, give them brightness, give them grace, give them beauty. That which men before believed obscurely, let them by thy exposition understand more clearly. Let posterity rejoice for coming to the knowledge of that by thy means, which antiquity without that knowledge had in veneration. Yet for all this, in such sort deliver what thou hast learned, that albeit thou teachest newly and after a new manner: yet thou never preach a new religion, and deliver a new faith.   

CHAP. XIII.  
BUt peradventure some will say, shall we then have no advancement of religion in the Church of Christ? no growing on, no proceeding forward? To which I answer and say. Let us a God's name have the greatest and most that may be. For who is either so envious to men, or hateful to God which would labour to stop or hinder that? but yet in such sort and with this proviso, that it may appear to be truly an increase in faith, and not prove to be a change in religion; for this is the nature of such things as increase, that in themselves they become and grow greater; and this is the nature of a change and mutation, that something be turned from one thing which it was, to an other which it was not: Convenient it is, and very necessary, that the understanding, knowledge and wisdom, aswell of every man in particular, as of all in common; as well of one alone, as of the whole Church in General, of all ages and times past, should abundantly increase and go forward, but yet for all that, only in his own kind and nature; that is, in the same faith, in the same sense, in the same sentence. In this case, let the religion of our soul imitate the nature of our bodies, which although with process of time they pass over many years, yet they remain the same that they were. There is great difference betwixt flourishing youth and withered age, yet the self same men become old which before were young; so that although the state and condition of one and the self same man be altered, yet one very nature and person doth still remain. The limbs and members of infants be small, of young men great, yet not divers but the very same. So many joints as young children have so many have they when they be men, and if any parts there be, which with increase of years spring forth, those before by nature were in man virtually planted, so that no new things come forth in old men, which before were not contained in them being yet children. Wherefore there can be no doubt, but that this is the due and right order of growing, the most natural and goodliest way of increasing, only to have in old years, those members, those parts and joints which the wisdom of our Creator before framed when we were yet but little ones: And therefore if a man be afterward changed into some other shape or likeness than his nature requires; or if the number of his members be more or less than nature prescribeth; then of necessity the whole body must either perish, or become monstrous, or at least remain lame and maimed. In like manner Christian religion must follow these rules of increasing and growing; to wit, that with years it wax more sound, with time it become more ample, with continuance it be more exalted, yet remain pure and incorrupt, and continue full and perfect with each of his parts, and as it were, with all his members and proper senses: And furthermore that it admit no change or mutation, sustain no loss of his propriety, no variety or mutability in definition: for example sake. Our forefathers in old time in the spiritual field of the Church, sowed the wheaten seed of true faith and religion; it were now very injurious and unreasonable, that we their posterity in stead of the perfect and true grain should reap the false error of cockle: And contrariwise it is reason and very convenient, that the beginning and ending not disagreeing with itself, we should of the increase of wheaten seed reap the fruit of a wheaten religion; so that when with tract of time, any of those first seeds begin to bud and come forth, let them be tilled, let them be trimmed, yet without changing aught of the propriety of the corn springing up: and albeit fashion, shape, and distinction, be added and put to, yet must the nature of each kind remain and abide. For God forbidden that those rosy plants of the Catholic doctrine should be changed into thistles and thorns; God forbidden I say, that in this spiritual paradise, of the slips of Cinnamon and Balsam should suddenly grow up darnel and poison. Therefore whatsoever hath by the grace of God and our Father's faith been sown in this Church, reason it is that the same be cultivated and maintained by the industry of the children, meet that it flourish & wax ripe, convenient that it grow and come to perfection; lawful indeed it is, that those ancient articles of heavenly philosophy, should be trimmed, smoothed, and polished: but unlawful that they should be chaned, mangled, and maimed. And albeit they receive perspicuity, light, and distinction, yet of necessity must they retain their fullness, soundness, and propriety. For if once this licentiousness of wicked fraud be admitted, I tremble to speak what danger is like to ensue of rasing and subverting religion; for if we take away any part of the Catholic faith, strait ways other parts, and after that other, and again other, and that as it were of custom and by a kind of law, shall be abolished. And what followeth when every part by little and little is undermined, but that in conclusion the whole corpse of religion at one blow be come subverted and over thrown? And contrariwise if new things and old, foreign and domestical, profane and sacred, begin once to be confounded together, then must needs this custom generally follow, that nothing hereafter remain in the Church untouched, nothing without corruption, nothing sound, nothing pure, nothing sincere; and so where before was the sacred school of chaste and immaculate truth, there shall be a very brothel house of wicked & filthy errors. But God of his goodness deliver his servants from such minds and let the impious rather, & graceless follow that furious & mad proceeding. For the Church of Christ is a careful & diligent keeper of religion committed to her charge, she never changeth or altereth in it any thing, she diminisheth nothing, she addeth nothing: What is necessary she loseth not, what is superfluous she forceth not, her own she maintaineth, what is not her own she usurpeth not, but with all industry laboureth only about this one thing, that is, by faithful & prudent handling of our forefathers do, 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 Counsels, but that that doctrine which before was simply credited, the same afterward should be more diligently believed: 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 always and nothing else hath the Church, provoked with the novelties of Heretics, set down by the decrees of her Counsels, to wit, only to confirm that to posterity by writing (comprehending a great sum of things in few words, & often times for more easy 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 Timothy (quoth he) keep the depositum, avoid profane novelties of voices. Avoid (quoth he) as a viper, as a scorpion, as a basilisk, lest 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 eat with any such: what importeth this (Avoid) if any man (quoth he) come unto you and bring not this doctrine? what doctrine but the Catholic and universal, & 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 world's 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. Profane novelties of voices; (quoth he) What is Profane? Those which have no holiness in them, no jote of religion, wholly unknown to the Church which is the temple of God. Profane novelties of voices, quoth he, (of voices) that is novelties of opinions, novelties of things, novelties of senses, contrary to our forefather's faith, contrary to antiquity, which if we admit and receive, of necessity the faith of our blessed ancestors, either all, or a great part of it, must be overthrown, the faithful people of all ages and times, all holy Saints, all chaste, all continent, all virgins, all widows, all Clerks, all Deacons, all Priests, so many thousands of Confessors, so many bands of Martyrs, so many famous and great cities, and commonwealths, so many Islands, Provinces, Kings, countries, kingdoms, nations, to conclude, almost the whole world incorporated by the Catholic faith to Christ their head must needs be said, so many hundreds of years to have been ignorant, to have erred, to have blasphemed, to have believed they know not what. Avoid (quoth he) Profane novelties of voices, to receive which, to follow which never was the custom of Catholics, but always the property of heretics. And to say truth, what heresy hath ever peeped forth, but under the name of some certain man, in some certain place, and at some certain time? Who ever set abroach any heresy, who first divided not himself from the consent of the universality and antiquity of the Catholic Church? Which to be true, examples do plainly prove. For who ever before that profane Pelagius presumed so much of man's free will, that he thought not the grace of God necessary to every particular good act? Who ever before his monstrous disciple Celestiut, denied all mankind to be tied and bound with the sin of Adam's prevarication? Who ever before facrilegious Arius, durst tear in pieces the Unity of Trinity? Who ever before wicked Sabellius, attempted to confound the Trinity of Unity? Who ever before cruel Novatian, affirmed God to be so merciless, that he had rather the death of a sinner than he should return and live? Who ever before Simon Magus (punished by Apostolical censure, from whom that old sink of filthiness came by continual and secret succession unto Priscilian that was the last) durst ever affirm that God our Creator was the Author of evil, that is the Author of our wickedness, impieties, and horrible crimes; because God (as he said) so made man's nature, that by a certain peoper motion and impulse of an enforced will, it can do nothing else but sin, desire nothing else but to offend, because being provoked and inflamed with the surious rage of all vices, it is with an insatiable desire carried away headlong into the pit and sink of all filthiness? Such examples are infinite, which for brevity sake I omit; by all which notwithstanding it appeareth plainly and clearly that it is an usual and common thing in all Heresies to take great pleasure in profane novelties, to loathe 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 Catholics, to keep that faith which the holy fathers have left and committed to their charge, to condemn profane 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 heretics 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 public, whether in talking, or writing, whether in the house reasting, or abroad walking, they almost never allege any thing of their own, 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 Heretics, 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 say of the new and old testament. But the more closely they lurk under the shadow of God's law, the more carefully are they to be feared, the more narrowly to be watched; for they know full well that their stinking and unsavoury 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 God's word, that he which would have contemned man's 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 anoint the brim●●● of the cup with honey, that thereby unwary youth feeling the sweetness, may nothing fear the bitter confection. This devise also practise they, which upon noxious herbs and juices, writ the names of good & wholesome medicines, whereby almost no man reading the good superscription any thing suspecteth the lurking poison. The self same thing likewise our Saviour crieth out to all Christians. Take ye heed of false prophets which come to you in sheep's clothing, but inwardly are ravening Wolves. Ma. 7. What is meant else by sheep's clothing, but the say of the Prophets and Apostles, which they with sheep-like sincerity did wear like certain fleeces of that immaculate Lamb, which taketh away the sins of the world? And what is to be understood by ravening wolves, but the cruel and destructive opinions of heretics, which always trouble the sheepfolds of the Church, and by all means possible tear in pieces the flock of Christ? But to the end they may more craftily set upon the sheep of Christ mistrusting nothing, remaining still cruel beasts, they put off their wolvish weed, and shroud themselves with the words of scripture, as it were with certain fleeces, whereby it happeneth, that when the silly sheep feel the soft wool, 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, than doth that bitterness break out, then is that sharpness espied, then is that madness perceived, then is that fresh & new poison ejected, then are profane novelties set abroach, then may you see straightway the hedge cut in two, the old father's bounds removed, the Catholic doctrine shaken, and the Church's 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 themselves into the Apostles of Christ. What is transfiguring themselves into the Apostles of Christ, but this? The Apostles alleged the examples of scripture & they likewise cited them: The Apostles cited the authority of the Psalms, & they likewise used it: The Apostles used the say of the Prophets, and they in like manner brought them forth. But when that scripture which was alike alleged, alike cited, alike brought forth, was not alike, & in one sense expounded, then were discerned the simple from the crafty, 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 Satan 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 Doctors do bring forth the words of holy Scripture, by which they would according to their corrupt interpretation confirm their error, 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 error is intended, that there the authority of the word of God should be pretended. But some will say, how prove you that the Devil useth to allege the Scripture? Such as doubt thereof let them read the Gospel, where it is written: Then the devil 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 Son of God, cast thyself down, for it is written that he will give his Angels charge of thee, that they may keep thee in all thy ways, 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 Majesty with the authority of Scripture? If thou be (quoth he) the Son of God, cast thyself 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 allege some place of the Apostles, or Prophets, against the Catholic Faith, but that by his mouth the Devil himself doth speak. For as at that time, the head spoke 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 faithless to the faithful, the it religious to the religious, to conclude, Heretics to Catholics. But what I pray, saith the Devil? If thou be the Son of God (quoth he) cast thyself down. That is to say. Desirest thou to be the Son of God, and to enjoy the inheritance of the kingdom of Heaven, Cast thyself down, that is, Cast thyself 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 Heretics, persuading them such things, how do you prove and convince me that I ought to forsake the old and Universal Faith of the Catholic Church; strait ways is ready at hand: For it is written: and forthwith he will allege 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 Catholic Church, into the deep dungeon of wicked Heresy. Now with these sweet promises which follow, Heretics 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 special, yea and a certain personal grace of God: So that whosoever be one of their crew, they shall straightways without any labour, without any study without any industry, yea although they never seek, nor crave, nor knock, have such special dispensation, that they shall be carried up with the hands of Angels, that is, preserved by Angelical protection; that they never hurt their foot against a stone, that is, that they never can be scandalised. But some man will say, If the Devil and his Disciples, whereof some be false Apostles, false Prophets, and false Teachers, and all perfect Heretics, do use the Scriptures, cite their say, bring forth their promises; what shall Catholic men do? How shall the children of the Church behave themselves? How shall they in the holy Scriptures discern truth from falsehood? 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 Canonical Scripture according to the Tradition of the Universal Church, according to the rules of the Catholic doctrine: in which likewise they must of necessity follow, universality, antiquity, and consent of the Catholic and Apostolic Church. And therefore, if at any time a part rebel against the whole, novelty against antiquity, the dissension of one or a few (seduced with error) against the consent of all, or the fare greater part of Catholics; in that case let them prefer the integrity of universality, before the corruption of a part; and in universality, let them also prefer the religion of antiquity before profane novelty; and again in antiquity, let them prefer, before the temerity of one or a few, the decrees of a general Council, 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 Doctors agreeing together: All which faithfully, soberly, diligently observed and kept; by God's grace, we shall without any great difficulty discover the errors of new upstart Heretics.   

CHAP. XIV.  
HEre I perceive in order it followeth, to show by examples how the profane novelties of Heretics are, by bringing forth and comparing the old Doctors 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 only, and that especially in the rule of faith; neither yet always, nor all Heresies are after this sort to be impugned, but only such as be new and upstart; to wit at their first springing up, and before they have (as hindered by the shortness of time) falsified the rules of the ancient faith, and before the poison spreading fare abroad, goeth about to corrupt the Father's works: But those heresies which have already got ground, and be of some continuance, are not this way to be dealt withal; 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 only, if need be, by the authority of the Scriptures, or else avoid and detest them being already convicted and condemned in old time by general Counsels of the Catholic Church. Therefore so soon as any infectious error beginneth to break forth, and for her defence to steal certain words of holy scripture, and craftily and fraudulently to expound them; straightways for the right understanding thereof the Father's opinions are to be gathered together, by which let any what soever new, and therefore profane, doctrine growing up with out all delay be dejected & speedily condemned. But those Father's opinions only are to be conferred together which with holiness, wisdom, and constancy, lived, taught, and continued in the faith, and communion of the Catholic Church, and finally deserved tody in Christ, or happily for Christ to be martyred: whom notwithstanding we are to believe with this condition, that whatsoever either all, or the greater part with one mind, plainly, commonly, and constantly, as it were a Council of Doctors, agreeing together have decreed and set down, receiving it from their ancestors, holding it for their time, and delivering it to their posterity; let that be had and accounted for undoubted, for certain and firm truth. And whatsoever any, although holy and learned, although a Bishop, although a Confessor, and Martyr hath holden otherwise then all, or against all, let that be put aside from the authority of the common, public, and general faith, and reputed amongst his own proper, private, and fecret opinions, lest with great danger of eternal salvation, we do according to the custom of sacrilegious Heretics and Schismatics, forsake the truth of the universal faith, and follow the novel error of some one man. The holy & Catholic mind of which blessed Fathers lest any man think that he may rashly contemn, 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 Doctors, which now are called Tractatours, whem also this Apostle some time narneth Prophets, (because their office was 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 Catholic faith whosoever contemneth, doth not contemn man but God: and that we disagree not by any means from the perfect and true unity 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 be no Schisms 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 dissension, 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 Catholics, which therefore be holy because they continue in the communion of the faith. And lest happily any one should contemn others, and proudly require only to be heard, only to be believed, strait after he saith: What hath the Word of God (quoth he) proceeded from you, or hath it only come unto you? And lest this might be taken as spoken slightly, he addeth: If any (quoth he) seemeth a Prophet or spiritual, that is, a master in spiritual matters, let him be a zealous lover of unity and peace, in such wise that he neither prefer his own opinion before the judgement of others, neither leave or forsake the sense and common consent of all men. The commandments 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 equal 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 society 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 together, that according to them by the decree & authority of a Council 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 commonitory, and so take another beginning for declaring of those things which do follow.    

A Recapitulation of all that hath been said in the former two books.  
WHICH being so, it is now time that in the end of this second book we recapitulate & touch in few words the Sum of all that which in these two commonitory books hath been spoken. We said in the premises that this always hath been, and at this day is the custom of Catholics to try and examine true faith two manner of ways. First by the authority of the divine scripture: secondly by the tradition of the Catholic Church; not because the Canonical scripture is not as to itself sufficient for all things, but because very many expounding God's word at their own pleasure, do thereby bring forth and hatch up divers opinions and errors. And for that cause it is necessary that the interpretation of the divine Scripture be directed according to the one only rule of the Church's understanding: especially in those questions upon which the foundation of the whole Catholic religion doth depend. Likewise we said that in the Church we were to consider the consent both of universality, and antiquity, so that we be neither carried away from sound unity to schism, nor yet cast headlong from antiquity of religion into the dangerous gulf of heretical novelties. We said also that in antiquity we were diligently to observe and seriously to consider two things, unto which all those that will not be heretics must of necessity stand. The first is, that which hath in old time been determined by all the Bishops of the Catholic Church by authority of a general Council. The second is that, if any new question did arise in which the determination of a Council were not to be found, that then we ought to have recourse to the say of the holy fathers, but yet of these only who in their time and place, were approved masters, being such as lived and died in the unity of the communion and faith: And whatsoever we knew that they believed and taught with one mind and consent, to judge and take that without all sctuple to be the true and Catholic Religion of the Church.  
And lest any man might think that we said this rather of presumption then of any authority of the Church, we gave an example of the holy council, holden almost three years thence at Ephesus a City in Asia in the time of the right horourable Consuls Bassus and Antiochus, in which disputation was had of constituting and setting down rules of faith ● and least there might by chance some profane Novelty creep in, as happened at that  meeting in Ariminum, this was reputed and thought the most Catholic, holy, and best course to be taken, by the judgement of all the Bishops there present, which were almost two hundred in number, that the opinions of those Fathers should be brought forth, of whom it was certain that some of them had been Martyrs, divers Confessors & all to have lived and died Catholic Priests, that by their authority, consent and verdict, the old religion might be rightly and solemnly confirmed, and blasphemous prophant novelties condemned; which being so done worthily and justly, Nestrius was judged to have taught contrary to the old Catholic religion, and blessed cyril to have maintained holy and sacred antiquity. And to the end nothing might be wanting which procureth credit, we put down also the names and number of these Fathers (although not remembering their order) according to whose tonsent and uniform doctrine both the texts of holy scripture were expounded, and the rule of God's word established. Neither will it here be superfluous for memory sake to repeat them all once agam. These than be the names of them whose works were cited in that Council either as judges or else witnesses. S. Peter Bishop of Alxandria, a most excellent Doctor and blessed Martyr. S. Athanasius Bishop of the same sea, a most faithful teacher and famous Confessout. S. Theophilus Bishop also of the same City, a notable man for faith, life, and learning, next after whom succeeded venerable cyril, who at this present doth honour the Church of Alexandria. And that no man happily should suspect that this was the doctrine of one City, or of one Province: to the former there were adjoined those two lights of Cappadocia, Saint Gregory Bishop, and Confessor of Nazianzene, & St. Basil Bishop and Confessor of Cesaria, and also another Saint Gregory Nyssen worthy for his merit of faith, conversation, integrity, and wisdom of such a brother as Basil was. And for proof that not only the Greek & East Church, but also the Latin, and West, were always of the same opinion, the letters of Saint Felix Martyr, and Saint Julie, both Bishops of Rome, which they wrote unto certain men, were there read. And that not only the head of the world, but also the other parts should give testimony in that judgement: From the South they had blessed S. Cyprian, from the North S. Ambrose Bishop of Milan. These than be the holy Fathers, agreeing with that sacred number of the ten Commandments, which were alleged in the Council of Ephesus, as Masters, Counsellors, Witnesses, and Judges; whose doctrine the blessed Synod holding, following whose counsel, believing whose testimony, obeying whose judgement, without spite, without presumption & without favour, pronounced, and gave sentence concerning the rules of faith. And albeit a fare greater number of Fathers might have been set down, yet was it not necessary, because it was not requisite that time should be spent with multitude of witnesses: and further, no man doubted but that those ten did little differ in opinion from all the rest of their fellow Bishops. After all this we set down the worthy sentence of Cyrill, which is to be found in the Ecclesiastical acts of that Council. For when the Epistle of S. Capreolus Bishop of Carthage was read, who intended nothing else, nothing else desired, but that novelty might be overthrown, and antiquity defended, Bishop Cyril spoke and gave his definition in this sort: for I have thought good not to omit it here: these than be his words in the end of the acts of that Council. And this epistle (quoth he) of the venerable and rel gious man Capreolus Bishop of Carthage, shall be ad oyned to the faith of the Counsels acts, whose opinion is plain and perspicuous, for he desireth that the doctrine of the old faith may be confirmed, and new opinions superstuously invemed, and impiously spread abroad, may be reproved and condemned. To which all the Bishops with one consent cried out: This we speak all, this we teach all, this we desire all. What I beseech you said they all, what desired they all? surely nothing else But that that which was of old time delivered, might be still retained, and that which was newly invented, might speedily be rejected. After that we had admired, and highly commended the great humility and holiness of that Council, in which were so many Bishops, almost the greater part of whom were Metropolitans of such erudition, of such learning, that they were almost all sufficient to have disputed of matters of faith; Which great assembly and meeting together although it might in some man's opinion have emboldened them to presume and determine somewhat of themselves, yet they delivered nothing, presumed nothing, arrogated nothing to themselves; but above all things, they were very careful not to leave any thing to posterity, which before they had not received of their forefathers, not thinking it sufficient to dispose well of the business then present, but also to leave an example to their posterity, how they in like manner should reverence the Religion of sacred Antiquity, and utterly condemn the inventions of profane Novelty; We inveighed also against the wicked presumption of Nestorius: who boasted, that he was the first and the only man which understood the Scriptures, and that all others which before his days preached and taught, all that interpreted and expounded the word of God, were ignorant and unskilful, that is, all Priests, all Confessors and Martyrs, of whom some had expounded God's law, others allowed and believed them; to conclude he maintained that the Church both now did err, and always had erred, because as he thought, it had and did follow unlearned and erroneous Doctors. All which, albeit they were abundantly sufficient for the overthrow and extinguishing of all profane novelties: Yet lest that aught should in such plenty of proofs be wanting, we added for a conclusion, a double authority of the Sea Apostolic, the one of holy Pope Xistus, which venerable father now honoureth the Church of Rome, the other of Pope Celestinus of blessed memory his predecessor, which I have thought good also here to set down. Pope Xistus then in his Epistle which he wrote to the Bishop of Antioch touching the cause of Nestorius, saith thus. Therefore (quoth he) because, as the Apostle saith, the faith is one, that which evidently hath obtained to be so called, let us believe, and such things as are to be holden let us believe. Afterward he prosecuteth and explicateth what those things be, which are to be believed, what they be which are to be kept saying thus: Nothing (quoth he) is further lawful for Novelly, because it is convenient that nothing be added to Antiquity. The faith and belief of our forefathers is clear and perspiovous, let it not be troubled nor defiled with any permixtion of dirt or mire. A postolically spoken in commendation of our forefather's faith, to compare it to light and perspicuity, and in likening novel profaneness to the admixtion of frith and mire. Pope Colestinus likewise is of the same opinion, for in his Epistle which he sent to the Priests of France, wherein he reprehendeth their dissimulation, in that by their silence they left the old saith destitute, and suffered profane Novelties to spring up, thus he writeth: Worthily (quoth he) the cause doth touch us, if with silonce we foster er● rour; therefore let such men be corrected let them have no liberty to speak at their pleasure. Some happily may doubt who they be, whom he forbiddeth to have their liberty in speaking, whether the preachers of antiquity, or the inventours of novelties: Let him speak, and discharge the Reader of this doubt, for it followeth: Let Novelty cease (quoth he) if the matter be sa: that is, if that be true which divers accuse unto me your Cities and Provinces, that through your pernicious dissimulation you cause them to yield unto certain new doctrine: Therefore (quoth he) if the matter be so, let Novelty cease to molest Antiquity. This than was the blessed opinion of holy Celestinus, not that Antiquity should cease to overthrow Novelty, but rather that Novelty should give over to trouble Antiquity. Which Apostolic and Catholic decrees whosoever resists, first of necessity he must proudly contemn the memory of S. Celestinus, who defined that novelty should give over to provoke antiquity. Again he must jest and scoff at the decree of holy Xistus, whose judgement is, that nothing is lawful for novelty, because it is not convenient that ought be added to antiquity. Again he must contemn the determination of blessed cyril, who highly commended the zeal of venerable Capreolus, in that he desired, that the old Articles of Faith should be confirmed, and new inventions utterly condemned. Likewise he must reject the Council of Ephesus, that is, the judgement almost of all the holy Bishops of the East, who inspired by God, would not decree that posterity should, believe aught, but that which the sacred Antiquity of our Forefathers agreeing together in Christ had holden and belceved, who with their uniform allowing and acclamation testified, that they all decreed, all wished, all gave judgement, that as all Heretics almost before Nestorius contemning antiquity and defending Novelty were condemned: so likewise Nestorius himself the Author of Novelty and impugner of Antiquity should be condemned. Whose sacred consent and agreement proceeding from God's goodness if any dislike, what remaineth but that he maintain that Nestorius his profane opinion was unjustly condemned? Finally he must also reject and contemn the universal Church of Christ, and her masters the Apostles and Prophets, and especially the doctrine of S. PAUL, as dregs and dross. The universal Church, because she hath always religiously kept and maintained that faith which was once delivered; S. PAUL, because he hath thus written, O Timothy keep the depositum, avoiding profane Novelties of voices: And again, if any preach unto you otherwise, than you have received be he accursed. So that if neither the Apostle his definition, nor the Ecclesia sticall Canons ought to be violated, by which according to the sacred consent of universality and antiquity, always all heretics, and lastly Pelagius, Celestinus, and Nestorius were justly & deservedly condemned; surely necessary it is that hereafter all Catholics which desire to show themselves true children of their mother the Church, adhere, join, and stick close unto the holy faith of their holy Fathers, detesting and abhorring, pursuing and opposing the profane novelties of all profane miscreants whatsoever. This almost is the sum of that which in these two Commonitory Books we have more amply discoursed of, and now after the manner of recapitulation in fewer words gathered together, that my memory, for helping whereof I have wrote this Treatise, may both with daily admonition be repaired, and yet not overlaid with any tedious prolixity.  
FINIS.   

THE VERITY OF Christian Faith.  
Written by Hierome Savanorola of Ferrara.  
LONDON, Printed by R. Daniel, 1651.   

The Contents.  

CHAP. I. THat there is a true Religion. Page. 1  
CHAP. II. There are two sorts of Divine Worship. Page. 5  
CHAP. III. That there is no better life then that of Christians. Page. 9  
CHAP. FOUR There cannot be imagined the last end of any life better than that of Christians. Page. 13  
CHAP. V There can be no better means to attain unto eternal bliss, than a Christian life. Page. 22  
CHAP. VI By Christian Religion man most assuredly obtains eternal bliss. Page. 28  
CHAP. VII. The truth of Christian Faith is proved, by being the cause of a virtuous life. Page. 32  
CHAP. VIII. That Christian Doctrine containing the Grounds of Faith, is from God. Page. 44  
CHAP. IX. Christian Faith proved true out of their use of Prayer and Contemplation. Page. 58  
CHAP. X. The same Verity proved out of the exterior Worship of Christians. Page. 67  
CHAP. XI. The same Verity proved out of the intrinsical effects of Christian life. Page. 77  
CHAP. XII. The same truth proved out of the extrinsecall effects of Christian life. Page. 90  
CHAP. XIII. The same confirmed by the wonderful works of Christ, and first by his Power. Page. 101  
CHAP. XIIII. The same concluded out of the Wisdom of Christ. Page. 125  
CHAP. XV. The same Verity confirmed out of the Goodness of Christ, Page. 144  
CHAP. XVI. The same proved out of the Power, Wisdom and Goodness of Christ all together. Page. 161    

THE TRIUMPH OF THE CROSS, OR, Of the Verity OF FAITH.  
By Hierome Savanocola of Ferrara.  
LONDON, Printed by R. Daniel, 1651.   

The Preface.  
HAving as fare forth as I judged sufficient for my present purpose treated in the precedent Book those things, which are of themselves obvious to natural reason, it remains now that I discuss those also which are above the sphere of our Nature, that I may thereby plainly show the Christian Faith to be most true not only by natural motives, but out of the very actions of our blessed Saviour Christ Jesus; and because things before our eyes do more enforce our under standing to assent, than things which are past; for it is harder to deny what we plainly see before our eyes, then that which we receive at trust by Traditions. I shall lay the first grounds of my proofs in those things which are unquestionable unto all, as being daily seen practised in the Church of Christ, and are most apparent to sense itself. I do not speak of the vices of evil Christians, who as such are sequestered rather, and cut off from the communication and mystical Union of the Church; but of those good members of it, which not only bear and profess the name of Christians, but also prove themselves to be such by their virtuous lives and actions. This done, I shall produce reasons grounded in those actions of Christ which are most generally received and allowed of by all, so that the latter shall manifestly confirm the former; the things present, those which are past. But because the chief effect at which the institution of the Church aims, is Justice, and an irreprehensible and unspotted life: our Saviour saying (speaking of the members of his Church) Ego veni ut vitam habeant & abundantiùs habeant: To this end I came that they may live, and that they live more abundantly. First therefore I shall in due order prove the truth of the Christian Faith, by reasons truly grounded in the virtuous lives of good Christians. Secondly, in the causes of such a life: and lastly in the effects of the same life, wherein I shall comprise all those things which are daily exercised in the Church Militant of Christ.   

The triumph of the Cross, or, of the verity of Faith.  

CHAP. I. That there is a true Religion.  
IT is altogether necessary that every one acknowledge, that in the world there is a true Religion: By Religion we understand a due Worship exhibited unto Almighty God, as he is the universal fountain, source, and moderator of all things: For every effect doth exhibit a certain worship to its cause whilst converting its self unto it, and as it were invocating it with a kind of subjection, it strives to imitate and make itself like unto it, which expresses nothing else but a certain return of honour from the effect to its cause, that it may be more and more perfected by it. Wherefore Almighty God being the universal Cause of all things, of whom heaven and earth and all that hath goodness in it, have their whole being and dependence: most clear it is that in man there ought to be an engrafted and natural instinct to convert itself to God, and to invoke and subject himself unto him, to do his uttermost to become like unto him, and to be perfected by him, which is nothing else then to exhibit worship unto him. Now if there be such a natural inclination in the rational nature of man to worship his Creator, and that this inclination cannot be superfluous, or in vain, we must of force conclude, that there is a true Religion to be found amongst men.  
Moreover, seeing that man is naturally inclined to the divine Worship, (as every effect is to its cause) and that he is rational, as not being necessitated to any thing, as other brute and irrational things are, which are naturally carried away by their appetites; but having a true dominion over his actions, he freely disposes of them as he list. Now if all men (as natural reason is oftentimes very defective) should fall into so general and gross an error, that there should be no true and divine Worship found amongst them, it would follow that they would be so deprived of the divine Providence, that there would appear no Divine care exercised towards them in the thing which is of all others most necessary and natural unto them; seeing that this true divine Worship is that, by which man is to arrive to the fruition of his last end. But this I have elsewhere plainly refuted.  
I add that every country and nation, in every age both past and present, having been (though in divers ways) addicted unto the divine Worship, it must necessarily follow that this truth is wholly engrafted and natural unto man; for that is natural (as I have elsewhere shown) which agrees unto all, and at all times, wherefore if there should be no true divine Worship found, this natural inclination would be wholly frustrate, seeing it were not able to arrive unto the end which it was ordained for: whence it would follow that Almighty God executed his Providence more towards unreasonable creatures then towards man.  
Lastly, seeing that every cause infuses its perfection and goodness, as much as possible it may, into its effect, intending by all means to attract it, and make it as fare as it hath capacity like unto itself; Almighty God being superlatively good, and the first origin of all things, hath questionless a special care of the perfection of man, for whose sake and use, he made all other inferior creatures: wherefore, the true perfection of man principally consisting in the subjecting himself unto God, and in the Divine veneration in the which Religion doth chief consist, it follows that there is a true Religion to be found in the world.   

CHAP. II. There are two sorts of Divine Worship.  
MAn having a capacity to exhibit veneration unto Almighty God two ways, corporally and spiritually, we ought to distinguish two sorts of Divine Worship in him, to wit, interior and exterior: interior is that which we perform by the acts of our understanding and will: exterior is that which we exhibit by a personal reverence, external ceremonies, and corporal sacrifices. Now as all matters are naturally made and ordained for their forms, so questionless the external Worship hath a due subordination to the interior.  
This interior Divine Worship is nothing else but a righteousness and perfection of the interior man, by the which God is most honoured, which I prove in this manner. Every cause receives most honour from the perfection of its more principal effects, whence artisans become famous by the excellence of their masterpieces; but there is no visible effect more noble than man, who, the more excellent he becomes in perfection, the more is the Divine Honour increased. Now he is so much the more perfect, by how much his life is more holy, for sanctity is the perfection of the interior man, by which even the whole man is perfected; and therefore the chief honour that man does Almighty God, is by a virtuous, holy, and perfect life, and in this manner, the true and entire worship of Almighty God is the life of an upright and virtuous man becoming so by his actions, as they have a reference unto his Creator.  
We do not worship Almighty God merely and precisely for himself, but also that we may obtain from him that supreme bliss for which man is created; wherefore, the true Religion is the means and disposition for the gaining of this supreme felicity of man, as we see natural causes exact the congruous dispositions of that subject or matter into which they produce their effects, seeing therefore it is manifest that man is much more perfectly disposed for the obtaining his chief bliss by a virtuous life, then by sacrifices and exterior Ceremonies; it is no less certain that the true Religion consists in the righteousness of life.  
Moreover, Almighty God not being a body but a pure act, man becomes more like him by the purity of his interior part, then by any exterior integrity, and therefore God is more perfectly worshipped by the spirit, then by any functions of the body; for Almighty God being a Spirit, it behoves those that worship him, to adore him in spirit and verity.   

CHAP. III. That there is no better life then that of Christians.  
THere is no life more perfect and holy than the life of Christians, for if we take a view of all living creatures, we shall find in the lowest degree of life those which only enjoy vegetation or growth, as plants, thence we raise us unto the animal or sensitive life, which degree of life admits a latitude of divers degrees of sensitive perfection, whereof that degree is more perfect which enjoys the perfect degree of sensations. Now the intellectual life fare exceeding that which is only vegetive and sensible, we easily conclude that the life of beasts is fare inferior to the life of man, in which also we distinguish divers degrees of actual perfection, though not of essential, for we prefer those that follow the light and dictamen of reason, before those who swerving from it and neglecting reason, give the full scope and rains to sense. The reason is clear; because the more they neglect reason, and addict themselves to sensual pleasure, the less they participate the life of man, and become more like unto beasts; but those who are guided by reason and do suppress the brute and inferior part, do lead the life of man and not of beasts; there being therefore in man a combination of these two degrees of the rational and brute life, and the rational being fare more excellent of the two, it must needs follow that that man is more perfect who addicts himself to a rational life, than he who gives himself over to the life of brutes, now amongst those who addict themselves unto an intellectual life, there is a great difference; for the soul of man becomes much more perfect by the knowledge and love of the truth of spiritual things then of corporal, especially as they are exercised about the divine Perfections: hence it is that the life and powers of the soul of man become more perfect, the more it refrains from corporal objects, and employs itself in the contemplation and love of spiritual things, especially of the divine Perfections. Now a Christian life aims chief at this, that neglecting all created objects whether spiritual or corporal, it wholly employs itself in the contemplation and love of Almighty God, so that it becomes in a manner by an intellectual and affectionate union one and the Spirit with its divine Object; wherefore, it being a thing impossible to find a life more perfect than that by which a man is united with his first cause, and his last end, it appears clearly that there can be no life more perfect than that of a Christian.  
Morever, the righteous life of man, as he is man (as I have said before) receives its value from the degree of reason which it exercises; wherefore, the more rational it is, the greater is its worth and value: Therefore, seeing that those which are true Christians are unwilling to do any thing at all against reason, it must needs follow that their life fare excels the life of other Sects and Religions.  
The virtuous life of man hath a chief regard unto that for which it was created, to wit, the contemplation of the said perfections, for which is required a most pure serenity of mind; for if a mind be subject to humane and sensual passions, it will be altogether unfit for so sublime and elevated an object; But there is no life to be found which more undresses the interior powers of the soul of man, then that of Christians, which spends its whole endeavours in uniting itself only with its Creator: Therefore, there is none which surpasses it in true dignity and excellency.   

CHAP. IU. There cannot be imagined the last end of any life better than that of Christians.  
TO the end I may make it appear that there is no life to be compared with that of Christians, we must know that there are two changes principally required to a virtuous life, to wit, a perfect end, and proportionable means for attaining to that end. First, I will show that there is no end of the life of man, so consonant to reason, at that which Christians aim at; next I shall make appear that the means which Christians are to put in execution for the gaining their end, are the most accomplished and excellent of all others.  
And as for the end, it will easily appear, if we daily consider that there are two sorts of ends of the life of man; the end cujus, or, of which, and the end quo, or, by which: that is the thing itself which we seek, and the means by which we enjoy the same. Nothing questionless is so excellent as Almighty God; But God is the end of the life of Christians, for whose sake, and unto whom they address all their actions: This end therefore of theirs admits no colour of question. Their faith also aspires unto the clear vision and fruition of Almighty God, not by the mediation of creatures, but immediately by his divine Essence. Now man by his clear intuition and fruition becoming united unto Almighty God, arrives by the same unto his most consummate and supreme perfection, beyond which there remains not the least object of any rational desire; Almighty God being that goodness which plenarily satiates all the appetites of the soul of man.  
It remains now that I show by most pregnant and convincing reasons, that the last bliss and felicity of man consists in the clear intuition of the Divine perfections, for I have now proved that it cannot be attained unto in this life; and if we place it in the contemplation of Almighty God, this not being had here, it is to be expected in the next life, where if it shall consist in the intellectual possessing of the first verity not known by its own proper species or immediate objective influence, but by the intervention of effects or other representatives there will arise many difficulties; for first it will not appear how man's intellectual appetite will be fully satiated and wholly acquiesce in such a mediate contemplation, for if the soul of man in the state of separation from the body hath knowledge not only of material objects, but of spiritual also, and immaterial substances; either it hath this knowledge perfectly or imperfectly; if imperfectly? by their intervention man cannot arrive unto the perfect knowledge of God, and all things in the state of imperfection have a capacity and appetite of their respective perfection (so the matter seeks its form, and that which is foul to become beautiful) certainly the soul of man as unsatisfied by such an imperfect knowledge of its object, cannot be at quiet, which also may be seen in the endeavours of men, whose understanding not content with a confused and perfect knowledge of things, strives by all labour and industry to arrive unto the perfect knowledge of them. If with a perfect knowledge they penetrate the effects, they are presently inflamed with a desire to know their causes, for man naturally desires true knowledge which consists in the knowing the causes of things. That which is natural cannot be taken from nature, and as natural motion grows more impetuous and swift in the end, than it was in its biginning; so man's understanding, the more perfectly it hath penetrated the effects, the more earnestly doth it seek to know the causes of them; therefore, I do not see how the natural appetite of man's understanding may be satisfied without the clear sight of Almighty God, which also is confirmed by experience, that the capacity of man's mind is not satisfied by any limited object, beyond which it always apprehends somewhat to remain unknown, whence it is that if any limited dimension or number be presupposed, there remains always a faculty of our understanding to add somewhat further and further without end, and this is the nature of that infinity which the Mathemacians in their lines and numbers call the infinity of increase or augment. Therefore all created substances being finite and limited, our understanding never rests satiated until it behold the increated substance of Almighty God, which alone as being a pure act admits no bounds or circumscription. It is therefore unreasonable to prefix any other end of the life of man, then that which our faith hath established (to wit) the clear vision of the divine Essence. For it is manifest to all, that Almighty God is the last object in which the soul of man doth finally acquiesce. All natural motion tends to some last end or centre whither being arrived, it ceases. Now there being no created substance in which the heart of man can fix its final affection, we may conclude, that it only rests then when he shall behold face to face Almighty God, than whom there being nothing greater, there can be nothing wanting in him to the full satiety of man; nor shall he further affect inferior objects, because he shall make no account of them. For there is no proportion between things limited and that which is infinite; as also because there is no perfection in any effect, which is not more perfectly and eminently contained in the first cause, and consequently there will be no further desire of any thing, because our understanding will be most completely perfected, as fully possessing its supreme and last object, in the which it will most easily behold those other inferior things, towards which it is naturally inclined; and this is one difference between the understanding and senses, for the senses in the fruition of their principal object are exhausted and corrupted; but the understanding is thereby exceedingly perfected.  
But here we must observe, Almighty God being infinite, and above the sphere of all cleated substances, that our understanding by its own proper forces, virtue, and energy cannot raise itself so high as to behold the divine Essence; but there is necessary a supernatural disposition or quality called by Divines, the light of glory, which God infuses in the next life into the souls which are free from all guilt of sin or pain, that be may thereby make them capable and fit for this beatifical vision. For Almighty God always supplies necessities, nor can there be any thing elevated above its own proper sphere, unless it be assisted by some superior virtue; now the vigour alone of the most intense natural light of our understanding, is no way sufficient to produce the clear vision of Almighty God, because the excellence of the object precisely does not elevate natural power to an act of another kind, or of a superior nature, such as is the beatifical vision in regard of a created understanding, which therefore ought to be supplied with some supernatural disposition or quality, which we call the light of Glory. Whence it appears, what a true and rational judgement our Faith frames of the end of humane life and how easily it dissolves the difficulties of controversy, in the which those of other opinions find themselves wholly entangled, as in so many Labyrinths. Where whatsoever we say either of the end cujus, or the end quo, there can be found none so good and rational, no nor even imagined, as that which Christians profess and teach.   

CHAP. V There can be no better means to attain unto eternal bliss, than a Christian life.  
BEing now to treat of the means by which we are to arrive to the  ends, I shall make it appear that there is none which may rationally be compared with those, which are approved by the Christian Faith; for Almighty God doing nothing in vain, I suppose that no man can doubt, but man is to arrive unto his last end, which is eternal beatitude, by some means or other; for that thing questionless would be altogether vain and to no purpose which could not arrive unto the end for which it was ordained, as for example, the power of motion in man would be in vain, had he no limbs, muscles, and joints to perform it, seeing therefore that man naturally thirsts after eternal bliss, if the means of attaining it should be taken away, certainly his desire of it would be altogether frustrate: Therefore there must be some means found, by which man is to arrive to this clear vision of God, which is his end. This means Christians call the purity of heart, and the divine Grace supernaturally infused into our souls, which makes them perfect, and enables them to operate and profit in all sorts of virtues.  
No man can deny but that the purity of heart is the means to raise ourselves to the contemplation of the first Verity. I call the means that, which bears a proportion with the gaining the ends, and to the clear knowledge of God, there is exacted a great rapt or ecstasy, he being the most supreme object of our understanding, and elevated fare above all things which are pervious to the senses. Wherefore there is necessary a most exquisite purity of mind, that is a sovereign elevation of the soul from the love and affection of visible and corporal things to the intense love of invisible and spiritual objects; for that we call pure, which hath no mixture in it of any thing which is of an inferior nature and quality: Now our understanding being separated from all corporal organs, and out soul being a spiritual and rational substance, the more it abstracts and raises itself from corporal and material things, and unites itself with Divine objects, the more pure it becomes. Whatever Philosophers may have established and taught of the purity of heart, of virtues, and of moral integrity is not only practised and taught by the Christian Religion, but by the same Religion there are found out new ways and documents for the purifying our hearts with greater sanctity. For that purity of heart, which is found out and gained by the force of nature, is a mean no way proportionable with the end which we have prefixed for Christians; for whatever exceeds the forces of any nature cannot be gained without the assistance of another superior nature, even as water or any ponderous body is not raised of itself, but by the motion of another; but to see the divine Substance (as I have said in the precedent Chapter) is above the sphere of a created nature, and therefore every intellectual nature operating according to its capacity, it must needs follow, that a created understanding cannot purify and undregge itself sufficiently, unless it be elevated by a superior assistance, and therefore the moral integrity and righteousness of which Philosophers have treated, bears not a sufficient proportion with the last end and supreme bliss of man. Hence it is that Christians with great reason do attribute this proportion to Grace, and other virtues supernaturally infused by Almighty God, who is wanting to none in the requisits necessary for the directing them, how with a most pure intention they may arrive unto their wished end. To prove which more at large is not for my present intended brevity, having manifestly demonstrated in my Treatise Of the simplicity of a Christian life, that it is not derived from a natural love or imagination, or from the light of natural reason alone, or from any celestial influence, or from any other spiritual creature, but from the graces and supernatural gifts which Almighty God infuses into our souls. Wherefore, not to repeat the same thing oftentimes, those that are willing may read that Treatise, and see how Christian life is a most perfect mean for the gaining the end of man's life, whence it must needs follow that there is no other life so good and absolutely perfect as that of Christians.   

CHAP. VI By Christian Religion man most assuredly obtains eternal bliss.  
IF it be necessary (as I have proved it is) that amongst men there be some true Religion, which consists in the righteousness of life, the Christian Religion excelling others in this, must of force be the true Religion, by the which Almighty God is both exteriorly and interiorly most duly worshipped. For the exterior doth either practice, or is an expression of the interior; so that if the interior be true, it is manifest that the exterior is either a practical execution or expression of the same verity, whilst corresponding to the interior, it is rightly termed a true exterior worship, of which I shall hereafter treat more at large. We therefore worshipping Almighty God chief to exhibit a true honour unto him, and next for the obtaining our own true beatitude, it must follow that God is truly worshipped by Christians, and that Christians by so doing aim at their own bliss, which finally they are capable on; and consequently those which do persevere unto the end in a true virtuous and Christian life, may safely promise unto themselves eternal bliss. Moreover, having plainly heretofore demonstrated a divine Providence over humane affairs, to which Providence it appertains to direct things to their proper ends by proportionable means, and there are no means which bear greater proportion with eternal bliss than those of a Christian life; we may not doubt but whoever shall have led a Christian life, (the Worship of Christian Religion being the most perfect) shall be finally elevated to that eternal bliss.  
Further, if it be blasphemy to impeach the divine Goodness of Injustice, Christians who observe this law cannot be frustrate of their bliss; for Almighty God being the author or the first mover of all things to their proper ends, either he will promote some mortals to their beatitude, or none; if none, man's creation would be vain, and (as I have heretofore made appear) many absurdities would follow: if some, then will he most justly prefer Christians whom we know to be the most virtuous of all men.  
For if Christians shining before others in Piety and Religion become destitute of their final bliss, no man certainly must look for it because if that which appears greater have not being at all, what may be expected of that which appears less? As for Christians, certainly they appear to have a greater proportion with their bliss than others, because (as I have proved) they have lesser impediments, and are more disposed unto it; and therefore is the Christian Faith and Religion to be preferred before all others. And truly, if christian's living according to the prescript of their Religion become frustrate of their expected bliss, we must conclude that there is no such thing, but a mere fable, a fiction, a chimaera; for in natural causes we see that they produce their several forms and effects, if they be not hindered, and the matter subjected have in it congruous dispositions, and shall the end and last form of a virtuous life, which is eternal bliss, to which no life is better disposed then that of Christianity, be denied, to that which is most habill and disposed? Which if it be so, then truly there is no final felicity of man, because (as I have shown) there is no other form of final bliss, and consequently there is no last end of the life of man. Since therefore it would follow (the end being the measure, or rule of the means by which the end is gained) that man would be the most miserable of all living creatures, and void of all order, would be subject to all casualty, and destitute of all providence, which is the greatest of all absurdities, I conclude therefore (that which I intended) that a Christian life by true Religion, is a most safe and certain way to eternal bliss.   

CHAP. VII. The truth of Christian Faith is proved by being the cause of a virtuous life.  
HAving proved the Verity of Christian Religion by Arguments grounded in the virtuous life of Christians, now I intent to confirm the same out of the causes of the same life. The principal causes of this life is the Faith of our Saviour Christ Jesus crucified, informed with Charity, that is, which works by love: the Scripture teaching us, Justitia Dei per fidem Jesu Christi in omnes & super omnes qui credunt in eum: that is, The Justice of God is by the Faith of Jesus Christ for all and over all which believe in him: and without Faith it is impossible to please God. This Faith of Christ informed, is that by which we believe that Christ crucified is true God, and true man, the Son of God identified in nature with the Father and the holy Ghost, but distinguished in person, whom we love above all things. Faith therefore altogether with the love of Christ is the cause of the forementioned life.  
That it is so, daily experience teaches us, for that which is manifest cannot be denied, and of this we have a most palpable experience, because we see Christians make so much progress in the righteousness of life, as they profit in the Faith of Christ; and on the contrary: for between these two sorts is such a strict connexion, as they infer a mutual consequence; and on the contrary, the defect of one infers the loss of the other; for no sooner grows a Christian vicious of life, but the form of his Faith, which is Churity towards God vanishes, and on the contrary. If therefore we perceive in the life of man such an effect, which men have learned by their own and others experience to have constantly endured from the coming of our Saviour even unto these present times and that all Christians do aver and teach the same, why should we not out of admiration of so important a matter play the Philosophers, enquiring and searching into the causes of it, even as the Philosophers having perceived the effects of natural things, and being ignorant of their causes began first to admire, and then by discourse to search into the causes of them?  
First, therefore there is no effect perfecter than its principal, or total cause, of whom its perfection hath its dependence; if therefore the righteousness and verity of a Christian life, which of all sorts of life is the most excellent, hath its dependence of the Faith of Christ, it is not possible, but that Faith must be true; but if it be true, it follows that Christ is true God, and that his Religion is true, which the Christians profess.  
It is no less impossible that that which is good, and true, hath its substantial dependence of that which is evil and false; for evil, as it is evil false, as it is false, is a certain nothing or a negation of the positive perfections of goodness and verity; now if the Faith of Christ should be false, and the love of him vicious, certainly the perfection of a Christian life which is known to be so good, could not substantially depend on that Faith and love which are evil, as it is clear.  
Further, if the Faith of Christ were false, it would be the greatest of all errors; for to affirm a man crucified to be true God, if it were not true, were an extreme madness and folly; how could the life of Christians therefore, it being most perfect, (as I have proved) proceed from so great an error? Seeing that the institution of a well-ordered life is derived from, and grounded in the framing a right conceit and understanding of it; and all error in affection and moral actions proceed from its in justice, and difformity with the rule of equity.  
Moreover, the better any nature or subject is disposed, the more is it facilitated for the receiving a more perfect form; but the form and perfection of our understanding is verity, and the disposition for the receiving of verity is a purity and sincerity of heart, and therefore the more a man hath his mind undrossed from the affection of creatures, the more it is prepared for the embracing verity, and rejecting that which is false; but I have proved, that there is no disposition more undrossed and purified, then that of a Christian life; and therefore if the Christian Faith were erroneous, none would more easily discern the deceit, than Christians. But we behold the clean contrary: for as they daily arrive to a more elevated degree of sanctity, the more constantly and undoubtedly they assever its integrity; and as they grow more grounded in their Faith, their lives also increase in perfection, whence it undoubtedly follows, that their Faith is true.  
Almighty God, as he is the first mover, and first cause of all things, doth no less produce and cause motions in spiritual things than he doth in material and corporal, and consequently causes motions in our understanding and will; and no man must doubt, but he affords the light of verity at least of things necessary to the salvation of reasonable creatures, more clearly to them who by their concurrence and sanctimony of life become better disposed for it. Now if virtuous and sincere Christians were erroneous in their Faith, they should have no prerogative before the vicious and sinful, but as misled and blinded with many enormous deceits and errors would be given over to a reprobate sense, which is quite contrary to the goodness and present Providence of Almighty God.  
The end is the cause of the means which are ordained for the gaining it; wherefore, those that err in the end must needs go astray in the election of the means to attain it: for if the end in practical things is as the principle and cause in things which are speculative, seeing therefore that Christians do not err in the means which serve for the gaining the end, (to wit) in the virtue of their lives, but do fare excel all others, it follows they err not in the end: But all assuredly confess Christ to be their end; for they only strive to become most like unto him, and with all their endeavours aim to enjoy him; therefore we must conclude that which they most constantly profess, that Christ crucified is true God.  
The proceed of Almighty God are always ordinate, ordering things by his divine Wisdom, so as that he governs the inferior things by the superior; and hence he subordinates nobler effects to nobler causes, for all causes must be perfecter than their effects; now in humane affairs there is no nobler effect than a Christian life, which consequently must proceed from the most noble cause; now we see this wholly to flow from Christ, whom therefore we must acknowledge to be the most perfect of all causes.  
Secundary causes are the instruments of the primary or the First cause, a Christian life therefore proceeding from Christ as from his cause, we must confess that Christ being a man crucified is the instrument of producing this excellent effect of Christian perfection; now if Christ were not also God as he taught himself to be, there could be no man more wicked and execrable, and by this means Almighty God would use a most detestable instrument for the production of a virtuous life, which is extremely absurd.  
The cause being the measure of the effect, by how much the perfection of the effect approaches nearer to the perfection of the cause, and becomes more like unto it, so much is it nearer its complete and full perfection; but we see the more like a man is to Christ Jesus in his life, the more holy he becomes, and in a manner Divine, which were not possible, unless he both were true God, and his Faith most entirely true.  
We know causes by their effects, as we experience in medicines by their success; seeing therefore that Philosophers leave behind them unto posterity the rules of a virtuous life, and yet very few of them have attained unto any considerable degree of perfection, notwithstanding great endeavours done to that effect; nay, in the great abundance of the most excellent of them, none almost, without the direction of Christian Faith, have been able to effect any thing; which yet we see in that short time, and exactly to be brought to pass by Christian Discipline in the congregation of the faithful in every sex and age: and the reason is, because in deed there is no comparison between Philosophical documents and the rules of Christian life, neither for Morality nor Religion. For what is more admirable, then that a most lewd and wicked man (as we are taught by daily examples of all ages) as soon as he hath truly converted himself unto Christ crucified, becomes a new man, of proud and envious, humble and courteous; of covetous and sordid, liberal and bountiful; of lewd and luxurious, becomes continent and chaste, and as it were, with the principles of his Faith sucks in the respective antidotes for his particular vices, and with a manifold interest recompenses and repays the debts of his former vices; which never any sect of Philosophers hath attained unto: whence it necessarily follows, that Christ is the principal or instrumental cause of it, and a medicine which restores all morality and produces a most perfect life in his faithful.   

CHAP. VIII. That Christian Doctrine containing the Grounds of Faith is from God.  
THe reading, hearing, and contemplation of holy Scripture is the cause of Christian perfection, and the substance of our Religion; for the verity of Scripture is the object of Faith, and therefore the arguments of Faith are those which are drawn out of holy Scriptures.  
We know that in the understanding of man there is no determinate knowledge of future contingencies, of which we can frame no acts nor science, which made the most famous and learned of all Philosophers conclude, that men could have no knowledge of future things subject to chance; and to have it was proper only to Almighty God, who being eternal, comprehends in his eternity all things, the which are clearly laid open to his understanding, and of the which men cannot arrive unto the knowledge unless they be revealed unto them by Almighty God: seeing therefore that the holy Scripture almost every where, but chief in the Old Testament, doth foretell future contingencies, which depend on men's freewill, not only in general terms, but most exactly intending unto particulars, and that not those of one, ten a hundred, or a thousand years, but hath foretold those of two three, and four thousand years; and not only those which befell unto the Jews, and those which were to be done by Christ his Spouse the Church: but as it were foretold all the prosperities and adversities which should happen to almost all Nations: as the Assyrians, Chaldeans, Persians, Medes Greeks, Romans, and the rest; and that just as it was foretold it most exactly came to pass; we must necessarily confess that the Scriptures came from God, and were not written by the industry and wit of men, and therefore those which as yet remain to be fulfilled, are to be held most infallible; as proceeding from the same Spirit who foretold those others which have so admirably beyond all imagination been accomplished. And hence we clearly gather, that Almighty God hath a most special care of men, and exercises his divine Providence about humane affairs.  
The foreseeing then of future contingencies appertaining only to Almighty God, humane industry and sagacity cannot so order and dispose such combination of affairs, as the heroical erterprises and warlike exploits of famous men, but oftentimes do beyond all expectation light on most unexpected and variable events. God only therefore can determine these actions of men so that they may be signs of what is to follow in future ages; but we see how those things which are already brought to pass in the new Scripture, or shall hereafter follow, are deciphered and delineated under most proper types and figures in the Old Testament.  
Nor can it rationally be said that those interpretations are vainly raised or feigned by Christians, or composed without ground, because in so great a variety of things and times, in so manifold a composition of words, and in so great a diversity of Authors and sacred Writers, there could not be so exact an uniformity of the Old Law with the New, unless some understanding and divine Providence had framed a correspondence of things which were to happen in their due times: nor can it be said that it was done by chance, for there cannot be found the least thing which is dissonant, impertinent, or discomposed, but every thing with an equal tenor and most sweet harmony makes up the concord; so that that which is obscurely touched in one place, in another is found manifest, so as the whole Scripture may seem to explicate itself; this if it be unknown to those which are ignorant of holy Scriptures it is fare otherwise with those who have enriched their understandings with the treasures gathered out of the most sincere fountain of Verity: if therefore they desire to know the truth, let them with piety, humility and purity search into the same fountain of holy Scriptures, and questionless they will be of our opinion.  
Wherefore Allegorical Exposition agrees only to holy Scripture, because this alone is that which hath descended from Almighty God, as he exercised his allseeing and celestial Wisdom. I call an Allegory not the fabulous Interpretations Poets use, (and we also do expound Parables without an Allegory) nor a parabolical and literal sense, which we use when in a fable or parable, we do not intent to signify that which is couched under the bare notion of the words, but only that which is raised in our conceits by those words, and hath a further sense. But an Allegorical 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 manifest, that no created industry could ever couch such a confirmation of things in this sense but only 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 skilful of all Christians, although they were most exercised in all kind of knowledge; for this manner of order and expression was only granted unto them unto whom the holy Ghost vouchsafed to dictate and inspire it, because, although there interceded several 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 always 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 shown both in this book, and in another of the simplicity of a Christian life) there is no nobler effect than a Christian life, which cannot proceed out of any inferior and created cause, but only from the free gift and liberal 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 rays of Apostolical Doctrine displayed themselves, and the sound of Evangelicall Preachers was heard, all those clouds and mists were dispersed, 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 domestical 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 Rhetorical ornaments, they have profited their Auditors very little, or nothing at all; whereas heretofore making use in their Sermons of a plain manner of speech, and content only with the instruction and textual frequency of holy Scripture, they have wonderfully inflamed the minds of their hearers, who were so mutually delighted, that both in prosperity and adversity they did express their jubilee of mind, whence they were wonderfully stirred up to lead most blessed and virtuous lives.  
I call God to witness 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 Philosophical subtleties, 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 only of the mo●e ignorant but even of the learned sort: but as soon as I turned myself 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 mere 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 reformed their lives, insomuch that being delighted with no other reading, or hearing any other thing renouncing all terrene delights and appetites, and stirring themselves up daily more and more, they have lived lives more divine than humane. And what I now affirm happened fare more frequently in those Primitive Ages, when Christian Religion was but newly planted.  
This is that Doctrine which is more piercing than 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 errors, and hath been so fruitful 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 only 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 skilful Doctors, who are most versed and exercised in all Sciences, do most constantly maintain, that there is no part of Philosophy which is repugnant or inconsistent, nay, which is not most fitly coherent with it; and therefore it is permitted all Christians to employ their endeavours in the gaining of all Sciences, which would no way be tolerated, if it were detrimentary unto the Catholic Faith: there are only some few subject to superstition, which are forbidden, as that of Divination, being no less pernicious than 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 Philosophical and Christian Principles, they are so apparently reconciled by our Doctors, that it clearly appears, that all Philosophy is but the servant and handmaid of the sacred Doctrine; for the easy 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 itself. Seeing therefore that Christian Doctrine having been so vehemently impugned by so many Philosophers and Tyrants, hath always remained invincible and victorious, which the infinite volumes of Christians testify, it is consequent that its truth proceeded from Almighty God; otherwise in so many conflicts it had not so long remained unconquered.   

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 principal cause of a Christian life, so Prayer is its principal 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 continual 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 only 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 lead 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 corporal 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 wrapped 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 increase 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 confess 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 steadfastly 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 add 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 righteousness of a virtuous life, the quiet and joyfulness of mind; so as they prefer the pious tears of Devotion fare 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 darkness; nor would Almighty God permit them to be so grossly deceived, or at least, if they were obstinate in an error, 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 unless 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 unless 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. Bliss therefore being the end of prayer and a virtuous life, Almighty God would not induce man unto those means of prayer and virtue, unless he intended to make him finally blessed. If therefore Christian's makig progress 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 leads men unto bliss.  
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 hindered, delays 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 goodness which of its nature is desirous to communicate itself. Almighty God therefore being the most sovereign good, questionless will more than other causes which have not so great goodness grant the petitions to this effect especially unto those which are best disposed for the receiving his favours as are Christians, chief when they are in the act of Prayer and Contemplation; but Christians ask nothing more than 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 profess 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 error 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 wickedness and treason against his Divine Majesty unrevenged? or why doth he (as we see him) favour this error and impiety? whilst bestowing so many and great gifts on them he questionless grants them that which they ask at his hands.  
Our soul (as I have said) doth chief delight in Verity, and is disturbed, perplexed and confounded with Falsity, in which it can take no rest; if therefore the Faith of Christ were false, there would be no imposture so absurd and pestilent as it; for how should innumerable men, especially just and wisemen, so employ themselves in the contemplation of Christ crucified, that for this alone they should despise all humane affairs, and should not only most willingly suffer want of sustenance, labours, heats and cold, contumelies, threats, buffets, p●isons, and most cruel racks, and torments, nay, death itself, but if they be without them, do wish to undergo them: duly we may say, the finger of God is here.   

CHAP. X. The same Verity proved out of the exterior worship of Christians.  
I Have now showed out of the principal cause of Christian life, to wit, the reading of holy Scriptures and exercise of Prayer, by which it is conceived nourished, increased, and perfected, thru our Religion is true and void of all falsity and deceit, which are the interior causes of it. Now I will briefly run over the external causes, which serve as instruments and props of the internal, to wit, the Sacraments and Ceremonies instituted in order to them, all which appertain unto the exterior worship of Christian Religion; and that I may not spend time about every one in particular, I will treat of them altogether, as the different members of one and the same body. For all sacramental Ceremonies, and even the other Sacraments having a reference unto the Sacrament of the Eucharist, they may be rightly styled one thing.  
From this external worship, if it be rightly observed, we see that Christians gain great improvement in their Devotion and Sanctity, for we see by daily experience even from the beginning of our Religion, to these very times by the records, attestation, and examples both of the Primitive and Modern Fathers, that those which piously and exactly practise this exterior worship, and do often administer or receive those Sacraments and divine Mysteries, or do take upon them some one, which before they had not, do increase in perfection, and become daily more divine by their admirable sanctity; and those on the contrary which do in a customary way, without Faith and Religion familiarly and accustomarily frequent them, become the worst of all men; which most plainly appears (to omit the examples of antiquity) in the Priests and Clergy of our times, than whom, if good, none better; but if evil, none are found more wicked and pernicious. For the good, as void of all affection to temporal things, only insist in the worship of Almighty God, for whose sake and Faith they doubt not to spend their lives; those which are bad are so excessive in their impieties, so puffed up with pride, envy, avarice, and so overwhelmed with all vices, that as altogether lost, and which is worst of all, they know not how to think of amendment, and then chief, when by admonition, reprehension, exhortation, and good examples, by which others are wont to enter into themselves, they become more harsh, refractory and intractable. These things being so and as present before our eyes, being no way refragable, we must seek the reason why two such contrary effects proceed from the same Ceremonies of the same Sacraments. Now it is not repugnant to Philosophy that two contrary effects proceed from one and the same cause, if the matters subjected have contrary dispositions; for the earth by the beams and heat of the funne of soft becomes hard, and ice by the same of hard is dissolved into a liquid humour. A tree, whilst it stands rooted in the earth, by influence of the Planets bringeth forth blossoms and fruit, and by the same influence when it is rooted up, it withers: and truly those effects being so opposite, that the one is most excellent in those which perform those sacred Mysteries (as (I have said) with due veneration; the other most pernicious in those which do abuse them, they cannot proceed from any vain or false cause; & this not appearing so in men of any other Religion, there can be no other reason of it given, but their different and contrary worship of Almighty God; for if the exterior worship of Christian Religion did not depend of God himself, and did not contain in itself that divine Virtue and Verity in such a manner as instruments do contain the virtue of their principal cause, they would no way be able to produce, increase, and consummate the most excellent effect of Christian sanctity. This exterior worship cannot produce this effect of its own proper force, because Christian life being wholly spiritual, and consisting in the intellectual part of man, cannot substantially proceed from corporal instruments: for what can Baptism, the anointing with oil and balm, the use of incense, the oblation of Bread and Wine, the Altars, and other such extrinsecall things of their own virtue, conduce to the perfection of the soul, unless they were the instruments of some superior cause? For if these were introduced for a superstitious worship by any humane invention or diabolical imposture, a life so holy would never proceed from so wicked and vain illusions.  
But some may object that this worship is not the cause of perfection, but rather the exercise of virtues and credulity of men, by which they believe it to be divine: for the good striving daily by their virtues to root out their vices, do every day more than other grow perfect by those exercises. But we now seek the reason why others who are studious in the disciplines of virtue and morality, who either do not make use of these Sacraments, or do a long time refrain from the use of them, do swerve so fare from the integrity they aim at? Truly, if this worship were unprofitable or false, the more one should recede from it and cast it away, the more he would profit in the exercise of moral virtues: Priests also by deriding and contemning it would not grow more vicious, but more virtuous, the contrary of which daily experience teacheth.  
Moreover, Almighty God being the supreme Verity, the more one is illuminated by him, the nearer he approaches unto him; but the more a man is involved with falsity and errors, the farther he becomes distant from him: Now we know that those, who with Piety and Religion do frequent those mysteries, are so vehemently delighted with this Divine Worship, that oftentimes rapt out of themselves with the astonishment of their corporal part they remain , and their faces casting forth resplendent rays of sanctity make them no less amiable than venerable; which though it happened oftener in the Primitive Ages (as we read) then nowadays it doth, yet there are not wanting those whom we know, which enjoy those privileges, and those not only of the learneder sort, but of the simple and vulgar people. Whence therefore is this kind of ecstasy? whence this absorbed and pleasant contemplation? whence this fervour of a spirit inflamed? those scalding lights, and sweet showers of devout tears? whence this ineffable jubilee of the Church melodiously rejoicing in her Hymns and Cantitles? Truly, unless this worship were from God, and consequently true, there would be no where found so many dreams and lies, it being wholly in a manner compacted of Types and mysterious Figures. For what ever is contained in the Mysteries, Sacraments, Temples, Altars, Mytres, Vestments, in all the world of Ceremonial Rites, in the modulation of Hymns, and in the rest of the spiritual appurtenances would be a mere vanity and labour lost; all which, nevertheless, are instituted for the worship of Christ. If therefore this worship were sustained by the means of falsities, men, at least the wiser and more perspicacious wits, would not out of the meditation of those Sacraments be so wonderfully elevated to the contemplation of Divine objects, nor replenished with so great and celestial delight; for the understanding (as I have said) by falsities becomes more uncertain and dull, and at a greater distance from Almighty God; wherefore out of the contrary effect, we gather that this worship is true, and replenished with Divine graces and favours.  
The order also and signification of the things which are performed in the Church, show clearly that it is no humane invention but a divine disposition; for there is nothing in this worship irrational nothing vain, but every thing hath its order and proper mystery, of which I shall not now speak in particular, although in the third book I shall touch some, as the necessity of the subject will require. If any one desires more fully to be satisfied of this Verity, let him revolve the explanations of the Fathers, where seriously weighing every one in particular, he shall never be satiated with admiration, to find in these Ceremonies no less order and harmony then in the universal work of Nature, and shall receive most excellent contentment and dilatation of heart; and if he be not of a perverse and obstinate condition, and have a mind wholly darkened, he shall be forced to confess, that all those things are from God, and not invented and instituted by men.   

CHAP. XI. The same Verity proved out of the intrinsical effects of Christian life.  
I Have hitherto proved to the power of my mean ability the Verity of Christian Faith by Arguments drawn out of both the internal and external causes of a Christian life, now therefore I judge it fit to prove the same by descending to the effects of it; one of the principal effects, and immediately subsequent in that is, the peace and quiet of mind, the joy and liberty of the soul: for besides those examples which we read and hear of our Authors and Predecessors, it is plainly seen in our age, that true Christians are not moved by the brushes and storms of persecution, but do persevere more  in the Faith and Confession of Christ then before, and even glory in their tribulations and sufferings: we are to search therefore whence these effects proceed, and how it happens that the more they follow Christ in the perfection of their lives, they attain unto the greater liberty and serenity of mind.  
Christians themselves affirm this to be the reason of it, because (say they) this bliss of man consisting only in our knowledge and contemplation of Divine objects, it is manifest that the desire and appetite of man cannot be bounded or limited by any ultimate and last end, which is not God himself: The quiet (therefore) and peace of mind that Christians possess cannot proceed from any other thing, then that they have prefixed unto themselves that last end which of all others is the true one; whence if you should ask all Christians, what was their supreme end to which they aim at, questionless all would answer, that it was Almighty God; and therefore esteeming all worldly things as nothing in comparison of God, and hoping after their transitory life to obtain and enjoy him, they contemn and set at naught whatever the world contains. Hence it is, that being bereft and despoiled of their worldly goods, they are not contristated; when careless of their lives, they offer themselves to death, that they may obtain Almighty God, their only and supreme good: and as God is every where by his Essence, Presence, and Power, so is he in them also particularly by love and contemplation as the thing beloved is said to be in the party that loves. Now when the thing beloved is present, the mind of him that loves is delighted, and rejoiceth; and therefore Christians who live virtuously are extremely delighted with the presence of Almighty God, whom they internally do perceive as present. And because God is an infinite Power, when they experience his savours, slighting all other things, they fear nothing; and in this manner being armed with great liberty and confidence, they are not drawn from their purposes and resolves neither by fair means, nor by any terrors whatsoever. But a man not being able by his natural forces by reason of the sensual impediments and weakness of his understanding to arrive unto this serenity and liberty of mind, we must necessarily (say they) confess that this tranquillity and peace of mind is bestowed upon us as a most supernatural and divine gift, by virtue of which Almighty God and our eternal bliss is daily before our eyes.  
That that is the true cause of peace, joy, and liberty of mind in the Christians it is plain, our soul being one of the same, and having all its powers radicated in the essence of it, as often as it is wholly employed in the intense operation of some one power, it cannot use the service of another but very remissly; for example, If one be in an intense contemplation, he is not expedite in the use of the other powers of his soul; and if one be in great pain, he is not at the same time fit for contemplation; if therefore Christians were deceived by their Faith as by a vain credulity, no virtue of their superior cause would affist them to confirm so great an error, and so they would be left only to their natural perfections, nay, even those would be much impaired by so great a deprivation of Verity; how therefore could they so inviolably preserve so great a peace, joy, and liberty of mind amongst so many calamities and oppressions, especially so universally retain it, as not only a few, but innumerable do? For the Philosophers vaunt of one or two at most which they pretend amongst them to have had this peace, quiet, and joy of mind; but we can produce infinite of both sexes which in all parts of the world have possessed the tranquillity and liberty of mind in most excessive tribulations and torments, and this only by invocating, praising, and glorifying Christ crucified. Moreover, we have found by the experience of our ancestors, and our own, that this peace, joy, and liberty of mind is augmented by the increase of Faith, and sanctimony of a Christian life, which certainly would not be so, unless there was expected by Faith, Hope, and the true Profession of them, a true and solid good; for as a man profits more in the righteousness of life, so is he brought more into the knowledge and profession of the truth and good which he seeks by eschewing the contraries, and therefore if Christians had not found a solid good in the perfection of their lives, their joy would not be increased by it, but rather decrease as they should find themselves deceived in it.  
This is very well confirmed out of the life of the religious, for to omit examples of past Ages (which I cannot comprise in this short Treatise) we daily see innumerable both men and women do betake themselves to strict Cloisters out of the desire of a more perfect life, forsaking their parents, kindred, friends, riches, and all pleasures together with their own liberty to live with strangers and externs, to whom they become so subject and obedient, that as for exterior subsisting and faculties they enjoy none, but those which by the command of their superiors are permitted them, as precisely necessary for their livelihood, and those to be changed and substracted as things though common to all, yet uncertain to every one in particular; but as for the corporal perfections, they keep the chastity of their mind and body most incorrupted and entire, subduing their carnal and sensual appetites, by watching, fasting, abstinence, and other mortifications. And as for the perfections of the mind, of which liberty is the chief, they renounce of their own accord all the use of it with a perpetual and most strict obligation, conforming themselves wholly to the will and disposition of their superiors. Thus having forsaken all the goods which mortals are wont to call theirs, to rejoice in, and be delighted with, all these who aspire to this perfection live so contented and joyful, that one would think they had even the abundance of all pleasures and delights, and by daily profiting in this way they become more full of tranquillity and alacrity, rejoicing and triumphing only in the praises of Christ crucified; and if one should ask why they did so, they all unanimously would answer, that all their joy and delight is placed in Christ Jesus, and in those things which have dependence of him.  
First therefore I say that no man can with reason suspect that this should proceed out of folly, seeing it hath been the continual practice not only of humble and simple men, but of innumerable eminent Saints and Doctors who would easily by reason of their wisdom and sanctity discern the error and folly of it, if it were vain and erroneous, for deceit and error cannot any long time consist with wisdom and virtue; such men striving to attain unto the height of perfections, there being none greater than that which they aim at (to wit) a Christian religious life, of which that state is accounted the highest and supreme degree, certainly there are none more apt than they to receive celestial illumination. If therefore the Faith were not true, questionless the vanity and deceit of it in many Ages, in so great a concourse of people of all conditions, especially by such wise and virtuous men had ere this been detected, nor had such men been able in so holy a servitude to preserve so great a peace and tranquillity of mind, and perpetually to take such comfort and joy in it. The contrary of which is manifest, for these are they who by their words and experience have confirmed, and do confirm it by their Writings, and as being set free, and only subject to the graces and favours of Almighty God, do enjoy a most perfect peace and tranquillity of mind, and therefore all kind of deceit is fare distant from the Faith of Christ.  
Every cause moved by its own goodness, which it seeks to extend and communicate, doth, as much as it may possible, direct its effect to its proper end, especially, when the effect is disposed for it, to which the more it approacheth, the more it is delighted and doth acquiesce in it. Now God is supremely good, and a most liberal and bountiful dispenser of his own goodness, and therefore he directs all his effects, which are well disposed, to their proper and deserved ends, that they may take up their final rest in them. Now there being no more intense disposition for the end of man than that of most approved and religious men, he will questionless direct them unto their wished end in which they obtain their desired rest in the enjoying their end; but these by their daily progress are more confirmed in the orthodox Faith, rejoicing in Christ Jesus, do bend their whole endeavours in gaining him alone, setting all other things at naught. Whence it appears, that there is no error or falsity in this Faith, otherwise, by the Divine direction, by forsaking more and more this false delight of mind, they would be directed to their true and wished for end and tranquillity.  
All joy is grounded in some love or other, for love is the first act of the will or rational appetite; from which the other acts have their influnce. The joy therefore and jubilee of mind, which doth most unfeignedly appear in the countenances of those men, not consisting in any transitory, fading, or natural perfection of the soul, and all of them affirming with one voice and common consent, that it proceeds from the love of Christ crucified, cannot be grounded in any error or vain affection because, the more uprightly and holily such men did live, the more it would decay in them; for (as I have said) if the Faith of Christ were false, they would daily more apparently perceive, that in their preposterous affections they were wholly deceived, and thence they would become more heavy and sorrowful, but the sincerity of their deportments, the cheerfulness of their countenances, that refulgent kind of sanctity in their exterior, for which they are in such reverence and veneration of all men, show it to be fare otherwise, whilst we may see them always in all events more pleasant, content and joyful.   

CHAP. XII. The same truth proved out of the  effects of Christian life.  
ANother effect of Christian life is gathered from the exterior man, from their manners and deportment, which is in a manner a sign and argument of a certain kind of Divinity, by reason of which many are even enforced to esteem and reverence them: whence the venerable aspect of humble men have blunted and affrighted the proud and fierce minds of Tyrants; which we read of that powerful and barbarous King of the Hunns, Attila, though he could be satisfied by no slaughter or massacre of men, nor terrified by any power of enemies, yet at Ravenna, a Speech of S. Leo Pope set him packing out of Italy, and he contrary to his wont custom, and not without the great admiration of his followers, seemed not only to reverence the venerable Bishop, but to obey him in a manner commanding him. And in like manner Totilas the cruel Emperor of the Goths, after he had destroyed so many thousands by innumerable massacres, wasted and consumed whole Nations, not being able to suffer the countenance of S. Bennet a poor Monk, fell down prostrate on his face, and could scarce raise himself, when the servant of God commanded and assisted him to rise. In like manner Theodosius the Emperor returning to Milan after his cruel slaughter of the Thessalonians, was by the authority of S. Ambrose chiding him, and reviling his cruelty, denied the entrance into the Church, until he had by a public penance enjoined him by the Bishop, expiated his cruelty and injustice. I should want time, if I should recount the examples in this kind; but it is not for my present purpose to prove that which by daily examples is known to all, for I have often seen arrogant and wicked men in the presence of the holy and virtuous, both to have changed their words, and with great sorrow and compunction of heart to have reform their lives. For the divine Spirit doth adorn the exterior both of men and women, the younger with a wonderful sweetness and grace, the elder men with the veneration of their white hairs, and makes them as the present matter requires, to become now amiable to some, and now again to some others formidable.  
This effect in the exterior proceeds out of the supernatural bounty of the mind, that is, out of the grace of God adorning the understanding, will, and other powers of the soul, which we gather hence, that our soul vehemently altering our bodies by force of the imagination doth exceedingly change the countenance and visage: as by lascivious thoughts the body is stirred up to lust, and by the instigation of hatred it is inflamed with desire of revenge, whnnce we experience that the body is much altered by force of the imagination; and by the alteration of the sensible appetite, and the commotion of the spirits, the face and visage is straightway changed, so that by fear men are wont to become pale and wan; by anger and bashfulness red and blushing, and joy and sorrow make their several impressions in the countenance. The reason is, because our understanding using corporal instruments and organs, what ever passes in the interior, especially any vehement conceits, hath its influence into the corporal and exterior parts, especially into the face and eyes, for we plainly discern in proud men an arrogance of look; in the cruel, a stern and fierce cast of their eyes; in the light ones, a subtle and unconstant deportment; and in the lascivious, a wanton aspect; nay, some malevolous old women with the very contagion of their looks are said to infect and fascinate little infants: to conclude, the good and evil habits of the mind, especially if they have taken deep root, can scarce by any dissimulation be so hidden, that they appear not in the exterior. Every cause therefore likening its effect, and every effect making an expression of its cause, this exterior beauty and comeliness of Christians, and this honest and venerable manner of deportment cannot proceed from any other cause then the beauty of the mind and integrity of their life.  
Which effect we daily see to be of such virtue, that as we daily experionce there is nothing to be found more energetical and efficacious for the conversion of sinners, for we experience that the examples of simple Christians living uprightly have profited men more than the persuasions of learned and eloquent Philosophers, nay, even the relations or beholding of miracles. For we often see eloquent and learned men whilst they are preaching high and elevated subtleties of knowledge to be harkened unto with great attention, but their lives not corresponding to their words, they have profited the Church very little, but only born away the reports and praises of their eloquence and wisdom. In past and present Ages there have been many miracles which little conduced to the amendment of life; for though we see multitudes of men flock together to see them, yet if we look more diligently into it, we shall find that very few have reaped the profit of bettering their lives by them, but by the perfection of a virtuous Christian, we both have known and seen innumerable sorry and contrite for their sins, and converted unto Almighty God, and those not only of the vulgar and simple sort of people, but most eminent in prudence and learning; of the which very many having felt the odour of a good fame and sanctity, contemning the pleasures and delights of the world, have betaken themselves to these happy and religious Societies and Monasteries, where loathing their former courses, they pass their lives with exceeding content, pleasure, and sincerity.  
Hence it is manifest, that there is some virtue in Christians by which these admirable effects are produced, for a body hath no substantial influence into a spirit, which we see manifestly expressed in the most formal body of all, to wit, the celestial which suffer nothing from any corporal virtue; for the heavens suffer not from the neighbouring fire, much less therefore shall a spirit suffer by any corporal influence. Those things therefore that are exterior and visible in a Christian life being corporal, they cannot have any proper and substantial influence into the soul, by which it may receive benefit, unless thereby some virtue be together infused into it; but in a Catholic and virtuous man the most eminent and chief virtue, from which an upright institution of life, exterior beauty, and holy conversation doth proceed is the immaculate Faith and Love of Christ crucified; for this Faith and Love being augmented, their exterior ornaments and veneration are increased, and of greater efficacy for the conversion of men. Faith therefore which operates with love cannot be a deceit, seeing that falsity is void of all virtue, and cannot penetrate the heart of man.  
Verity is more powerful than falsity, but there was never any virtue or remedy found more efficacious for the living well and virtuously, than a Christian life, as we are taught by the comparison of Philosophers and other men, by whose learning and examples very few have been converted to a good life, and by the life of Christians innumerable do daily rise and lead most unspotted lives; and therefore a vain and erroneous falsity cannot be the ground or root of this life, otherwise, men would more easily be reclaimed to the amendment of their lives, by the learning and morality of Philosophers, then by Christian examples, which we find most false by experience.  
Moreover Almighty God being the first mover without whom there is not the least motion, and doing all things by his wisdom, he subordinates the nobler effects to the nobler causes; but the most excellent of all effects is a Christian life: Almighty God therefore by exhortations, and chief by internal inspirations stirring up men to this life by most conspicuous examples of the faithful, to the end that the cause may produce an effect like itself, as the sun and men do generate a man, it follows necessarily that a perfect Christian is the noblest cause and most perfect instrument of producing this effect: Therefore the virtue of this instrument co-operating with Almighty God is not a falsity, but a most supreme Verity; but this virtue is Faith inflamed with a burning charity, as I have shown; our Faith therefore is most true.   

CHAP. XIII. The same confirmed by the wonderful works of Christ, and first by his Power.  
WE have proved now by the assistance of Almighty God the Verity of Christian Faith out of the manifest effects, which daily are seen in the Orthodox Church, and although there might be manifold other arguments brought to the confirmation of it, yet having regard to my intended brevity, I will argue only out of those events of former Ages, of the Verity of which the whole world is a sufficient witness. Wherefore, as Philosophers by the effects which they saw in natural things were moved to search into the causes of things, we in like manner setting before our eyes the triumph of Christ, which we have heretofore described, will most exactly, as fare forth as the matter requires, search into the causes of those effects. And as the Philosophers contemplating the nature of things, out of the greatness, the wonderful order and perfection of the whole world, did conclude that the cause of it was Almighty God, who was more powerful, wise, and perfect then all others, whom they termed the first principle and mover of all things; so we contemplating the triumph of Christ crucified, will show him to have been, and to be beyond all comparison more powerful than the feigned Gods of all other Religions, and to have done greater things, and produced perfecter effects than any, and with an ineffable and infinite wisdom and goodness to have infinitely surpassed them. Which done it will be clear that this God, is the great Lord and King above all other Gods.  
I will begin with the effects of his Power, and placing his triumph before your eyes, I argue in this manner. Either this Jesus the crucified Nazarean, whom the Christians adore is true God, and first cause of all things, or he is not; if he be, the disputation is ended, because, if he be God, the Christians Faith, and his universal Doctrine and Religion must be true: if he be not, it follows, that Jesus the Nazarean was a most prodigious monster, of a most inexcogitable pride, and unheard of arrogance, whilst being a pure creature and mortal man, he would be esteemed as the only supreme Deity, and adored above all others: whence we might justly term him the most lying and worst of all creatures, nay, even the most notorious of all fools, for undertaking fane novelties set abroach, then may you see straightway the hedge cut in two, the old father's bounds removed, the Catholic doctrine shaken, and the Church's 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 themselves into the Apostles of Christ. What is transfiguring themselves into the Apostles of Christ, but this? The Apostles alleged the examples of scripture & they likewise cited them: The Apostles cited the authority of the Psalms, & they likewise used it: The Apostles used the say of the Prophets, and they in like manner brought them forth. But when that scripture which was alike alleged, alike cited, alike brought forth, was not alike, & in one sense expounded, then were discerned the simple from the crafty, 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 Satan 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 Doctors do bring forth the words of holy Scripture, by which they would according to their corrupt interpretation confirm their error, 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 error is intended, that there the authority of the word of God should be pretended. But some will say, how prove you that the Devil useth to allege the Scripture? Such as doubt thereof let them read the Gospel, where it is written: Then the devil 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 Son of God, cast thyself down, for it is written that he will give his Angels charge of thee, that they may keep thee in all thy ways, 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 Majesty with the authority of Scripture? If thou be (quoth he) the Son of God, cast thyself 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 allege some place of the Apostles, or Prophets, against the Catholic Faith, but that by his mouth the Devil himself doth speak. For as at that time, the head spoke 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 faithless to the faithful, the irreligious to the religious, to conclude, Heretics to Catholics. But what I pray, saith the Devil? If thou be the Son of God (quoth he) cast thyself down. That is to say: Desirest thou to be the Son of God, and to joy the inheritance of the kingdom of Heaven, Cast thyself down, that is, Cast thyself 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 Heretics, persuading them such things; how hath that crafty commander of the Arabians Mahomet done? he never affirmed himself God, true it is, by his eloquence and power, by his arms, gifts, and a luxurious licence of pleasutes, he drew unto him a barbarous and unskilful multitude; and did not he give a most honourable testimony of Christ? Assuming to himself nothing above humane forces and policy, but such was not Jesus the Nazarean; never did any mortal propose more difficult things to be believed and done then Christ did; for he absolutely commanded the belief of a Trinity, to wit, the Father, Son and holy Ghost, the same one God three really distinguished persons, which yet being identified in substance, were one, and the self same entity. Then he commands himself to be believed as God the Son, being the same with the Father and the holy Ghost, and that he is at the same time true man, the son of the Virgin Mary, whom he also commands to be adored as the true Mother of God; that the Cross also, which was always esteemed as the instrument of equivalent ignominy, should be held in most supreme honour and veneration, as the chief sign of our salvation: In his last supper he commanded by his last Will and Testament, that we believe that Bread and Wine by virtue of a few words of Consecration were really and substantially changed and transubstantiated into his Body and Blood, notwithstanding, that the wont accidents of Bread and Wine persisted, and that we should under those signs of Bread and Wine adore him, and receive him as nourishment and a celestial viaticum by which he promised us eternal life, and that no body could enter into the kingdom of Heaven unless they were born again of water and the holy Ghost. Moreover, he commanded that all his Scriptures should be believed to a tittle without hesitation, doubt, or derogation, notwithstanding they contain things most difficult to humane understanding, without the belief of all which, there was no salvation. Nor is this constant and firm veneration of those things sufficient, unless contemning visible things, and loving the invisible, we do patiently undergo all kind of persecutions, In patientia enim vestra possidebitis (inquit) animas vestras: In your patience you shall (saith he) possess your souls. He promised his followers and servants in this life, not riches, honours, and dignities, but the clean contrary, to wit, poverty, ignominy, oppression, and what is more, outrages blows, banishment, gaols, conflicts, and torments, by suffering which for his sake, he promises us an unspeakable beatitude; promising things unto us which exceed the understanding of man, as Glory, for example, in heaven with the Angels, the Resurrection of the bodies, and that which neither eye hath seen, nor ear hath heard, nor hath ascended into the heart of man: These things notwithstanding being so, he brought to pass whatever he pleased, although the world fought against him. For innumerable men of all sorts and conditions, have so received and maintained this Doctrine, that they chose rather to leave their lives then to forsake their Faith. King's also and Princes (as we see at present) humbly inclining themselves under the yoke of Faith, are obedient to his inferior Ministers. Let us set therefore before our eyes Christ as a poor man, accounted formerly and esteemed the son of a Carpenter, and contemned by those that knew him, and let us ask him what he thinks: Now let him answer, I, though a poor man and a stranger to the world, do intent to bring the whole world under my Laws, and do intent that men do adore me as a true God, together with my Father, and the holy Ghost, and that they also worship the Cross, on which being nailed, I shall die a most ignominious and cruel death, between two thiefs, and after this cruel death, that they do most devoutly and honourably reverence the Instruments and Relics of my torments, and preserve and place them amongst their chief and precious jewels and treasures. And that above all things with Faith and their best Devotions they adore this Sacrifice of Bread and Wine, as the true substance of my Body and Blood, and that by the Water of holy Baptism, they believe their souls to be cleansed from all spot of sin and that they are sanctified by the anointing of Oil and Balm; and lastly, that receiving and observing my whole Doctrine entirely, they esteem it as a great wickedness to derogate aught from it, even to the last tittle; and that they honour and make their addresses unto my Mother, being sanctified with an uncorrupted and perpetual Virginity, and esteem her next unto God, as Lady and Queen of the Universe, by a special prerogative exalted above all the choir of Angels, and that they make their supplications to those whieh from being Fishermen I have chosen to be my Disciples, and that they adore their very bones, ashes and other relics: wouldst thou not judge this poor man, thinking and speaking such things of himself to be a sot, fool, and worthy only to be laughed at?  
If further whilst thou laughest at him, he should go on, and say it is my will, that they not only do most firmly believe all those things, but that for this reason, they lead their lives most continently and uprightly, and for my promise given them of an invisible happiness, they despise all terrene and sensible things, and to show their most ardent affection towards me, they do most willingly undergo poverty, thirst, famine, toils, miseries, torments, and most cruel deaths, and that they choose rather all these things than deny the least tittle of my Doctrine? Wouldst thou not think this man wholly mad and out of his wits? If he should add to this, it is my pleasure that all this be brought to pass against the resistance of the whole world, against Kings and Princes, against all the Religions and sects of Gods and men; I intent to fight against infernal powers to gain the victory, and triumph over them, questionless thou wouldst burst into a louder laughter.  
But if being asked by what confidence or arms he meant to effect those things? he should answer, by no other than by the preaching of himself and his Disciples; and because eloquence hath a great force to persuade the minds of men (lest any of his victories should be attributed unto it) that he should affirm that faculty no way to fit his purpose, and that his Ministers should bring those things to effect, without all art, by a sober, modest and simple narration of those things, thou wouldst ascribe this to a higher degree of madness. If he should go on, I know that for my sake an infinite multitude of men would perish; that the more there die, the more the number of the faithful shall increase, and my Faith shall be propagated to the farthest ends of the world; for the blood of my Martyrs shall, as the Seed of the Church, yield a fruitful harvest of my Believers; and I will deliver unto one of those my Fishermen, and to his Ministers, which shall never fail, by a continual inheritance the perpetual Sceptre of the Kingdom of Heaven, and I will make to stoop the supreme City and Lady of the world, and the Emperor himself to kiss the feet of my Substitutes. Oh! if thou shouldst hear him say so, with what furies, I will not say madness, wouldst thou think him to be agitated? what peals of laughter wouldst thou not bestow upon him?  
Harken to him a little further, there shall be infinite Books written of me, by most excellent and learned men, which shall praise and magnify both me and my Doctrine, and extolling it above all others, shall defend it with their whole forces; my Priests shall with great reverence of the people, with solemn pomp and magnificence, and with torches lighted proclaim the same, which all the auditors shall receive uncovered with a reverend and most humble attention; would not these things seem dreams unto thee?  
Hear him conclude, being armed with this only weapon, without all doubt I will bring all those things to perfection, and with an invincible power, I will prove myself victorious, and will bring the whole world under my obedience, nor shall there ever any prevail against these groundworks and foundations of my Religion.  
Whilst he assevered these things who would not judge that this were a work impossible to all mankind, to Nature and the heavens, and only feasible to the divine Omnipotence?  
Now all these things being brought to effect, it is manifest that it is the only work of the divine Majesty, and that this Faith of Christ was only established by Almighty God alone: for was there ever any of the ancient wizards, or Philosophers, or Mahomet, or some one of the most powerful Kings that ever did the like? Or are there any Gods of the Gentiles and Nations to be compared to this? These kind of exploits have not been heard of from the origin of things! let them blush therefore and be confounded which judge of Christ as Infidels.  
Nor may these things be said to happen by chance, seeing that the Prophets and Sibylls foretold them long before, and the ancient and incorrupted Monuments of the Jews and Gentiles give testimony of them, in which is written, that those things were not only revealed by Almighty God to come to pass, but that Almighty God did himself promise to perform them.  
As in natural things there are some causes necessary, and others, as of most things are indifferent, so in arguments and intellectual discourses, some there are which necessarily enforce the understanding to assent, which are called demonstrations; others are called learned, dialectical proofs, which though not always, yet for the most part incline the understanding, though it do not firmly tie it to the asseriton; others again are so weak as they scarce incline it at all. Wherefore, although in matters of small consequence, as in Mathematics, there are found many demonstrations notwithstanding in natural things there are found very few, but in the high and most eminent things, as also in morals there are found no demonstrations at all. But the light of our understanding is so weak, that it doth not discern the proper difference of things: for the Philosophers use accidents instead of differences, and therefore they are ignorant of the proper definitions of things; the essence therefore or definition of the thing, being the mean or middle term of a demonstration, it follows, that few or no demonstrations are found in natural things; wherefore, it is very hard to settle or ground our understanding in natural and moral Sciences, much more in metaphysical, and most of all to apply our understandings, and altogether to attract our will, that we draw it from vices to virtues; for the sensual part, being opposite to the spiritual and rational, it is very difficult that the affection follows the understanding, but of all things it is most difficult to make both Powers so agree, that the fruit of good works do issue from them, and persevere unto the end of our lives; for of every ;hilosophical Thesis there are almost as many opinions as heads, and very few of them effect what they teach, and scarce any of them have persevered unto the end of their lives without corruption of vices, and if any one such be found, they account it a miracle. Now if the very chief of those Philosophers could not convince the understanding of man to believe those few truths which reason itself dictates, and are naturally engrafted in us, as that there is a God, and that he doth exercise his Providence about humane affairs; that good is to be sought after, and evil avoided, and others of the like nature; and if they could not reconcile the affection in a very few things with the understanding for their well-doing, that they did not finally disagree, by how much would they be less able to perform it in things which exceed the bounds of reason: But the Disciples of Christ with their only preaching did unite the will and understanding of an infinite multitude of men, and, as it were, transfixing them, did enforce them to believe and love those things unto the which neither demonstration itself, nor any humane reason could any way arrive, so that for the promise of heaven, they have esteemed all earthly things as dross, and becoming indefatigable in their labours, they could not be removed from their purposes, neither by fair means, threats or torments. Now by what virtue have poor ignorant Fishermen done these things? certainly by no Humane power, but Divine. For nature hath expressed the whole forces she had towards mortals in the Philosophers, and yet we see, she hath not had in them the force to accomplish those things. Certainly if the Faith of Christ were stuffed with lies, questionless a few Fishermen could not have done those wonders in confirmation of it, nor could the Faith itself have persisted in its full force so long time against so powerful and manifold oppositions.  
Moreover, if Christ crucified and his Fishermen drew so efficaciously the whole world to the Divine love as I have said, they could not do it by plain and bare words, for grave, wise, and learned men are not led away with bare words; wherefore it is certain that they confirmed their words with miracles, which were so many, so stupendious, that fare surpassing the limits of nature, they could only be wrought by Almighty God, who alone is the author of miracles. But the Divine Majesty doth not give testimony to the confirmation of lies, but of Faith, and therefore the Faith of Christ, in confirmation of which they are done, cannot be false. Now if any should deny miracles, this would be the greatest miracle of all, that those manifold and admirable things, of which I have made mention should be done without miracles by Christ a poor man, and those ignorant and unpolished Fishermen his Disciples. Therefore, whether Christ and his disciples did shine with miracles or no certainly an infinite power surpassing all the power of all Gods, doth appear in his works; but as of all causes that is the first which hath more power than the rest, so amongst Gods, he is truly to be esteemed the true God, which is most eminent above all others in power, as is Christ our most invincible Conqueror.   

CHAP. XIIII. The same concluded out of the Wisdom of Christ.  
I Will now show that his Wisdom was inferior to none. First, than it is the part of Wisdom to order and dispose things rightly, but in all things which are to be directed to their ends, the rule of Government ought to be drawn from the end of them; for then every thing is rightly disposed when it is directed to its proper end, for the end of every thing is its supreme and chief good; whence those that in the studies of arts do so regard the end, that they direct all other subordinate things unto it, are called masters of that art. As in Architecture, those workmen which carry the stones, wood, lime, and other requisits are not said to be architects, but those which give the chief disposition, proportion, and form to the building. In artificial things, they having only their particular ends, in which the end of man doth not consist; he that shall be skilful in those is not to be termed absolutely wise, but with a restriction to his art. He therefore is rightly to be styled absolutely wise, who observing the supreme and consummate end of humane life, doth dispose all fit means and all his actions and operations unto it; But Jesus the Nazarean efficaciously teaching his Disciples and Followers, showed them the true end of man's life, and the true means by which they were to arrive unto it, and this not only by his Word, but by his lively example, so that no end of humane life can be found out, or imagined better, or more perfect than the life of Christians. Wherefore it is clear that neither amongst the Gods of the Gentiles (suppose the impossibility of their Deity) nor amongst men there ever was or could be found a wiser than Christ.  
The sign of a knowing man is to be able to teach, for when a man is arrived unto the perfection of a Science he can easily teach it others, as in natural things for example. When a man hath attained unto a perfect age, he is capable of propagating mankind by generation of children: but there was not any other God or man from the beginning, who taught a more profitable wisdom then that of Christians, or who taught it with greater facility: as for the learning of Philosophers, it is obscure, and scarce to be learned in long time, and perplexed with many difficulties and errors, by reason of which the very masters themselves are very uncertain and anxious, as I have said before that they were concerning the divine Providence, and in the end of humane life, but after the supreme wisdom of our Saviour and Master Christ appeared, the world was so illustrated in a short time with the Doctrine of the divine Providence and Goodness, of the immortality of the soul, of the end and beatitude of man, of the means to arrive unto it, and many other documents that Christians of both sexes, even in their tender age and infancy did more clearly penetrate those things, then famous Philosophers had done by their great industry and study. And they became so constantly grounded in this Doctrine, that they had rather suffer a thousand torments even to death itself, then impiously deny the least tittle of the Doctrine of Christ.  
The virtue of the cause appears the greater, the further it operates and the quicker; wherefore, the more quicker that Wisdom hath its effect in men, the more questionless is its power. 'Tis not the work of a principal virtue or industry to make those wise which are docile, and have their minds greatly disposed for wisdom: but suddenly to teach fools, children dullards, girls, reprobates, and most wicked men, and strumpet's wisdom, and convert them unto a good life, exceeds all humane forces. But our Christ Jesus did not only convert innumerable of those, but also of prudent and learned men presently, with only a beck, and made a change in their lives by the true compunction of their hearts, and daily doth not cease from those effects, which none ever of the Gods or men have done; and therefore his Wisdom and Doctrine is to be preferred before all. When Nature is determined to do something in particular, it is not to be esteemed the part of any rare virtue to effect it in natural things by means which are natural, as if a spiritual creature by the application of fire to a house should strait burn it, which was not hard for any man to do; but if it were performed by contrary causes as by striking fire out of ice to raise a great combustion, this would be esteemed a work of great virtue. It is a sign therefore of a supreme and infinite virtue to produce all natural effects without any natural instrument, or to do any thing with any instrument, or to do it with the instruments ordained for contrary effects. Wherefore, to teach wisdom by due and natural means according to the wont capacity of men as the Philophers do, is no matter of admiration; but to teach us the supreme and ineffable wisdom by the folly of the world, that is by those things which men commonly esteem foolish and absurd, and to convert those follies into the instruments of divine Wisdom, and to place the chief Wisdom in them is a most difficult work, and to be esteemed only Divine. For if the horror and contumely of the Cross, together with the scorns, buffets, stripes and torments, which Christ in his death did suffer, be rightly considered, there could be found nothing more foolish and horrible than the Cross, before Christ was nailed unto it; but Christ by means of it did infuse into the wood, the most sovereign of all Wisdoms, as all Christians do profess and testify by daily experience; therefore the supreme and divine Wisdom hath been only found in Christ Jesus.  
Also, Wisdom being the honour and badge of Divine things, certainly that Wisdom is to be preferred before all others, which teaches men Divine things better than all others: but this hath been done by none so well as by that of Christ; therefore this must be the most excellent of all. But that it is so appears out of the Writings before Christ, which are not contained in his Doctrine, which if they be compared with the Books and Monuments of Christians, thou wilt easily confess that there were very few things taught by the Philophers and other Authors. Nay, what is more, Christian Doctrine doth extremely conduce to the increase and perfection of Philosophy itself, seeing it doth so wonderfully every way lay open the knowledge of Divine things, that almost all Christians do profess, know and teach those things which before them were scarce understood by the Prophets themselves. And after the preaching of the Apostles men did so blush at their own errors, and strive to purge themselves of them, in such sort, as if having wandered in a dark night and weltered in the dirt of their errors, being environed on a sudden with a great light, beholding their impurities and stricken with shame and confusion they had endeavoured to cleanse themselves; for both the Philosophers and Poets being confounded at the worship of their Idols, at their old wives stories, and impure dotage, the light of Christ once shining (at whose abundant lustre they were dazzled) they endeavoured to make good one lie with another, to feign their Allegorical Interpretations, when they saw they could by no other means hid and justify the wickedness of their Gods, and their vices so enormous that the worst of men would be ashamed to own them.  
It belongs also to a wise man not only to have the knowledge of easy things, but of those which are most difficult, and to be able to teach the same, and defend them against their adversaries; no man ever taught more difficulties of Divine things, nor ever made them appear with more ease than Christ, who did not only instruct his own few Disciples, but even the whole world. And Christians do easily defend those documents against infinite opponents, that whoever shall have read their Arguments and Books they will not be able to doubt, that the verity of them proceeded of an eternal and incomparable Wisdom. Our adversaries fought against them most exactly, not only with Sophistry, with captious and syllogistical contentions, but with contumely, threats, the sword and death itself, over all which their invincible Verity remained triumphant. Truly, if the Tyrants had contended with the Princes of the Philosophers with both arguments and torments, as they did against Christians, I am confident they would have been contented to deny their very first Principles; but Christ proposing those things which cannot be found out by natural reason, and defending them both from the sword and from all the wisdom and injuries of the Gods and Philosophers both by his solid force established them for all eternity.  
Moreover, Christians Faith is either true or fictitious; if true, we are agreed; if fictitious, even thence may be drawn an efficacious argument: That Christ was the most understanding and wise of all others which found out such difficult and sublime things, and did so persuade them unto mortals, that they would not be infringed or destroyed by any device or humane reason or power. That Christian Doctors themselves do make profession of the science of Philosophy, and although those things which Christ taught were above the sphere of reason, yet they show that they are no way repugnant unto Philosophy; and that other Sciences do rather serve to confirm them then otherwise. They do not as certain superstitious and ignorant people, who reject or contemn Philosophy, or some other true Science, challenging all things which are well said as their own, from others whom they say are unjust possessors of them. Now who is there to be found wise, cautious, and subtle which can maintain any fiction and lie against all the arguments and reasons of so many wise and learned men, and show that they are consonant to all Philosophy? Truth certainly is consonant to truth, and all truth is dissonant to falsity. If therefore the Philosophers not without great difficulty have been able to preserve and protect Verity inviolate against their adversaries, by how much less will they be able to defend falsity being of its own proper nature weak, against violent and subtle opposition? therefore although it were granted that this Faith were fictitious, yet we should necessarily conclude that Christ had the most piercing and elevated wisdom of all others, who by his invitation hath drawn men unto him by most sublime and uninvestigable documents, and hath enforced them by a sacred inspiration to lead virtuous and blessed lives. But seeing that things inconsistent cannot hang together, as for example, a false and true Philosopher can have no true coherence; and that by his Doctrine men are directed as by a strait rule to a virtuous life, we must confess that his Faith and Doctrine is true, and that he is the wisest of all Gods and men.  
Hence it is that men most versed and skilful in all Sciences, and most eminent for the sanctity of their lives have embraced that Doctrine of Christ as the supreme Wisdom, and have extolled it with their praises, magnified it with their Works and Monuments, and confirmed it with the testimony of their lives. Which had they not most certainly known that it was delivered unto men by Almighty God, certainly they had not undergone so many labours toils and agonies for the defence of it.  
The Wisdom of the greatest Master then chief appears, when by a compendious epitome he brings his Disciples to the end and last perfection of all Sciences, but this Christ alone hath effected; for every Science is either rational or real, as for rational, it is either Logic, Rhetoric, or Poetry, which treats of ens rationis, or the entity of reason: and their end is by divers Arguments and Exhortations to force the understanding of man to assent to that which they incend. To this Christ himself hath above all other without all difficulty brought his Disciples; which most appears out of this, that whereas they were Fishermen formerly ignorant and unskilful, and innumerable others of the simpler sort, who having once received this Doctrine have with most efficacious persuasions changed, as it were, the face of the whole world, which neither the force of arms, nor other endeavours of all Wisdom (if we consider it aright) could ever have done. As for real Science it is divided into practical and speculative; the practical is that which is moral, which Christian Discipline doth teach so exactly, and with such facility and celerity, that the Philosophers (as I have said before) can find no defect in it. If the Science be speculative, it either abstracts from all sensible and intelligible matter, and so it is that which is termed Divine, in the which Christ did so surpass all others, that he is not only the chief, but that there is no comparison to be made with him: or it abstracts only from sensible matter and not from intelligible, and this is called Mathematic, by which one considers the form, and hath no regard to the good or end of it, (as the Philosophers say): and for this reason, the Doctrine of Christ only attending the good and end of things imparts little to this Science, because it doth not appertain or conduce to salvation; yet if there be any profit to be gathered out of it which helps to a good and virtuous life, this the Christian Doctrine lays claim unto; for in holy Scriptures there are numbers and figures, which are most fitly disposed and ordered for the improving morality, and the contemplation of the Divine perfections, so that neither in the least Disciplines of Philosophy hath not this Doctrine its wholesome and profitable influence; or the Science abstracts from neither sensible nor intelligible matter, and this is natural Philosophy, to whose greatest good and last end Christian Doctrine doth by divers means both easily and with great content and pleasure lead us. For the knowledge of natural things in itself, is not that supreme end unto which we strive by them to attain unto, but by these corporal things we are brought unto the knowledge of invisible objects, which the Christian Doctrine doth afford with great satisfaction in great abundance, whilst it represents most admirably, and to our great satisfaction the invisible perfections and mysteries of Almighty God, in all natural things as in so many mi rours; Christ therefore was the most wise Master of all, who most easily brought the whole world to the last end and highest perfection of all Sciences.  
To conclude, the delights of the understanding fare exceed the pleasures of the senses, and that which chief appertains unto the understanding consists in the knowledge of the first Verity, from which, as it is most perfectly conceived, arises the greatest delight. The sign therefore of the sovereign Wisdom of Christ is the supreme delight which Christians enjoy in his contemplation, than which there hath been none hitherto found so great: for there have been innumerable, as nowadays there are, which for the contemplation of the first Verity contained in the Christian Doctrine, forsaking all the pleasures and enticements of the world have betaken themselves to desert and sequestered places, and which is most of all, they have made such progress in that contemplation, that a man would think they were not men, but petty Gods and Angels upon earth; for being as it were, elevated above the terrene sphere of carnality they do not only not affect it, but do not so much as vouchsafe to look upon it, having within themselves like Gods and Angels that which satisfies and suffices them. Out of all which we may easily gather, that the Doctrine of Christ is the chief of all, and that Jesus Christ himself is the true Wisdom of the eternal Father, which only was able to bring so many and so wonderful things to pass.   

CHAP. XV. The same Verity confirmed out of the Goodness of Christ.  
I Have now shown that Jesus the Nazarean hath so fare surpassed all other men, and all the Gods of the Gentiles in Power and Wisdom, that if any believe there is a God, he must questionless judge no other beside him to be so. It remains that I make the same appear out of his Perfection and Goodness, by proving that he is the sovereign of all Goods and the last end of humane life, in which we must in the first place observe, that humane actions are directed to some end or other; for the actions of men as they are humane proceed questionless from the free will or election of man, by which he differs from brutes. Now the object of the will is some good or end prefixed, and therefore there being no infinite or endless process of those prefixed ends (otherwise the motion of every appetite would cease) it is necessary there be one last end of man, for it is impossible there should be two substantial last ends of any thing, seeing that beyond the last end there remains nothing to be sought after. That is called the last end which doth so satiate the appetite of any thing that it formally includes, or at least subordinates all those things which can be desired or sought after, and therefore there is but one and the same last end of all men. Nevertheless we must know that all men do not agree about their last end, as it is taken materially, that is, where and in what it is found; although all agree in the formal conceit of it, that is, in the nature of it, and in what it consists, because the nature of the last end of mankind is the supreme felicity of it. Now all men agree in the desire of their chief felicity, yet all do not think that that felicity consists in the same thing. Having formerly proved that the last end of humane life is the first Verity and first cause, that is Almighty God, if I shall now show that Jesus Christ is this last end, it will manifestly appear that he is the first Verity, the first Cause, and true God, and the supreme good in which most assuredly doth consist the nature of the last end.  
Which that we may more clearly understand, we must consider, that when any nature is directed; or affected towards any thing as to its last end, that by the admixtion of another nature which distracts it, it may be so hindered, that it do not prosecute its end at all, or at least but very remissly; for example, a weight or ponderous body naturally tends downwards; and all gravity, or such bodies inclined by the form of their weight, or of their nature seek their centre; but a bird flies upwards, because it hath not only the form of gravity but also that of an animal or sensible living creature, and so this animal or living motion suspends, and hindering the natural inclination of its gravity or weight, it mounts on high. In like manner, an insensible mixed body having much air and fire mixed with its earth sinks downward but slowly, but if there be any weight which is merely ponderous, it is vehemently carried downwards, unless some violent obstacle do hinder it; and the more purely ponderous it is, the more impetuously it is carried of its own nature to its centre: wherefore man consisting of a double nature, to wit, spiritual and corporal or sensible, although the understanding and will by their natural motion tend towards Almighty God; yet by reason of the mixture of the sensible part, which for its natural functions hath its sensible organs, it is disturbed with passions, and is more frequently distracted then otherwise it would naturally be; so that although the superior and spiritual part cannot be violently forced; yet either by error, the understanding being ill informed, or by excess of appetite the will, becoming ill affected, it is drawn to affect those things which are very inordinate. Wherefore, if we intent to find out that in which the nature of the last end of man doth consist, it is necessary to seek it out of its motion, out of the vehemence of its love and ardent affections; but our nature consisting of both the rational and sensible part, we must not consider the affections of them, who lead their lives like beasts, but of those only which have reason always for the guide of their actions which are only worthy indeed of the true name of men: for if by the experiment of a ponderous body I intent to find out the centre of gravity, I must not consider it in the flight of birds, but by the motion of bodies which are merely ponderous; but I have formerly proved, that there is no life more purely rational, then that of Christians, therefore we shall come better to the knowledge of the last end of man, by the consideration of the love and affection of Christians, which truly and with all propriety are to be esteemed men, rather than by the inordinate appetites of others. But all Christians which live uprightly, with a most vehement affection, with a sweet concord and harmony, do bend their whole endeavours towards Christ crucified as towards their supreme and last end, for whose sake they esteem all other things as dregs and corruption, and therefore he is their last end, the true God, and supreme good of all mankind.  
The last end of man is his complete and absolute perfection, and therefore the nearer he is unto it, the more perfect he is, and the more he increases in perfection at the nearer distance he is from it, because to grow perfect is nothing else then to approach unto his last end; but there hath never any thing been found by coming near unto which by the approaches of the understanding and affection (we speak of them here and not of corporal approaches) humane nature hath so much profited as unto Christ crucified, insomuch that the more nigh it comes unto him, the more vehemently it affects him, and the more it becomes (as I have formerly shown) perfect in all morality; whence it plainly appears, that Christ is the last end of humane life. The desire of the last end is most natural unto all thins, and therefore every thing immovably adheres unto its last end; for the last end in practical things is like the first principles in things of speculation: Therefore as the first principles are engrafted in our nature, so is the desire of our last end, and therefore it persists . Therefore when a man no way diverted by his vicious appetites, doth rationally so firmly fix his affection upon some one thing so tenaciously, that he disesteems all others for it, and had rather lose his life then forsake it, it is a sign that he hath truly found out his last end; and hence it is, that although others have prefixed unto themselves other last ends, yet we have seen none, or very few, except Christians, who had rather lose their lives then forsake those ends of theirs; others undergo the extremity of all miseries to conserve their lives; for a man will give all he hath rather than lose his life: but Christians do not only patiently, willingly and joyfully lose all they have for Christ, but even they esteem their lives as nothing for his sake; and certainly if Christ were not the supreme Good, such men of the greatest wisdom would not lose their lives, being the most precious unto them, for the defence of the greatest of all errors.  
Moreover things which are of the same nature being ordained for the same end, and in that regard being united, even as all ponderous bodies are in & tending to their centre, it is a most manifest argument seeing that there was nothing ever found in which men were so firmly united as in Christ crucified, that he is the last end of man; for those that believe in him are no less united and linked together, than all the parts of the earth being compacted into one solid globe are adherent to their centre: in the same manner all Christians which truly seek Christ, come to have but one heart and one soul in him, nay, the more they profit in their Faith, with greater delight and more ardent charity do they love one another: if therefore Christ were only a man, and his Faith contain a clandestine and impious fiction and forgery, it would not have taken such effect in so many thousands of men of several conditions and qualities; because those who are only tied together by falsity are easily dissolved, nor could so many men grounding the union of their friendship on the false foundation of an error, increase their love as the error grew more enormous: spiritual delights they are the greater when our soul approaches nearer to its last end, and then they are most perfect when they more attain unto the end itself. If man therefore be somewhat delighted when he beholds his end imperfectly afar off, he will be fare more when he shall more perfectly possess it; but the delight which Christians do enjoy of Christ, surpasseth all the exterior pleasures of the senses or understanding; which appears out of three things: first, out of the incomparable constancy of Martyrs, of whom we read innumerable, who with joy and mirth ran to their torments as to their nuptials, and triumphing in the midst of their sufferings have sung hymns unto God, as if they had been in some place of pleasure: which could no way happen; unless by the excess of an immense delight, as if all their corporal senses were brought asleep, and Christ had defended them from all grief and terror, which truly is a prerogative not granted to any other delight: for a grief (as experience teaches) disturbs the whole man, and expelling all pleasure puts him out of himself. Secondly, out of the infinite examples of the ancient Monks, who, forsaking the world and wand'ring in the deserts and caves as the companions of wild beasts, in abstinence, fasting, and mortification, being in want of all things, and naked, have nevertheless lived most joyfully with that unspeakable content which they found in the contemplation of Divine things. And as yet we see the imitation and prints of their footsteps in the Religious men, who in great numbers (as I have said) of their own accords subjecting themselves to a willing servitude and to perpetual clausures, do most contentedly and joyfully pass their lives under a most exact obedience, as if they were set at liberty by being subjected under this yoke of Grace. Thirdly, out of the lives of most wise men, who flourishing with the erudition of all Sciences, having drunk of the sacred fountain of holy Scriptures, and tasted the sweetness of Christ, have given over all other Sciences, being only delighted with his Doctrine, unto which they have stuck so firmly, as if they could not be drawn from it, esteeming all the wisdom of Philosophers and eloquence of the Orators as dry apples and unsavoury, which I can testify of very many, such as I have known to have done so; but of these examples it is manifest, that the delights which proceed out of the Faith & Contemplation of Christ crucified do far surpass all others: we must therefore conclude that they proceed from the universal and supreme good, and chief because the more near access we have unto Christ by Faith and Love, the more are those delights augmented.  
And that we may briefly conclude with one argument, joining in one all the proprieties of the last end; all the individual or singular natures of the same kind (as I have said) are ordained for the same last end, and all men do agree in the nature of their last end, though not in the thing in which that nature of the last end is contained, for this is that which we seek. The bliss therefore of man consisting in an act of our understanding, we must conclude, that that thing to which the nature of the last end agrees, is that in which all the most rational and which are most pure of heart do agree in, and with all uniformity seek after it, and do immovably insist upon, and which they love above themselves, and consequently are most admirably delighted in it, and deriving from it the integrity of their lives, and the splendour of a celestial clarity, and transformed with a Divine love, become even one and the same thing with it, and being in a manner raised above the world, valuing all terrene things as dirt, they take joy only in those Divine favours, and lastly enjoy a most blessed quiet and peace of mind. But these things which are the conditions of the supreme Good were never found in any but in Christ crucified, and tha as he is true God, and therefore he is the supreme Good.  
But why should I insist longer in these things which are of themselves manifest? For Good of its own nature desiring to communicate itself, the supreme Good must needs be that which most desires to communicate its virtue; but there is no communication of any other good found so great and ample as that which proceeds from Christ Jesus, after whose coming into the world and the propagation of his Faith, the whole world is purged of a dark and profound mist of sins and errors, and replenished with all virtue and sanctimony of life, and so many graces and favours are from thence granted and decreed unto the faithful, that they are rightly esteemed happy and blessed upon earth; for if there can be any felicity or bliss upon earth, it is only found in the Christians, which I have proved in the Epitome of the simplicity of a Christian life.  
The incomparable Clemency and Mercy of our Lord Jesus Christ declares the infinite abundance of his Goodness; because no malice of any heinous sinners and wickedness are sufficient to make him deny or defer his pardon to those that are truly repentant, but commonly he doth not cease to heap greater graces and gifts on those who return unto him. And it is a thing most experienced, that as often as any shall by sin forsake him, that he is strait deprived of that sweetness and righteousness of life, so that he is drowned in terrene impurities and corruptions, and that he is tormented and vexed with intolerable cares; but assoon as he returns to his former state of recreation and quiet, he is, as it were, cured of the unquenchable thirst of some most malignant calenture.   

CHAP. XVI. The same proved out of the Power, Wisdom and Goodness of Christ altogether.  
TO the end that those things which I have formerly said of the Power, Wisdom and Goodness of Christ may be more easily understood, let us here by way of Epilogue, make a recapitulation of them. We affirm that if Christ be not God, as he declared himself to be, that he was the most arrogant and proud, the most absurd and foolish of all men; but if he did not make himself God, but it was a fallacy of his Disciples, and a humane fiction (as some foolish and doting men do avouch) how could so much Power, Wisdom and Goodness proceed out of the greatest of all falsities and prestigious impostures? For if he be not God, I know no other who may any way seem to be so; for if Almighty God do govern and conserve these inferior things by congruous means, we having proved that there is no means more perfect for a good and virtuous life than Christ, I do not see how we may choose, but either we must confess that Christ is the true means of our bliss warranted by Almighty God unto mankind, or that we deny the divine Providence and Justice; or that denying there is any God at all, we believe that all things happen by chance or fate: all which, besides the first which must necessarily be granted, are most absurd and foolish.  
If there be any true Religion in the world, which by Arguments we have convinced and supposed as granted, who can deny, considering so many, and so forcible Reasons, that this must needs be the Christian Religion? There being no other so well grounded in Reason; so that if this be not true, it will force us to deny all Religion.  
Also we know that no other Religion was ever so sharply impugned perpetually in all Ages, as the Christian; for other Religions, or rather fraudulent Superstitions, in a manner by the same vanity by which they were set afoot, were destroyed and came to nothing; but the Christian as the most pure gold, hath been refined in perpetual flames of most cruel Persecutions, which could not have happened, had any other been true, and this false.  
It is moreover manifest, that the Christian Religion never suffered or was persecuted by virtuous and just men, but was always held by them in great esteem, reverence and veneration, having always had continual and insatiable War, with flagitious, wicked and sacrilegious Tyrants, and their father the Devil; and as many as have persecuted it and its Ministers, have always been (as nowadays also appears) of a most wicked condition, which never happened to any other Religion; why therefore should we choose to imitate wicked men, rather than the virtuous?  
Further, there is no other Religion, unto which so many have hitherto been converted, and do daily come unto it upon this condition, that they know themselves not to be called to riches, honours or pleasures, (which in their Baptism they oblige themselves to renounce) but unto contempt, abstinence, parsimony, contumelies, and (if occasion require it) unto the greatest and last extremity of all; no man therefore being in his right wits would be induced unto it by such promises and obligations, as we have seen so many thousands to be, unless the light of a most evident Verity did even pierce the hearts of mortals.  
The understanding therefore is constrained by these reasons and arguments, to believe this admirable Faith of Christ to be true; for if one, two or three, or a few agruments do not force an assent, yet all together if they be rightly considered, will not have less force then Mathematical Demonstrations, or then if some of the dead were raised to life for the confirmation of this Verity.  
Wherefore if the Christian Religion be true, all others are to be exploded as false; seeing the Christian doth most constantly avouch, that there is no salvation out of it; which is no more than reason; because our salvation consisting in the vision of God, unto which no man can attain without Celestial and Divine favours, (as I have showed before) no man can obtain it without Faith, the Scripture affirming, Sine Fide impossibile est placere Deo, That without Faith it is impossible to please God.  
Nor is there left any sufficient cause of a just complaint or excuse for those who are born in strange and remote Countries, which do not admit the Christian Religion; because if any one led by the light of reason, with a right intention and pure heart, do convert himself to the universal and common Parent of all men, and their Creator, who appears plainly in the order and government of his Creatures, and which affords unto all the things which are necessary for them, and shall beseech him to show his Verity unto him; he shall not (as I have touched in the beginning of this Work according to the Christian Truth) be frustrate of his desire; but shall obtain the Light which is necessary to his salvation, either by internal inspirations, as did holy Job; or by Angels, as did Cornelius the Centurion; or as the Eunuch by Philip, that is, by some A postolicall man.   
FINIS.   

THE FELICITY OF A Christian Life.  
By Hierome Savonarola.  
Printed, Anno Dom. 1651.   

The Felicity of a CHRISTIAN LIFE.  

The I. Conclusion.  
THat among all Creatures of this world man only worketh for some certain end. That only thing we say worketh for its end, which designeth unto itself some particular end, or reason of its working, and for the gaining thereof useth convenient means. Now this being impossible to be done without discourse of reason, and that being proper only unto man, it follows that man only can be said properly to work for some end: And that Bruit Creatures are rather Acted, that is, carried by a swing of natural propensity, to their several ends, then that they act or move themselves.   

The II. Conclusion.  
THat there is some ultimate or last end of humane life. In all things which are essentially ordinate one to another, we see that the first and principal being removed, all the rest which were subordinate unto it must fail: So the first mover or cause of all things being denied, all inferior Agents and second causes must of necessity cease. Now in all humane Actions there is a certain order observable, by which one action is subordinate and directed, as it were, unto another; as for example, in the building of an house, we provide stones in order to rear the walls, the walls we intent for the house-sake, the house for our dwelling: But in things of this nature, that which first exciteth the mind of the Agent, and moves him to work is the end, or aim which he desireth to compass by duemeans; if therefore there were not some ultimate or last end, beyond which nothing else could be intended or desired, the appetite of man would never be fixed, but perpetually desiring this thing for that things sake, and that thing again for some other, and so in infinitum: whereupon it would also follow, that there could be no Term or period of his Action, which were absurd. We must therefore of necessity grant some ultimate or last end of the life of man, I mean which shall be simply and absolutely such, and from which man (who is truly master of his own Actions) shall always begin to work: and although it be not necessary, that at all times his mind be actually and distinctly upon that end, yet that habitually and virtually it should be, as upon the thing, which doth in the first place and more than any thing else move him to work: for so we see, all men are moved to do what they do, either to avoid misery, or to procure themselves happiness, for as much as all men have this general end, as it were, engrafted into their minds; and the difference that is among them is not, whither they should all desire to be happy or no, but in what Thing True happiness doth consist.   

The III. Conclusion.  
That man's happiness consisteth in the fruition orpossession of his last end. Happiness is such a perfect good, as doth absolutely satisfy and fulfil the desire of man: for as much as we count him only happy, who both enjoyeth whatsoever he desires, and can desire nothing more. As on the other side, every thing when it attaineth its proper end, is reckoned perfect, because it doth all its other things only in order to attain that; when therefore that is obtained, it hath nothing else to desire, it is therefore then perfect: for that which is not perfect, is still thirsting, still seeking or desiring to be perfected; But that which is acknowledged to be already perfect, must not in reason be supposed to desire perfection.   

The iv Conclusion.  
Man's happiness consisteth not in any outward goods. By outward goods, we understand Riches, Honours Dignities, Power, etc. in which we say The happiness of man consisteth not. For proof whereof I could allege an infinite number of Arguments, but the Thing itself being so clear as it is, and acknowledged by all, I shall insist only upon some few. My first reason is, because happiness is the supreme or chief good of man, which admitteth not the least mixture or participation of evil, no more than the highest degree of heat doth any degree of cold: Blessedness therefore cannot consist in the fruition of such goods, which (as continual experience tells us) do admit variety of evils, not of fortune only or chance, but (which is worst of all,) the evils of sin: for so we see, very wicked men have their share in these goods. Secondly, because Blessedness is a Self-sufficeing good, such as once being had, no other content can be wanting; but we see, though a man be never so well provided of these goods, yet 'tis possible he may be still in want of others no less necessary; as a rich man is not always wise, nor a man of Honour healthful. Thirdly, because Blessedness is such a perfect good Thing, that from it no evil can proceed, which is not true of Riches, Honours, Power, etc. because by occasion of them, through the envy indeed and malice of others many mischiefs do arise, Murders, Parricides, Treasons, & what not? Fourthly, because the principles which dispose a man unto True happiness are intrinsecall or from within him, it being the end whereunto he is naturally ordained and fitted; But unto the goods we speak of, Riches, Honours, etc. a man is rather disposed by causes extrinsecall and from without him, yea many times, by mere chance, and therefore they are called commonly Goods of Fortune: it is clear therefore, that in them Felicity cannot consist.   

The V Conclusion.  
That man's happiness consisteth not in the goods of the Body. By goods of the body, we mean the life of man, Health, Beauty, Youth, Strength, Courage, and the like, in all or in any of which, it is manifest, true happiness cannot consist. Because first, this body is not made for itself, but for the soul; as the matter is always for the form, and not the form for the matter. Therefore it is, that all goods belonging to the body, are ordained indeed for the soul as unto the proper end for which they are made. Besides, should the happiness of man be placed in such goods as those, this absurdity would follow, namely that many even Bruit Beasts should participate of happiness more than man; for certainly as to the fruition of such bodily goods, there be many beasts which do far excel man: as for example, in length of life the Elephant, in strength and courage the Lion, the Stag in swiftness, the Eagle in sharp sightedness, and in perfection and soundness of health almost all of them; for experience tells us, what a number of helps and how much art is requisite to support this frail carcase of ours, more than of any other kind of creatures; Therefore ' its impossible true felicity should be found in it.   

The VI Conclusion.  
NEither doth it consist in the goods, that is to say, in the pleasures & satisfactions of the sensitive part of the soul. Every thing the nearer it approacheth to its proper end, the perfecter it grows (for its end is its perfection) if therefore Blessedness consisted in those sensitive delights, A man should become so much the more perfect, by how much he lived more sensually, and gave himself up to all kind of Luxury and voluptuousness; that is, he should be so much the more a man, by how much he lived more like a beast: which is very absurd. And so again (as was touched in the precedent Conclusion) Beasts also would be found capable of happiness, as well as men, yea rather of a more perfect happiness then man: for as much as they have no fear of death, no apprehension of future miseries, no knowledge of God, no fear of Judgement, no Laws, no Shame, no repugnance of flesh and spirit; in brief they have nothing, which can either abate the sense, or restrain the use of their present pleasures: if therefore the Felicity of man did consist in the pleasures of sense, we should all desire to be metamorphized and become Beasts: why? because Beasts (upon this supposition) are more happy than men. But this was confessed to be absurd before.   

The VII. Conclusion.  
THat the happiness of man consists in such goods, as pertain unto the Intellectual or superior part of the soul. For as the body is ordained for the soul, so of the soul the vegetative or lowest part is ordained for the Sensitive, and the Sensitive for the Intellectual. Seeing therefore that the Intellect or Rational part of the Soul, is (as it were) the end of the Body, and the thing whereunto both it, and also the inferior parts of the soul be subordinate and directed: it is manifest, that in the Act or exercise of this Intellect, and in the goods, that is to say, in the perfections thereto properly belonging, the final happiness of man doth consist. Besides, seeing that happiness belongs only to a perfect man, and that the perfection of man as man, consisteth in such goods as belong either to his understanding or will; it is hence also manifest, that in such manner of goods as are Intellectual and rational, his proper happiness consisteth.   

The VIII. Conclusion.  
But yet this happiness of man doth not consist in any created good, although intellectual. For, as we said before, Blessedness is such a perfect good, as doth totally satisfy or fulfil the appetite; for otherwise it could not be the ultimate or last end, supposing there remained any thing else further to be desired. Now the object of the will, (that is, of the appetite of man as man) is good in its latitude, or the universal good. For we find, that as the understanding of man comprehends an infinity of particular verities; that is to say, it never comprehendeth actually so many, but it is still apt and capable to comprehend more successively even in infinitum; so also we find, that the will of man is as able to desire and effect an infinity of particular goods; that is to say, that it also never actually desireth so many, but it is still ready to accept and embrace more, whensoever offered, and this successively in infinitum, and that therefore it can never be fully satisfied, until it attains to some universal or infinite good; which is not to be found in any created Thing: for the goodness of every Thing created, is at best but derivative, particular, and finite; therefore in no created good can the Felicity of man consist.   

The IX. Conclusion.  
That the happiness of man consisteth solely in the contemplation and fruition of God. We said before, that the understanding of man resteth not, that is, is not satisfied in the knowledge of particular verities, nor his will in the fruition of particular goods. The last end therefore of them both must be Truth and Goodness universal, or in its full latitude, which God only is: therefore in the Contemplation and Fruition of God alone the Beatitude of man consisteth, Besides, man being what he is, viz. a creature naturally desirous to know, and that our knowledge of every particular thing seems then to be complete, when we comprehend its proper and true cause; hence it follows, that whensoever we observe any thing to be, that is to say, any effect; we instantly, yea naturally desire to know its cause, why, what, or whence it is. Now all things, beside God, appear unto us, and in truth are, but effects of some other cause; and therefore, whatsoever a man knows beside God, he knows it either perfectly or imperfectly: if imperfectly, his desire is never satisfied, until he attains perfect knowledge thereof (for that is natural, viz. for every thing that is imperfect to desire perfection) and seeing that Felicity, as we have said, is the perfection of man, and the full satisfaction of his Intellectual appetite; it is manifest, that by such imperfect knowledge of any thing he cannot become happy: But if he knows the thing perfectly, suppose it be some one singular, or many, yea perhaps all particular things that be, yet he cannot but apprehend them still as effects, that is, as depending (in their very beings) upon some other cause. Seeing therefore, as we said, that man observing the effect, doth naturally desire to know the cause; it is manifest, that this appetite of his cannot be completely satisfied with the knowledge even of all particular things that be, but still it will be endeavouring and desiring to see also the cause of them all; and that so much the more earnestly, by how much it finds the effects themselves to be more excellent; or that itself apprehends them more perfectly: for so it is always seen, that every natural motion, the nearer it draws to its period or proper term, the stronger and stronger it grows. In the sole knowledge therefore and fruition of God (who is the universal and first cause of all Things) doth man's Blessedness consist: according as S. Augustine hath excellently well observed, Thou hast made us O Lord (saith he,) for thyself, and our heart is restless and unquiet, until it findeth its repose in Thee.   

The X. Conclusion.  
That this Beatitude formally, and as it were in actu primo, consisteth in the understanding or seeing of God, as he is; but exercitatively, operatively, and as in actu secundo, in the will, or in that ineffable pleasure and delight which is enjoyed by the knowledge and contemplation of him. The Act of the will always presupposeth the Act of the understanding, because the object thereof is always some known or imaginary good. Seeing therefore that Beatitude formally and in its own nature is nothing else but the attaining of our last end, as soon as ever a man attains that he is happy. But man attaineth his last end (which is God) so soon as ever he sees, that is, perfectly knows him. Therefore in the knowledge, and by the knowledge of his last end, man becomes essentially happy. But yet because this knowledge or contemplation of the Divine Majesty is inseparably accompanied with a certain infinite and ineffable joy or pleasure conceived upon that sight, and by which the sight or contemplation itself seems to be perfected, therefore we say that in regard of operation or the exercise of Beatitude, that it is completed in the will, which with an infinite delight doth embrace that good sight, and consent to be absorbed and drowned in the glorious Abyss thereof to all Eternity. As in like manner we say of man, that he consists essentially in the union of a rational Soul with the body, but yet that he is perfected in regard of operations by such accidents as do either necessarily or contingently follow that union: to which sense the Philosopher also saith, Delight hath the same relation to Felicity, which Beauty hath to youth.   

The XI. Conclusion  
That perfect Blessedness cannot be attained in this life. First, because in this life we have no immediate knowledge of God, we see him not but by and through the creatures, and as it were, in such a glass, as the Fantasy or some inferior faculty of our soul is able to present unto us: which manner of knowledge being so imperfect, the soul of man finds no satisfaction therein, that is to say, no Beatitude, no full content. Secondly, because, as Boetius saith, Blessedness is a state consummate, or perfected with a concurrence of all good; but in this mortal life, there never was seen, (nor ever shall be) such a general confluence of All Good Things upon any one man, as that nothing should be wanting either to his body, or to his soul: especially seeing that Immortality (the Crown of the Bodies perfections) cannot possibly be attained here, no more than the certain hour of a man's death can be foreseen; and that knowledge (which is the prerogative royal of the soul) is found but by very few, and that never absolutely clear in this life, never but darkened and eclipsed with a multitude of errors. Not to speak of those inferior and less valuable goods of fortune and the body, health, wealth, etc. the least of which yet being wanting doth infinitely disturb our union with God, and daily, yea hourly deject us from that state, wherein True Felicity consists.   

The XII. Conclusion.  
Yet notwithstanding a certain Inchoate Felicity (or as 'twere the First Fruits of happiness) may be had in this life. In the heart of man we may conceive a double rest, viz. either of the appetite itself, or of the motions and stir of the appetite. The former, which is indeed a beginning of happiness, a man may, perhaps perfectly, obtain in this life; for it is nothing else, but the determining or settling of our desire upon that object, which is in Truth our last end. 'Tis true, in a general notion all men do naturally desire to be happy (because 'tis natural for every thing to desire at least that perfection which is proper to his kind,) yet in particular, or in regard to their endeavours or motions to attain happiness, they do as generally mistake, few of them knowing where to find it, or in what Thing it consists: and therefore we see their desires thereof are commonly unequal, irregular, and restless. But when once a man hath found, that his happiness consisteth in the Contemplation or knowledge of God, and is resolved to make it his chief business, study, and care to advance himself therein, his appetite becomes in that respect satisfied and quiet: But yet again, because this knowledge of God is not perfect in this life, but rather in continual advancement towards perfection; therefore we say in that second sense, that the appetite is not satisfied, that is to say, not the motions and stir thereof, which indeed never cease, but are continually labouring and endeavouring after greater perfection in that Contemplation; and this so much the more incessantly and strongly, by how much a man comes nearer to perfect Beatitude, and receives, as it were beforehand, some glimpses and Irradiations thereof. And this is that we call Felicity Inchoate or in its First-fruits.   

The XIII. Conclusion.  
That Christians have this Felicity Inchoate in a greater measure, than the best of Philosophers. The reason is, because the Contemplation and Fruition of God, which good Christians have, are in themselves greater and more perfect, than those which the most excellent Philosophers could ever arrive unto. By what I have elsewhere said, it is manifest, that a Christians life is not founded upon any natural principle either within or without man, but in something supernatural, that is to say, in the Grace of God, by which also he is elevated unto a participation of the Divine nature. Seeing therefore that the operation of every thing followeth its Essence, (for every thing worketh, so far as it can, agreeably to its own nature) by how much the nature or essence of any thing is more perfect, by so much perfecter also is it in its operation or working: But Grace is a thing of a much nobler and more perfect essence then nature; and therefore the operations or effects which proceed from thence, must needs excel those of nature. And seeing again that by how much the operation or Action of any Thing is more perfect, by so much a greater and more perfect delight is conceived thereupon, it must needs follow, that those spiritual Contentments and Gusts which good Christians have with God, and in God, do infinitely excel those of philosophers, which at best are but natural, and such as the principle is from whence they proceed. Besides, seeing that happiness consisterh in the Contemplation of God, the greater knowledge a man hath of God, the greater, that is, the more perfect is his Contemplation and Fruition of him: But this is certain that Christians have greater knowledge of God, than philosophers; as well in regard of the light of Grace, which perfects that of nature, and reveals unto Christians many excellent mysteries altogether unknown to philosophers; as also in regard of that Purity of heart, which, as we have showed elsewhere, true Christians do enjoy in a more excellent measure then others: The delights therefore which Christians enjoy in their Contemplation of God are much greater in themselves and more perfect, than those which the best of philosophers could have. And seeing that this happiness Inchoate, which we speak of, doth consist in that Contemplation and Fruition of God which is attainable in this life, it follows, that it is more perfectly attained by Christians then philosophers. Lastly, this happiness Inchoate is so much greater and more perfect, by how much it cometh nearer to Felicity consummate, or that of the next life: But the Felicity of Christians, which is here begun, cometh much nearer to Felicity Consummate, then that of philosophers; for as much as no man shall ever actually attain heaven but by Grace, (which the philosophers neither had nor knew;) it is manifest therefore, that true Christians are more justly esteemed happy in this world, than philosophers: and if then they, much more than any other sort of men.   

The XIIII Conclusion.  
THat the delights which good Christians find in the Contemplation of God, do surpass all the delights of this world, whither sensitive or intellectual. Three things commonly concur to the causing of delight, First the object, or presence of some good; Secondly the subject or Thing whereto that good is present; Thirdly the union or Conjunction of these Two together, which is always accompanied with some knowledge, or reflection of the faculty upon its proper Act; as for example, in delights of the taste, there is required some pleasant meat perhaps or such like thing, Secondly the organ or subject of taste rightly disposed, Thirdly union of these, that is, application of meat to the palate, together with attention of the mind to what is done; for indeed without this nothing is done: For should the meat be never so delicious in itself, yet if it were put into the mouth of a man asleep, certainly he would be little affected with it, for no sensation would be. We are therefore in the first place to observe, that the Good which delighteth us, the perfecter it is in itself, the greater delight it causeth: now 'tis certain, that Intellectual natures are much more perfect, than things sensitive; and that the first verity is infinitely more perfect than all the rest: it is therefore most able and fit to cause the greatest delectations. We are to observe in the second place, that the faculty likewise, by how much it is more exquisite and perfect, so much the greater delectation is conceived in the work thereof: for the quality of delight follows immediately that of operation; therefore the more perfect operation is, the perfecter is the delight; but as we said, the perfecter the faculty be, the perfecter is also the operation: now of the same faculty, that is to be accounted the more perfect operation, which doth more perfectly comprehend and reach its object. Seeing therefore the understanding is a more exquisite faculty than sense, the operation thereof must needs be more perfect than that of sense, and consequently a greater delight must be had in the Acts thereof, then in the Acts of sense. But now among all the Acts which the understanding exerciseth, incomparably the most perfect is the Contemplation of the first verity; in that Contemplation therefore the most perfect delight is found. Thirdly, we are to consider, that the nearer or more intimate the union of the object and faculty is, the greater also in that respect is the delight; But the object of the understanding is far more intimately united unto the faculty Intellective, than the object of fence is to the sense; for always spiritual things do more strongly and vehemently unite, then corporal, and especially God, or the first verity, whose union with all things is inexplicably intimate; therefore of necessity by the union of God unto the understanding, that is by Contemplation of God the greatest delight is obtained. We see therefore both in regard of the nature and perfection of the object itself, as also of the faculty, and union of both, that the delights which follow the Act of the understanding do infinitely excel those which follow the operations of sense, and that those which follow upon the Contemplation of God Almighty are incomparably greatest of all. Now seeing that God is more perfectly understood by Christians, then by any other sort of men, yea then by the most excellent philosophers themselves, as before we have shown; and that the natural light of their understanding is by the light of grace infinitely perfected, and that the union of God with the soul, and of the soul with God through the means of Grace is the most admirable of all unions, it follows, as we said, as well from the nature of the object itself, as of the faculty & union both, that the delights, which Christians have in the Contemplation of God, do infinitely surpass the delights of this world not only sensitive but Intellectual also. Moreover, seeing that in every particular sort of Things there may be observed some one that is chief, principal, and most excellent in that kind, and as it were the measure and rule of the rest, by approximation whereunto the rest are judged to be more or less perfect in that kind; as for example, in the Classis or predicament of hot Things Fire is reckoned to be supreme, and as it were the standard of all other heats, every thing being judged to be so much the hotter, by how much it cometh nearer to the degree of fire: seeing therefore that God Almighty in the order of blessed and Glorious objects is incomparably supreme and more excellent than all others; Those Things which approach nearest to the perfections of God, or are most like him, must needs be not only more perfect in themselves, but also more capable of the most ravishing contentments: but 'tis certain that the understanding of man or his Intellective part, cometh nearer unto a likeness with the divine nature then the sensitive, and therefore the delights of that must be greater than those of sense; and seeing that the soul of a Christian, by means of Grace & other supernatural privileges bestowed on her, comes nearer unto God, than any other which is not in Grace, as is manifest by what we have elsewhere said, it follows, that the True Christian doth more participate of divine pleasures then any man whatsoever. But this is to be understood principally of perfect Christians: for we confess such as be imperfect do meet with many impediments, by which their Contemplation of Divine Things is obstructed and troubled, and consequently the delights, which otherwise they might receive, and which perfect men certainly do receive in such Contemplations, sometimes is utterly lost, always much abated: yet not withstanding even that very little, which they do receive, through the fervour of Charity or divine Love, becomes so sweet and pleasant to them, that for it alone they do absolutely despise all the contentments of this world, saying with the Prophet Better is one day in thy Courts, than a Thousand elsewhere. Whence also it follows, that seeing all true Christians more or less do avoid the pleasures of this world, and with studious affection at least pretend unto divine Contemplation, yea even when their taste and feelings of God are but yet imperfect; it follows, I say, that the least delight proceeding in this manner from God doth infinitely surpass the greatest of the world, according as one servant of God hath told us in the name of all the rest: my soul saith he upon a time, refused to be comforted: I did but think upon God; and I was drowned in delight. And although this may seem incredible to carnal men, yet we ought not to wonder, for such have not the taste of the spirit. But be washed, O ye sinners, and make you clean: Away with your evil devises; cease to do perversely, learn to do well. Come, disprove me if you can: or, if you cannot; Confess, that the things which we preach unto you are True.   

The XV. Conclusion.  
THat Christians in the Contemplation of Christ crucified also do find inestimable delectations. We come to the knowledge of Invisible things in this life by the means of things visible; because, as philosophy teacheth, our understanding naturally follows the fantasy, that is, apprehends nothing, but what is prepared, as it were, and offered to her from thence. Now there is no visible object in the world which can more effectually lead us unto the knowledge and contemplation of divine things, than the Consideration of Christ crucified, proceeding from a lively Faith. Because indeed nothing can more effectually declare the goodness and inestimable charity of God towards man. For seeing, that to be loved is a thing of it self very agreeable to nature, to be beloved in this manner of God, that is, unto so high a pitch, that he should vouchsafe to be crucified himself for us, who can think, but that it is a pleasure of all pleasures to conceive? Now such a love of God towards us, doth the consideration of Christ crucified present unto our minds, and therefore of necessity must cause in them ineffable delectations. Besides, hope of Good is a thing which naturally causeth delight, as making in some sort the good we hope for, present to us: and the greater and more certain the good is which we hope, so much the greater and more perfect delight is caused: But there can be no greater good imagined, then that which Christians hope for by the Passion; nor more certain, for as much as they are assured thereof by God himself, who for that intent, namely that he might make it sure to them, was Crucified: Therefore from such hope, so great, so sure, Christians cannot but receive singular Consolation. Thirdly, Admiration is naturally accompanied with delight, for as much as he which wonders at any thing is commonly possessed also with some great desire and hope to know what the matter is, at which he finds himself to wonder. Now what more admirable, yea astonishing, then that God Almighty should be made man, and die upon a Gibbet to save men? Seeing therefore that Christians in the Contemplation of Christ's Passion do consider this, and also conceive most firm hope, to attain one day unto an absolute assurance and sight of so rare a mystery, how can they be otherwise affected then with excess of delight? Fourthly, seeing God Almighty is so infinitely perfect and great, it was not possible, that by any one creature he could be competently expressed, but it seemed necessary to his Divine wisdom to create an Universe of Creatures, that is, this whole world, in the latitude and variety whereof the Spirit of man might have scope enough, and find infinite examples, wherein to contemplate, even unto ravishment, the singularities of his perfection. And seeing in like manner that the goodness of the same God our blessed Saviour doth as infinitely surpass all humane understanding, not one only, or some few, but a million, a numberless multitude, of divine, gracious, and stupendious works were requisite by him also to be done; but to express it in some part, in the meditation of which our souls are fed, yea glutted as it were, with admiration and content: Amongst which none bearing more lively or legible Characters of his Love, then that of his Passion; it follows that in his Passion, and the Contemplation thereof, greatest content must be found: as experience also proveth in an infinite number of Christians, who by their actions have more then sufficiently shown the sense they have had of the Cross of our Saviour. It were an endless labour to go about to express them, the infinite variety, the multitude and excess of those joys, which the servants of God have tasted from time to time, and do daily taste in this kind: The lives, yea, the deaths of those ancient Christians do abundantly testify how great they were; who in infinite multitudes of both sexes, and of all Conditions, men and women, for the name and for the love of this crucified Jesus, not only patiently endured all sorts of persecutions and affliction, but even exulted and leapt for joy in the midst of their tortures, dying rather through the extremity of their delights, than pain. The number of Monks and other solitary persons is infinite, who in all times for the love of Jesus have withdrawn themselves from the world, and made choice to live in wildernesses and caves of the earth, poor, naked, destitute of all things, save the comforts of divine Love, only to attend unto this Contemplation. Lastly the learnedest Doctors, and wisest men of the world, how often have they abandoned not only the pleasures and vanities of the world, (which were scarce worthy of them) but even their most pleasing and most commendable Studies, yea their own selves also, for the love and Contemplation of this Jesus?   

The XVI Conclusion.  
THat the holy Scriptures do exceedingly elevate the mind of good Christians unto these Contemplations. First, because All Scripture generally doth relate unto Christ crucified, according to that of the Apostle. The end or scope of the law is Christ. And for as much as writing, in its own nature, is but the sign of words spoken, as speech is of conceptions or thoughts; because our thoughts do always proceed from some interior light or Illustration of the mind, by how much that light is greater and more excellent, so much the greater also and more perfect must the Conceptions be, and the speech consequently more powerful, and the writing, wherein that speech is represented more admirable and profound. Now light supernatural is always greater and more perfect than natural; And seeing also that there be several degrees in that light, it cannot be doubted, but the Prophets, Apostles and Evangelists, had the greatest measures thereof, as being the men whom Almighty God was pleased so singularly to Illuminate, as that neither in writing nor preaching they could so mistake, as to deliver falsehood for truth: Therefore also were their meditations, their speech and all expressions of themselves always profound, powerful, and serious: He therefore that presumeth to understand their writings without supernatural Illustration, is as wise as he that would have a bird to fly without wings: of which sort yet there are some in the world, viz. certain Philosophers, Rhetoricians, Grammarians, Poets of this age, who not knowing or not considering the profundity of sacred Scriptures, do venture upon them with the same temerity, as they do upon Tully, Hortensius or some other of their windy Authors; and perhaps not finding in them those flashes of elegance, or subtlety, to which themselves are accustomed, presently they fall to slight and think meanly of them, imagining (weak men) nothing to be so sublime as Plato's Philosophy, no eloquence comparable to some piece of Cicero. But he which dwelleth in heaven, shall (one day) laugh these men to scorn, yea our Lord shall have them inderifion. For indeed, the natural man perceiveth not the things of the Spirit of God, for they seem foolishness unto him, neither can he understand them, because they are spiritually discerned. But the true Christion, the man that hath supernatural light in him, shall discern them: and if with pure intention and an humble heart he set himself to the reading of holy Scriptures, meditating or considering well what he reads, and begging the grace of divine illumination, with constancy and perseverance, from God; This man, I say, shall doubtless be wonderfully elevated by reading, and fitted for divine favours, and shall find those endless and immortal pleasures in them, which do incomparably exceed the greatest of this world. For this is certain, every Thing is best delighted with that which is connatural unto it, as different humours do always affect different recreations, according to that of the Poet— 
— Trahit sua quemque voluptas.  
Every man hath his own fancy.  But unto him that is endued with supernatur all light, the most natural, that is, most agreeable study of all is certainly the study of holy Scriptures, which proceeded from that same fountain of light. Therefore also in the reading and contemplation of them the true Christian finds his greatest content. Besides, every Thing is best pleased in such kind of Action as is most proper for itself; But there is nothing more proper for a Christian then the Contemplation of Christ crucified by the study of Scripture: For should he go about to conceive or meditate of him merely according to natural reason, or the principles of Philosophy; neglecting Scripture, he would certainly find less proficiency, and perhaps run himself into some hazard of dangerous error: for such contemplation were purely natural, imperfect, and by which he should never attain unto the mysteries of Faith: of which thing we have examples in our modern Divines, who seeming to give themselves wholly to Aristotle and the study of Philosophy are become generally less devout, less Contemplative than the meanest of the people. Besides, Truth which is the object of understanding, the higher it is the greater delight it causeth in the acquisition; now the verityes of holy Scripture are the most high and mysterious of all other, because they treat principally of such things as be undiscernible by natural light. Again in regard of the inconstancy of man's nature, which is never long delighted with the same thing, but always affects variety and change of pleasure, the sacred Scriptures do become a most agreeable exercise to our spirit. For how admirable, how ravishing is that variety we meet with in them, of Histories, of senses, of Types, of Figures? and yet a most exquisite harmony between them all. All the parts. All the Books of the Old and New Testament, exactly consenting in one, and pointing unto the same general and supreme verity or end, which is the love of God and our neighbour: of which while they treat sometime historically and plainly, sometime more mystically and profoundly, they do as it were, present a nosegay of celestial and various flowers unto our soul, which continually changing, do yet most constantly increase spiritual content: We conclude therefore, that in the reading and meditation of holy Scripture most exquisite delights be found.   

The XVII. Conclusion.  
THat a good Christian, the more simply, that is to say, sincerely he liveth the greater consolation he hath from God, from our Lord Jesus Christ, and from the study of holy Scriptures. This is true, whither we speak of simplicity only Interior, or that of the heart; for the understanding or mind of man together with his affections, the more pure and sincere they be, so much the more do they render him fit and capable of divine Illustrations: For this simplicity of heart doth indeed require that we be altogether purged from terrene and gross affections, to the end that a man's spirit might be entirely set upon God, and by this simplicity or purity, as much as may be made like unto him. It is true also, in regard of simplicity exterior, or that which consisteth in the Actions and conversation of men, as is manifest: For to contemplate well divine mysteries, it is necessary that the heart of man be in great rest, and very well composed in itself and therefore we see commonly, that those who desire to partake of divine Illuminations, do retire themselves, as much as may be, from the noise and disturbances of the world, as of the Spouse in the Canticles it is said, I will lead her into the wilderness, saith he, that is, into solitude, and there will I speak to her heart. And in an other place, He shall sit alone, and keep silence, because, by so doing, he shall be lifted up above himself. And contrariwise we see, the richer a man is, and more encumbered with worldly affairs, the less is he affected unto contemplation; but where a man's outward affairs are few or none, there is always less distraction of mind. Therefore our holy Fathers and predecessors in the Contemplative life, were always wont to renounce their affairs of the world, and retire themselves into Solitude, thereby more promptly and readily to attend Divine Meditations. Every man therefore in his particular degree and quality shall find, the more simply and uprightly he endeavours to live, the greater Consolations he shall receive from God and from Christ.   

The XVIII. Conclusion.  
THat the Christian life is the only Blessed life. Never was there, nor ever shall be found out any kind of life more happy than that, because none better. If therefore the life of any men may be accounted happy in this world, it is certainly that of Christians. For if we observe, it comprehendeth all those perfections, wherein the Philosophers anciently placed happiness, and so hath whatsoever they judged good and : as for example, if we place happiness, as some of them did, in the Contemplation of God and things Divine, there is none more excellent and perfect then those which the Christian life affordeth. If we place it in moral virtue, and in the life active, that is, in good government of ourselves and others, there is no better to be desired by man, then that which Christian Philosophy prescribeth. If we place it in riches, honours, powers, dignities, or other goods of the body, (though this may seem hardest) yet the Christian life is not altogether uncapable of these, and hath no absolute repugnance to them: for we say, Whatsoever perfection appears in the effect, is some way or other in the cause; as the Sun, which causeth heat in all inferior bodies, is itself also, at least virtually hot: it is not indeed necessary, the cause should contain every particular perfection of the effect formally and in the same manner as the effect doth; it sufficeth, that it be contained eminently, as we say, or by some more excellent way, than it is in the effect. So in proportion we also say, that the Christian life doth comprehend, yea afford all those goods which Secular men do so much desire, though not in such manner as they commonly affect and hunt after them, but in a better, that is, in a due and congruous subordination of them unto superior goods. For the Christian life, being as it is a life of wisdom, a life of most perfect prudence and discretion, when we see that the things which the world so much admireth, riches, honours, pleasures, etc. are by them (viz. good Christians) in a manner neglected, we cannot but conclude that they find themselves satisfied otherwise; that is, possessed of riches, honours, pleasures etc. of a more noble and more excellent nature than those be, which they seem to despise. For having the grace of God, and our Saviour Christ himself dwelling in them by Faith, they conceive themselves thereby in possession of so great a good, that in comparison thereof, there is little else worthy of their desires. They have also hereby an assured hope to recover in the Resurrection, whatsoever Beauty or other ornaments of the body, here they might seem to want, yea in that degree of excellency and glory, which the heart of man cannot now conceive, and to enjoy with Christ for ever, that life and endless felicity, of which the Apostle speaketh, Eye hath not seen, nor the ear heard, neither hath it entered into the heart of man to conceive, what Things God hath prepared for them that love him. And hence we observe, that good Christians be generally of a cheerful and pleasing Conversation, not seeming either to desire, or to fear any thing overmuch in this world, and to be as it were, out of the Gun-shot of inordinate sorrow; according as it is written, Nothing shall grieve the Just man of whatsoever happeneth unto him; and as it was said of the Apostles of our Saviour, They went from the Council rejoicing, that they were held worthy to suffer reproach for the name of Christ.   

The XIX. Conclusion.  
THat it is no hard matter to attain Christian life, and therein by Gods holp to persevere unto the end. The principal thing required thereto is the grace of God, that grace I mean, which is not only a mere gift of God, or freely given, but that which maketh a man formally gracious with God, or just. This indeed is only to be had from God, but he, through his Infinite and Immense Goodness being so ready and inclined to give it unto them that ask, in that respect there is no difficulty to attain Christian life. For if he spared not his own son, as the Apostle argueth, but delivered him up for us all, how shall he not with him give us, and that easily, all Things? There is also required some disposition on our part to receive the grace of God, which yet renders not the attaining of Christian life, nor perseverance therein through Grace, difficult or hard. For can it be hard for a man to do that which is in his own power? Can it be hard for a man to do that which natural reason tells him is best, is for his own good, and in his own election? Let a man therefore but observe three precepts, and he shall find the attaining and perseverance in Christian life by God's grace, easy. The first is, That he have continual Thoughts and reflections upon the misertes of Humane life, and especially upon the hour and issues of his death. For seeing that man dyeth, as all other creatures do, he ought often thus to think and reason with himself; To what purpose do I thus labour? What good do all these Riches and Honours do me? I am sure to die and leave them all. I am sure to die, yet the hour and time of my death is most uncertain. What if I die to day? as 'tis possible enough, what good would it then do me, to have had the whole world at command? Or thus; If the condition of man and beast be alike (as in death we seem,) truly we men are a great deal more unhappy than they: for unto bruit beasts Nature itself provideth a convenient food, convenient clothing, houses, and other necessaries for their life, which we men have not, but with a great deal of labour and pains. Beasts are satisfied with that only which is present, never taking care for the future, as man doth, who is never contented with what he hath, but still desiring insatiably more, and vexed with a Million of cares for that which is to come. Beasts are not subject to half those in firmities of body which man is, sickness, weakness, weariness, etc. and for those of the mind, tribulations, anxieties, distresses, which we suffer in infinite variety every day, they know them not. Beasts are content with a little, their desire is presently satisfied with but a small provision; but the desires of man are without end; his heart is restless, inscrutably perverse and miserable with all. Lastly, beasts have no Thoughts of any future life, nor of the Immortality of Soul, about which men are extremely perplexed, almost in continual dread and apprehensions of going, after all the troubles and toilings of this life, unto pains eternal. If therefore our soul be not indeed Immortal, there is no creature so miserable as man: But if it be Immortal, then certainly our final rest is not here, but must be sought in some other life. And seeing that it were an absurd thing to imaegine that man, whom both God and nature have made the most noble and most excellent of all other Creatures, should yet be found to be of them all the most miserable, we must confess some other happiness reserved for him, or else deny the providence of God over his works. For seeing that in the world many Things daily appear new, which were not before, and that nothing can possibly make itself, or give Being to itself; it cannot be doubted but that every Thing in the world is made to be, by something else which was before it; unless we will be such fools, as to say, All things come to pass by chance, that is by nothing (for chance is nothing but our ignorance or non-prae●●sion of the true cause) a paradox sufficiently cenfuted by the very order of the universe, and that wonderful regularity which is observed yea sensible in all the proceed of nature. And seeing again, that in causes subordinate, we may not run from one to an other in infinitum, we must pitch at last upon some one, which shall be the first and general cause of all; and This is confessed to be God: whence also we see, that without any discourse of Argument, but by mere instinct or nature men generally acknowledge God, and also worship him in some way or other: nor was there ever man found that could settle in the opinion that There was not God. And that God hath providence over the world, the course of nature, as we said even now, sufficiently showeth, and the Philosophers themselves confess, saying, that the work of nature is the work of an Intellect which erreth not. And although it hath come in dispute among them, whither God hath providence over humane affairs (perhaps in regard of the great irregularities and deviations which seem to be in them, more than in other things) yet certainly it cannot be denied by any wise man, but that he hath over them, and over all, and over the least, as much as over the greatest. Because Providence in every Thing is so much the more perfect and more excellent, by how much it further extends itself and taketh care of more Things; seeing then that the Providence of God must be acknowledged the most perfect of all, it must also of necessity extend itself to all Things, it must leave nothing unprovided for, it must overpasse nothing. We observe also in all causes a natural and vehement inclination, as it were to govern and perfect their effects; as for example, in bruit beasts, what an admirable and great care have they of their young ones? Seeing therefore that whatsoever good is in the second causes, they have it from the first, to which they do all naturally desire, so much as may be, to assimilate themselves, it is manifest that the first and general cause of all things (as it were a Common Parent) must have a great and exact care over all particular effects, seeing he is the cause of all. Beside, if God hath not providence over humane affairs, what is the reason? is it because he cannot? or because he knows not how to govern them? or lastly because he will not? none of these can be imagined of God. For shall we think of God, that he cannot, or knoweth not how to execute that, which man both knoweth and also is able to do? and if but a good man, who hath ability and skill to order affairs, is also ever willing of his own part to do it, shall we think of God, who is most able, most skilful and wise, and also infinitely good, that he should be less willing? Again, if God Almighty had not care of humane affairs, why hath he given man such a natural instinct and inclination to worship him? God and nature we use to say, do nothing in vain. We conclude therefore, that it is an argument only of madness or a distempered mind to say There is no God, or that God is, but hath not providence or care over us men; and that it is the part & duty of a wife man, not only to know, but continually to consider that there is a Governor over the world, who hath the same particular providence over men, that he hath over other natural Things, that is, to conduct & guide them all by due means unto their proper and last ends. And because it is his property to dispose All Things sweetly, he guideth every one of them to their ends in such manner as is most congruous and agreeable to their several natures, and man in particular Freely according to that liberty of his will, which is natrnall to him. From whence it is also, that among men, some are good, and some are evil: The good are they whose life is agreeable to reason, conforming themselves to such Illuminations and Inspirations as they have from God, in all things studying and endeavouring to please him: The evil are those who follow not reason, nor observe any rectitude or regularity of life. If therefore the Divine Majesty hath providence over humane affairs, and be Just, as he is, he must certainly have determined with himself both to reward the good, and to punish such as be evil: But this we see not done, at least not exactly, not particularly, in this life, therefore we must confess some other life to come, wherein the rewards of the Just and punishments of the wicked shall be more eminently seen. Which if it be so, how much doth it concern us to please God by a good life? And seeing, as we have elsewhere shown, that there can be no better life, than the Christian life is, it is to no purpose for us to seek any where else how to live, or how to please God: for a life so led cannot be without its due reward, cannot be frustrated of that happiness which is promised to it; if it could, there were no life sure of happiness: for the life of Christians in many respects showeth that God hath peculiar providence over them; and therefore if their faith were not true, neither could their life so much be governed by it, nor would God suffer them long in that error, whose Goodness it is to Illuminate those which are Good and right of heart, and to harden and leave in blindness only those which are evil. If therefore These Things be so, let us believe in Christ, and let us live Christianly, for so doing, as is manifest by what hath been said, we cannot perish, but must be happy in this world and in the next.  
After a man hath by this first consideration prepared himself, and is resolved to do what he can to attain Christian life, the second Precept to be given him is this, vi●. That he seriously consider what that thing is, wherein Christian life doth, as it were essentially consist; which is the grace of God; I mean that grace, which as we touched before, doth justify & make a man good in the sight of God. For we observe some men as soon as they begin to have a desire of living Christianly, they presently apply themselves to the Ceremonies of religion, and performing them exteriorly, they imagine all on the sudden, that they are become exceeding good Christians with which vanity many deceive themselves, pretending to be Christians, but falsely, being indeed a foolish, lukewarm yet very arrogant sort of people. Men indeed looking only on the outside, praise what they see, but God beholds the heart, and says to these men, as our Saviour said to the Pharisees, ye are they who justify yourselves before men but God knows your hearts; for many times that which is of high esteem with men is abomination before God. He therefore that desires indeed to live Christianly, let him endeavour with the utmost of his power to obtain the grace of God not resting till by some good signs & arguments he can probably persuade himself that he hath obrained it. And because the Grace of God is given in and by the Holy Sacraments to all those who devoutly and worthily come unto them, let him prepare himself in the second place to receive the Sacraments, with the best disposition and diligence he can: In particular, If he be a believer, but yet not Baptised, let him prepare himself, and come to the Sacrament of Baptism, with atrue, sincere Faith, and good Intention; If he be already a Christian, but guilty of sins, let him come with true Contrition, pure Confession, and perfect Satisfaction, and submit himself to the Sacrament of Penance, and thereby also devoutly fit himself for the Sacrament of the Eucharist: and in this course let him persist constantly, until by some good conjectures he find, that he may have obtained the Grace of God. Now the best of that sort, especially for beginners, seem to be these, viz. if he find in himself a great and earnest dislike of his sins past, and of himself for them, a serious intention never to return to them again, a firm purpose to live hereafter according to the law of God, and the duties of that state wherein he is, a delight and taking pleasure in divine matters, and in doing of good works, a contempt of the world and of all worldly things, lastly a longing desire of the life to come, with a weariness of this present. He that by such signs as these shall perceive, that by God's grace he is become a Christian, must also know, that in the way of God, not to go forward, is to go backward; and that he only goeth forward, who findeth himself to grow daily stronger and more fervent in the grace of God, and in all virtue: Now this is chief procured by continual Prayers, as we have said elsewhere, which no man can make rightly, but he that studyeth Simplicity; that is to say, Sincerity or purity of heart, integrity of conversation, together with neglect or renouncing of whatsoever is superfluous. He therefore that desires to live Christianly according to the duty of that State, wherein he intendeth to fix and settle himself, must be careful (as we say) to live Simply; that is, Innocently, Purely, and undissemblingly, and in a word, answerably in all things to what his profession requireth, so as he may be always, as much as possible, intent upon Divine and Good Things; I mean, upon the Service of God by Prayer, Meditation, and other Duties of Religion, or upon the Service of his Neighbour, by works of mercy spiritual, corporal, at home and abroad. But because it is difficult, yea almost impossible to give instructions here, proper for all persons, by reason of the different estates and conditions of men, I shall advise every one, who hath desire to live indeed this life of a Christian, to address himself to some good Ghostly-Father, who by his learning and experience may be able to direct him; and according to his counsel to govern himself in his spiritual affairs. But let him take heed, that he fall not into the hands of those lukewarm and indifferent Confessors, who have indeed some form or show of piety, but renounce the power thereof. It may be thought perhaps very hard to escape such persons, who have outwardly pretences of sanctity, and God only is the discerner of hearts: Nay whereas it is said, by their fruits ye shall know them, though they be indeed but a kind of hypocrites and dissemblers, yet have they some appearance of good works. How then shall we know them? I say still, it shall not be difficult to know them, for any man that desires to walk uprightly; seeing it is written; Light is sprung up even in darkness, to the upright in heart. And in another place, Your anointing shall teach you all things. And even in natural things we see, those which have different forms can never absolutely agree, especially if those forms be contrary: now the form, that is to say, the spirit and disposition of a true Christian, and of a formalist, are as contrary as can be; the one, that is to say, the true Christian, looking only at the service of God; the other, ever to his own interest; therefore 'tis impossible they should resemble in all things, and consequently impossible, that the true Christian, who is himself zealous for God, and of a right intention, should not discern him who is but lukewarm and an hypocrite; especially after some conversation, and that the Anointing of the Holy Ghost, as was said, Illuminates him. As soon therefore as it appears that the Father, whom he hath chosen, is one of those who are not as they should be, let him fly from him as he would fly from a Serpent; for as Solomon saith, He that walketh with the wise shall be wise; but the friend of fools shall become like unto them. But having found a good man indeed, let him open the very secrets of his heart to him, let him often and plainly confess his sins, and according to his advice let him frequent the holy Communion: for as we have shown elsewhere, amongst all the Ceremonies of Religion, the Sacraments of Penance, & of the Eucharist are most efficacious both to cause, to augment, and to preserve Grace. And therefore 'tis the duty of every good Christian to keep himself diligently in estate, to frequent those Sacraments with devotion.  
After that a man is thus become a Christian, and labours to live Christianly, the Third precept I am to give him is This, That he consider well, that by many Tribulations we must enter into the king doom of God. For we say in Christian Religion. that to live well we must do good and suffer evil, and so persevere unto death. He therefore that desires to live like a Christian, must prepare and fit himself for tribulation, according to that of the wise man My son when thou comest to serve God, saith he, stand in fear, and prepare thine heart for Temptation; because adversity foreseen doth less trouble us. And that he may more easily endure that which comes, let him often remember the labours and passions of our Blessed Saviour, and of his Saints, as well of the New as the Old Testament: let him read frequently the histories and lives of the Saints, because, as the Apostle saith, Whatsoever things are written, for our learning they are written, that we by Patience and Consolation of the Scriptures might have Hope: let him often, yea continually if it were possible, have before his eyes the shortness of this life, and the eternity of that which is to come, that is to say, the eternity of our glory or pains. For seeing nothing can hinder, but that this short life of ours must quickly pass away, & that at the end of this we must of necessity arrive at the other, which never shall have end, whosoever shall seriously and duly think of this, will surely less regard the troubles of the world; nay, he will think himself happy, if by them he can escape those eternal pains of hell, and gain heaven though at last. He must also remember, that God Almighty hath prepared most excellent rewards for all those who for his Sake, suffer temptations and persecutions here, as it is written, Eye hath not seen nor the ear heard, neither hath it entered into the heart of man what things God hath prepared for them that love him. He that thinks of this, will not certainly much shrink at any temporary tribulations, but rather be ready to cry out, confessing with the Apostle, that the passions of this present life are not equal to the Glory which is to come, which shall be revealed in us by the Grace of our Lord Jesus Christ. To whom with the Father and the Holy Ghost be ascribed Glory and Dominion through all ages for ever. Amen.   
FINIS.   

THE PROFIT OF BELIEVING, Very useful 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 Paul's Churchyard. 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 precious blood, 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 and lose 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. Paul's doctrine, Gal. 5.20.) inherit the kingdom of God, and yet (as the same Apostle doth affirm, Ephes. 4.5.) there is but one Lord, one Faith, one Baptism: 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 bliss, or intolerable suffering of endless pains for all eternity? How to find out the true Faith & Religion it is a matter of very great difficulty, not only 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 adays are so many, and so intricate, that few have leisure to study them, and fewer ability to conceive and understand them: yet the zeal of learned Writers hath not been wanting to satisfy men herein. But what age since the Apostles days 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 Doctor Field asserteth) was the greatest and chiefest of the ancient Fathers, and the most famous of all the Divines which the Church hath had since the Apostles time: and as Doctor Covell affirmeth in his answer to Master Burges pag. 3.) hath fare excelled all others that have been or are like to be hereafter (those only excepted that were inspired by the Holy Ghost) both in Divine and Humane knowledge. What man since the Apostles days, could ever so well discern true doctrine from false, truth from error, and true faith from heresy, as could that great S. Augustine who did not only like another David, fight against the Goliath of one heresy, but like another Joshua fought the battles of the Lord against all the force and power of heresy in his days, for forty years together? Wherefore if this great Doctor should have left any advices or instructions behind him unto any of his dear friends that were then heretics, 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 Doctor, and being so proper and necessary for 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 heresy 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 enticing words of humane wisdom; 1 Cor. 2.4. but I will assure thee, under this poor attire thou wilt find a rich and a learned discourse of great S. Augustine, not only very profitable for those that are not yet resolved in point of Religion, but also for them that dear to be satisfied whither the faith and Religion which they embrace, be true or no. If the stile be displeasing and ungrateful unto thee, know that very many of the African Fathers have harsh styles, besides consider how hard a matter it is to teach a native African to speak true English.  
In this work, first he shows how the old Testament is to be expounded, and defends the Authority of it against the Manichees that rejected it. Secondly he overthrows 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 tranquillity 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 world's end, he exhorts Honoratus to address himself unto the Pastors 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 easy then by the examination of all the points of controverted doctrine by their conformity to the holy Scriptures, for it consists in two points only, first, in seeking out which of all the Churches is the Church of Christ, and secondly, whither this Church can err or no.  
For the finding out of the Church S. Augustine proposed four marks unto Honoratus, Unity Universality, Sanctity and Apostolical 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 shepherd 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 joined 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 Baptism; and the Scripture testifieth that in the Apostles days 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 Royal 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 Psalms, concerning him: and v. 47. that repentance and remission of sins, should be preached in his name among all vations, 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 universal for time, and continue perpetually unto the world's end, it was plainly foretold by the Prophet Isaiah, who speaking of our B. Saviour saith, that of the increase of his government and peace there shall be no end. Upon the throne of David and upon his kingdom 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 adds, the zeal of the Lord of Hosts will perform this. And by the Prophet Daniel affirming that in the days of those Kings shall the God of heaven set up a kingdom which shall not be left to other people, but it shall break in pieces and consume all those kingdoms, 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 kingdom there shall be no end, Luke 1. ver. 32, 33. For the perpetual settlement and establishing of this Church, Christ said unto S. Peter: Upon 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 sanctify 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 sun, 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 glorify your Father which is in heaven, Matth. 5.16. and Mark 7. v. 13, 14. Enter ye in at the straight gate, for straight 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 Apostolical succession, S. Paul saith, Ephes. 4. v. 11, 12, 13. that Christ gave some Apostles, and some Prophets: and some Evangelists, and some Pastors and teachers, for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ, till we all come into the unity of faith, and of the unity of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, that is, (as Doctor 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 err or no, S, Augustine saith, that neither the violence of heathens, nor the subtlety of heretics 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 error and heresy, Christ promised to be always with her even to the world's 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 departed 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. Augustine's instructions for finding out the truth are grounded in Scripture, but more expressly in S. Paul's 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 hear the word of God, he answers, v. 14, 15. How shall they hear without a preacher? and how shall they preach unless 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 always 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 craftiness whereby they lie in wait to deceive; which is an office that cannot be performed by men that are frail and subject to error, unless the Lord by his divine assistance doth preserve them from erring. Doctor 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 of satisfaction in things of such consequence, but diligently to search out, which amongst all the societies of men in this world, is that blessed company of holy ones, that household of faith, that Spouse of Christ, and Church of the living God, which is the pillar and ground of truth: that so they may embrace her commwion, follow her directions, and rest in her judgement? Now that thou mayst be the better able to follow this wholesome counsel, let me advise thee with care and diligence to peruse this ensuing treatise, and that thou mayst receive much benefit thereby for thy souls health, thou hast already the prayers of S. Augustine, and thou shalt have the hearty wishes and desires of  
Thy charitable Wellwisher. A. P.   

The TABLE.  

Chap. I. HOw S. Augustine came to be deceived by the Manichees. Page. 1  
Chap. II. That the Manichees do condemn the old Testament. Page. 11  
Chap. III. Of the four ways of expounding the old Testament. Page. 15  
Chap. IV. 3. ways whereby men fall into error. Page. 31  
Chap. V Of the truth of the holy Scripture. Page. 37  
Chap. VI That the holy Scripture is first to be loved before it can be learned Page. 42  
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. Page. 49  
Chap. VIII. Of the way to the instruction of piety: and of the wonderful pains S. Augustine took to find it out. Page. 63  
Chap. IX. Of Credulity. Page. 68  
Chap. X. Why Credulity is the way to Religion Page. 75  
Chap. XI. Of understanding, belief, and opinion Page. 83  
Chap. XII. That it is the safest way to believe wise men. Page. 93  
Chap. XIII. That Religion takes her beginning from believing. Page. 98  
Chap. XIV. That Christ chief exacted belief Page. 104  
Chap. XV. Of the most commodious way to Religion. Page. 114  
Chap. XVI. That miracles do procure belief. Page. 117  
Chap. XVII. The consent of nations believingin Christ. Page. 124  
Chap. XVIII. The conclusion by way of exhortation. Page. 129    

The Profit of Believing.  

CHAP. I. How Saint Augustine came to be deceived by the Manichees.  
O Honoratus,  
IF any Heretic, and a man believing Heretics did seem unto me to be one and the same thing; I should think fit to be silent at this present, and to abstain both from speaking and writing in this cause: But now whereas they do verymuch differ (For he is an Heretic (according to my opinion) who for some temporal benefit, and chief for glory and his own preferment, either broacheth or followeth false and new Opinions: but a man believing Heretics, is one that is deluded with a certain imagination of Piety and Truth) I held it to be my duty to deliver thee my opinion, touching the finding out and embracing the Truth, with the love whereof we have both (as thou knowest) been greatly inflamed even from our youths. Truth is a thing fare differing from that which vain men do conceive, who having too deeply settled their affections upon these bodily and corporal things, do hold and imagine it to be nothing else, but what they do perceive and discern by those five most known Messengers of the Body: and they to sse to and fro and rerevolve in their minds the impressions and images which they have received from these things; even when they endeavour to disbelieve their senses: and by a deadly and a most deceitful rule taken from thence, they think that they do frame a right and perfect judgement of the inefffable Secrets and Mysteries of Faith. There is nothing more easy (my most dear friend) then for a man not only to say, but also to think that he hath found out the Truth: but how extreme hard it is to find it out indeed, thou wilt (as I hope) acknowledge and confess upon the perusal of these my writings; which that they may prove beneficial unto thee, or at least not hurtful, and unto all those into whose hands they may chance to light, I have beseeched the divine Majesty, and I do beseech him, and I hope it will come to pass; if mine own conscience can but bear me witness that I came to write them not with a desire of vain renown or frivolous ostentation, but with a pious and a serviceable mind. My intent therefore is to prove unto thee, if I can, that it is sacrilegiously and rashly done of the Manichees, to speak bitter words and inveigh against those, who following the authority of the Catholic faith, are fortified and strengthened beforehand by believing, and are prepared to receive the light of the Divine grace, before they can behold that Verity and Truth which is seen and beheld with a pure and clean mind. For thou knowest, O Honoratus, that we put ourselves into the company of such men for no other cause, but for that they said, that, the terror of authority being set aside, they would with plain and admirable reasons bring their hearers and followers unto God, and free them from all error. For what else was it that enforced me to follow them, and to hearken to them attentively, almost for the space of nine years, having despised and contemned the religion which by my parents was ingraffed in me, being a little child, but for that they affirmed that we are terrified with superstition, and commanded to believe, before any reason is given us of belief: and that they importune and urge none to believe, until the truth be first discussed and made manifest unto them; who would not be alured with these promises? especially the mind of a young man desirous of truth, a babbler, and one that was puffed up with pride upon disputations had with some skilful and learned Schoolmen: and such an one they found me then to be, namely, who despised (my former religion) like old wives tales, and desired to embrace and with greediness to receive the manifest and sincere Truth which they promised to teach and deliver. But again, what reason withdrew me and called me back that I did not wholly adhere unto them, but kept myself in the degree of Hearers, as they use to call them, and did not forgo the hopes and affairs which I had in this world; but for that I also noted and observed, that they were more eloquent and copious in confuting others, then firm and certain in proving and maintaining their own grounds? But what shall I say of myself, who was now become a Catholic Christian: who being almost exhausted and greedy after a very long thirst, was now with an ardent affection returned again to the breasts of the Church, which I shaked and wrung, much weeping and lamenting, to the end I might not only draw from thence sufficient comfort for my misery and affliction, but might also recover my former hope of life and salvation? What then shall I say of myself? And as for thee, thou didst so vehemently hate and detest them, that I could hardly draw thee by entreaties and exhortations to hearken unto them and try them: and when thou heardest them, with what other thing I pray thee wert thou taken and delighted (for I beseech thee, call it to remembrance) but with a certain great presumption and promise of reasons? But because for a long time they made many large and vehement discourses touching the errors of unskilful men (which every one that is but meanly learned can easily do) it was late before I came to the knowledge thereof. And if they delivered any thing unto us out of their own men, we thought there was a necessity to receive and embrace it, when as other things upon which we might rely, occurred not: wherein they dealt with us as deceitful Fowlers are wont to do, who prick down limetwigs by a water's side, to the end they may deceive the thirsty Birds: for they stop up, and by some means or other they cover the other waters that are thereabouts: or they drive the birds from thence with frights and fears, that not by their own free choice and election, but merely for necessity and want of water they may fall into their snares. But why do I not return this answer to myself, that such neat and pretty similitudes as these, and such like reprehensions may be both most civilly and most snappishly objected by any enemy or adversary whatsoever, against all those that deliver any thing by teaching or instruction? But yet for this cause I thought it necessary to insert some such thing into these my writings, that I may warn and admonish them thereby to leave off all such manner of proceed: to the end that (as a certain man said) the toys of common places being set aside, one thing may contend and strive with another, one cause with another, one reason with another: wherefore let them forbear to say, what they hold in a manner necessary to be spoken, when any one forsakes them that hath long been their hearer, The light is passed through him. For thou my greatest care (for I am not too solicitous for them) seest how vain a thing this is, and how easy a matter it is for any one to blame and reprehend it; this therefore I leave to thy wisdom to be discussed. For I am not afraid lest thou shouldest think that I was deprived of light, when I was entangled with a worldly life, and had a remote and obscure hope of a beautiful wife, of the pomp of riches, of the vanity of honours, and of other hurtful and pernicious pleasures: for I ceased not to desire and hope for all these things (as thou knowest right well) when I was their follower and heard them attentively: nor do I attribute this to their doctrine, for I confess they diligently warned and admonished me to beware of these things: but to say that I am now destitute of light, when as I have alienated and withdrawn myself from all these shadows and semblances of things, and have resolved to content myself with such food only, as may seem necessary to the health of my body: and that I was enlightened and shining before, when I was addicted unto those things and was entangled with them, is the part of a man (to speak in the mildest manner) who less considerately ponders the things of which he much desires to talk and discourse. But if you please let us come to the matter.   

CHAP. II. That the Manichees do condemn the old Testament.  
THou art not ignorant how the Manichees reprehending the Catholic Faith, and especially renting and tearing in pieces the old Testament, do move and disturb the unskilful people: who truly know not how those things are to be understood, and how being taken they may profitably descend and be conveyed into the veins and marrow of tender souls. And because there occur certain things in those books which may give some offence to those that are ignorant and careless of themselves (as the greatest part of the common people is) they may be plausibly reprehended and blamed, but cannot be plausibly defended by many, by reason of the mysteries which are contained therein; and those few that can do it, affect not public and open conflicts whereby to divulge their fame and renown, and for this cause they are not known at all but unto those only, who with much care and diligence do seek and inquire after them: wherefore touching this rashness of the Manichees, in reprehending the Old Testament and the Catholic Faith, hear I beseech thee, the things which move and trouble me; the which I desire and hope that thou wilt receive with such an hearty mind and good will as by me they are delivered and spoken; for God, unto whom the secrets of my conscience lie open and are manifest, knows, that I deal not maliciously in this speech, but as I conceive, it ought to be understood in proof of the truth, unto which long since I have addicted myself, and that with an incredible care and solicitude, lest I should err and go astray with you, which I may easily do; when as to hold the same course with you, and yet to embrace and keep the right way, it is a matter (not to speak too harshly) of extreme difficulty. But I presume that even in this hope which I have of your attaining together with me unto the way of wisdom, he, unto whom I have consecrated myself, will not leave nor forsake me: when days and nights I endeavour to behold: and for that I perceive myself to be weak and infirm, by reason that the eye of my soul is for my sins, and the custom thereof wounded with the stripes of inveterate opinions, I beg it oftentimes with weeping and tears, and as it happeneth unto men's eyes, which after the sufferance of a long blindness and darkness are hardly open: they have a great desire to see light, and yet by their twinkling and turning away, they refuse to behold it, especially if any one should endeavour to expose them to the light of the Sun: so it falls out with me at the present, for I acknowledge that there is a certain unspeakable and singular good of the soul, which may be seen and contemplated with the mind, but I confess with tears in mine eyes and sighs from my heart that I am not yet fit nor able to behold it: wherefore the Divine goodness will not forsake me, if I fain nothing, if I speak according to my duty, if I love the truth, if I affect friendship, and if I take a great care that thou mayest not be deceived.   

CHAP. III. Of the four ways of expounding the Old Testament.  
THose that earnestly desire to know the Old Testament, are to understand that it is taught and expounded after four manner of ways: according to the History, according to the Etiologie, according to the Analogy, and according to the Allegory. Think me not foolish for using Greek names: First, for that I have so received, and I dare not deliver this otherwise unto thee then as I have received: Next thou also observest, that we have no usual names for these things: and if I had framed any by-interpretation, I should be less apt to be understood: and if I should use any circumlocution, I should be less quick and less ready in discoursing: this only I entreat and beseech thee to believe, that howsoever I may err, 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 only as it were done. According to the Etiology, when it is showed 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 ways of alleging 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 hungered, and they that were with him: how he entered into the house of God and did eat the loaves of Proposition (or Shewbread) which it was not lawful for him to eat, neither for them that were with him, but for Priests only? Mat. 12.1, 3, 4. 1 Sam. 21.6. Exod. 29.32. He alleged Scripture according to the Etiology, when having forbidden the dismissing of wives for any cause but only fornication, unto the Pharisees, who told him that Moses had given men leave to dismiss them, having first given them a bill of divorce, he said: This Moses did for the hardness of your hearts. Deut. 24.1. Mat. 19.8. for here a cause was rendered, why that was well permitted by Moses for a time, to the end that this which Christ commanded might seem to show and demonstrate other times, but to declare how the divine Providence hath with a certain wonderful 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 always thought to be an extreme weak speech even when I heard and followed them: neither was this my opinion only, but thine also (for I well remember it) and it was the opinion of us all who endeavoured to be somewhat more careful 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 less circumspection and more weakness, 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 Authors as they did not conceive to have written the truth, their pretence of rejecting them would in some sort be more hidden, and their error more humane and pardonable: for upon this ground they have rejected the book which is called the Acts of the Apostles: at which their proceed, when I well weigh it and consider it with myself, I cannot sufficiently wonder and admire; for they wanted not only humane wisdom 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 self, 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 Gospel, wherein I know not whether or no, proportionably speaking, there be many more things than 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 author 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 coming 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, unless 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 aver that he had sent the Holy Ghost; but of the Holy Ghost we intent to speak more plainly hereafter; but now let us return to our former matter; for I think that I have sufficiently demonstrated and shown, that the historical sense is to be found in the Old Testament, and the Etiologicall and Analogical in the New: it remains that I show also the Allegorical therein. Our Redeemer himself allegeth 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 Ionas: for as Ionas was three days and three nights in the Whale's belly: so shall the Son of man be three days and three nights in the heart of the earth. Mat. 12.39 40. Ionas 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 itself of Exodus was an Allegory of the Christian people that was to come? Moreover Brethren, I would not (saith he) that ye should be ignorant how that all our Pathers were under the cloud, Exod. 13.21. Num. 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 Baptised unto Moses in the cloud and in the sea: and did all eat the same spiritual meat, and did all drink the same spiritual drink: (for they drank of the spiritual 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 wilderness. 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 sat 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 murmur, 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 allege 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 sons, the one by a bondmaid, Gen. 16.15. the other by a freewoman. Gen. 21.2. but he that was by the bondmaid was born according to the flesh; but he that was by the freewoman 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 gendereth to bondage, which is Agar (for Sina is a mountain in Arabia adjoining to Jerusalem that now is) and is in bondage with her children: But Jerusalem which is above is free, which is the mother of us all. Here therefore those too too wicked men whilst 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 allege that last above the rest, Galath. 5.4. Christ is become of no effect unto you that are justified by the Law, ye are fall'n from Grace. We grant all these things to be true, neither do we say, that that Law is necessary, but only for ●ose unto whom bondage is yet profitable and expedient; and therefore thaut it was fitly and commodiously ordained that such men as could not be reclaimed and withdrawn from sinning by reason, aught to be constrained by sucha law, namely by the threats and terrors of those punishments, which 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 terror of the Law. For that is a Grace, that is to say, 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 Infidels, 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 Pedagogue (or usher) in Christ, he therefore gave unto men a Pedagogue whom they should fear, who gave them afterwards a master whom they should love: and yet nevertheless in those precepts and Commandments of the Law, (which it is not lawful 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 hurtful, then that whatsoever is comprised therein should be understood according to the letter, that is, to the native sense of the words: and nothing more wholesome and profitable, then to have it expounded according to the spirit or spiritual sense and understanding: 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 void: vers. 14. for not the Old Testament, but the veil 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 veil 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 Lord's 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 seek after the sense of those Scriptures: and both the order of things, and the causes of what is said and done, 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 clearly and plainly demonstrated and shown: that all the things that are found out by interpreting them, may enforce men to confess and grant that they are miserable and wretched, that will condemn these things, before they have attained to the knowledge of them.  
Touching those words of the Apostle: The letter killeth, but the spirit quickeneth, as they are here expounded by S. Augustine, he passeth this judgement, that he did more conveniently in his opinion expound them in his book De Spiritu & Litera, though this sense is not to be rejected. Lib. 1. Retract. c. 14.   

CHAP. IU. Of three ways whereby men fall into error.  
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 men been able to do: there be three kinds of errout into which men may fall when they read 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 so by the Author that wrote it. The second kind not being of so large an extent, yet no less damageable and hurtful than the former, is, when that which is false, is thought to be true, and was thought to be so by the Author that wrote it. The third kind, is, when some truth is learned out of another man's writing, which the Author 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 Virgil's verses; for this man errs two manner of ways: first, for that he believeth that which he ought not to believe; and secondly, for that the Author 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 atoms, and that after death it is dissolved into the same atoms and perisheth, if any one should think that this is true, and that he ought to believe it: for this man is not less unhappy for persuading 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 Authors opinion, when as he hath made choice of such an author, not by whom, but with whom he might err 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 happiness of man consists in corporal pleasures, yet what prejudice doth this man receive and sustain by his error, when as he holds not so filthy and hurtful 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 error, is not only 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 man's estate, told him in the hearing of many, that his infancy and childhood had been so pleasing and delightful 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 impudence deny it: should I seem worthy of blame and reproof, if I should think that when he said this, he meant and intended to signify 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 doubtful matter, even when he spoke otherwise then he ought to have done?   

CHAP. V, Of the truth of the Holy Scripture.  
NOw thou hast heard the three kinds of error into which men may fall that read any thing: hear also so many conditions and differences of the same Scriptures, for it is necessary that so many do occur; 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 Authors work is useless and unprofitable. Of these three kinds the first I disallow not, the last I esteem not: for whether can I blame an Author 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 Author 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 error, which is, when not only 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 error: for it happeneth oftentimes that the writer hath a good meaning, and the reader hath foe too, but another than 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 Author which we read; 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 falsehood and deceit. This kind is very seldom 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 only 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 hid, although he were not a wicked man? but to know the quality of the Author I think it nothing avails to the knowledge of the matter: yet nevertheless 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 error (which they conceive) of the Catholic Church. If in the first it is a grievous fault indeed, but we need not seek fare 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 no less 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 defence; 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 God's 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 equal and an impartial, 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 business 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 witness, that I judge and esteem nothing to be more wise, nothing more chaste, nothing more religious than all those Scriptures be, which under the name of the Old Testament, are held and embraced by the Catholic Church. I know thou admirest to hear me talk thus, for I cannot disguise nor dissemble the matter, we have been exhorted and persuaded to believe far otherwise: but truly, a rasher act cannot be committed (rashness being a fault unto which we were addicted being yet but children) then to forsake the judgement of the Expositors of any kind of books, who profess 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 war against their authors and compilers? and that I may speak of those sciences wherein perhaps a Reader may err 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 stiffly and eagerly, and yet (as I conceive) he understood nothing thereof? Are those Scriptures of the law most plain and easy 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 sun, 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 sun with his beams had enlightened through a window, began to cry out, Behold I contemn and tread under foot the sun 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 subtle and divine) think to receive some benefit thereby, because unskilful 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 men's 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 allege many reasons, and entertain thee with a longer discourse: for first I must perfwade thee not to hate the Authors themselves, and then to love them: and this I must effect by any other means, rather than 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 Predecessors 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 ear to any man that could resolve those questions to his honour and praise, but we should give countenance and show favour unto him who by those questions would endeavour to show 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 only to have committed no fault nor error, 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, than 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 Author hath committed a fault, he would lose so much credit and reputation thereby, that his scholars would hardly continue with him even though he should hire them with wages and rewards. How great a matter were it for us to give so much credit to those Writers by whose mouths the Holy Ghost hath spoken as Antiquity confirmed by a long continuance doth testify and declare? but we forsooth being very wise young men, and wonderful 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 slowness 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 through 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 of millions of fables and tales.   

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 Catholic Faith, but I will show 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 immortal, 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 death, whose soul hath taken a course by which it may become blessed. Wherefore true Religion if there be any, was either only one chief instituted for the souls sake: and this soul errs and is foolish, as we see until she gets and possesses wisdom, and that perhaps is the true Religion, if I seek out and inquire 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 error and folly, seeks after the way of venty and truth, if there be any such to be found, if thou findest not thyself thus inclined and disposed, pardon me, and make me I pray thee, partaker of thy wisdom: but if thou dost, let us, I beseech thee, both together seek out the truth. Imagine with thyself that no not ce had as yet been given unto us, nor no insinuation made unto us of any Religion what soever. Behold we undertake a new work, and a new business. Professors 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 surpass the rest in renown of fame, 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 err (for as men we are subject to error) we may seem to err with mankind itself? 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 dost 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, with companies of young men? Do all those that desire to become good orators, being terrified with the multitude of unskilful men, think that they ought to addict themselves rather to the study of the orations of Coccilius and Erucius, then to those of Tullius Cicero? all men affect the things that are strengthened and confirmed by the authority of their ancestors. 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 practice 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 argument, that therefore none are made perfect by those mysteries? and yet if so few should study eloquence, as there are few that become eloquent, 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 unskilful people, invites us to these studies, and makes us earnestly to affect that which few do obtain, why will we not admit that we have the like cause in Religion, the which peradventure we contemn and despise to the great peril 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 appetites and desires, and fare from the purity of knowledge and understanding, doth consent and agree, which without all doubt may come to pass: I ask, what answer are we able to give, if any one should reprove our rashness & 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 liberal 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 employed, yet few there be that are eminent and excel. 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 Poetry at all, thou durst not take in hand Terentianus Maurus without a master; Asper, Cornutus, Donatus, and a multitude of other Authors are thought requisite for the understanding of any Poet, whose verses deserve no greater esteem than the approbation and applause of a stage: and thou without a guide dost undertake to read those books, and without a master darest pass 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 thou findest some things therein which seem unto thee absurd, dost thou rather accuse the dulness of thy wit, and thy mind corrupted with the infection of this world (as the minds of all fools are) than those books which peradventure by such kind of men cannot be well conceived and understood. Thou shouldst do well to seek out a man both pious and learned, or one that is esteemed and reputed so to be, by the approbation and consent of many; by whose instructions thou mightest become better, and more expert and skilful by his learning. Such an one (sayest thou) was not easy 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 travel? 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 shouldest 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 Honoratus have we done any such thing? and yet when we were but most wretched and silly boys 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 seem in those Scriptures offensive to some that are ignorant and unskilful, be for this cause so written and set down, that when such things are read as agree not with the sense of all sorts of men, but much less with theirs that are holy and wise, we may with more care and diligence seek out a secret and hidden meaning thereof? dost thou not see how men labour to interpret the pastoral Catamite, upon whom the rough shepherd poured out his affections: and how they affirm that the boy Alexis (upon whom Plato is also said to have made some love-verses) signifies I know not what great and mysterious matter, but that it surpasseth the judgement and understanding of unskilful 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 hindered 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 show and appearance of men dedicated to the service of God, or by any base or dishonest report; or by the newness 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 Catholic faith, and certainly it is lawful according to humane law to hold & embrace it, if so long as we err, we be uncertain of the divine law. We have no enemy that puts any fright or terror into our weakness: 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, aught 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 will of all nations doth conspire 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 Catholic Church, for there are now more Christians then if the Jews were joined with the worshippers of idols. And whereas of the same Christians there be divers heresies, and all would have themselves thought to be Catholics, and do call others besides themselves heretics; 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 rest; but as for truth it is another question. But that which is sufficient for those that seek it, is, that the Catholic 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; whereby we may understand by the judgement of Arbitratours not hindered by any favour, unto whom the name Catholic, which all seek after, aught to be attributed. But lest that any one should think that this thing ought to be debated with much babbling or superfluous discourse, 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 lest 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 it ought to sustain and support: but certainly it were a perfect happiness, if the Truth could there be found, where with most fecurity it may be sought and retained: but if it cannot, it ought to be sought for in another place, what danger and peril soever be incurred.   

CHAP. VIII. Of the way to the instruction of piety, and of the wonderful paint Saint 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 sought 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 increased 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 wherewith we were troubled, and I knew him to be a man like other men, but only that he was eloquent, I held a great debate and deliberation with myself being now in Italy, not whether I should continue in that sect into which I was sorry and grieved that I had fallen, but by what means I might find out the truth, for the love whereof thou canst bear me witness, 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 Academics. Oftentimes again when I considered as well as I could, that the mind of man is endued with such vivacity and natural strength, with such wisdom and sharpness of wit, and with such quickness of judgement and understanding, I did not think that Truth could lie hidden and be concealed, but only that the manner of Seeking it was hidden and unknown, and that that manner was to be received from some Divine Authority, it remained that I should inquire what that Authority was, when as in so great Dissensions and diversity of Opinions every one did promise that he would Teach and deliver it. Whereupon there occurred unto me an intricate Wood or Labyrinth into which it was very tedious and irksome to enter; and my mind remaining restless amongst these things, was tossed to and fro with a great desire of finding out the truth: yet nevertheless by little and little I broke off from their company more and more whom I had already purposed to forsake, and there was nothing now remaining in so great perils and dangers, but that with tears and pitiful words, I should beseech the Divine Providence to assist and help me; and this I did deliver gently and carefully, and now I was almost shaken by some disputations had with the Bishop of Milan S. Ambrose, l. 5. conf. c. 14. so that not without some hope I desired to inquire many things touching the Old Testament, which (as thou knowest) being discommended and dispraised unto us we abhorred and detested. And I had resolved to remain so long a Catechumen in the Church unto which I was delivered by my parents, until I could find out that which I desired, or could persuade myself that it ought not to be sought for. Wherefore if there had been any one then, that could have taught me, he might have found me a most apt scholar and very docible. After this manner and with the like care and anxiety of thy soul thou seest that thou hast been long troubled and afflicted, and if thou seemest to thyself to have been already sufficiently tossed, and wouldst make an end of these labours and pains: Fellow the way of the Catholic Discipline, which hath proceeded from Christ himself by his Apostles even unto us, and from hence shall descend and be conveyed to posterity.   

CHAP. IX. Of Credulity.  
THou sayest my advice is foolish and ridiculous, seeing that all men do make it their profession to embrace and deliver Catholic doctrine. That all Heretics do profess this I cannot deny, but after such a manner, that unto those which they entice and allure unto them, they promise to give a reason for the most hidden and most obscure things: and chief for this cause they blame and reprehend the Catholic Church, because those that approach and come unto her are commanded to believe: but they glory and boast that they impose not upon their followers the yoke of Faith and Believing, but open unto them the fountain itself of teaching and instruction. What (sayest thou) could be uttered or spoken more redounding to their praise and commendation? It is not so. This they promise having no power nor ability to perform it, but that by the name and pretence of reason they may win and allure much company unto them; for the soul of man naturally rejoiceth at the promise of reason, and not having regard to her own forces and weakness, by a desire she hath to eat the meats of those that are in health (which are not prudently given to the infirm) she hastily falls upon the poison of the deceivers. But as for true Religion it can by no means be well and rightly received without some weighty command and force of authority, unless those things be first believed, which every one may afterwards attain unto, and learn if he carries himself well, and be thought worthy of it. Perhaps thou requirest some reason hereof, whereby thou mayst be induced and persuaded to believe that thou oughtest not sooner to be taught by reason, then by Faith and Belief. Which I can easily give unto thee, if thou wilt accept and receive it from me with an equal and impartial mind. But that it may commodiously be done, I would have thee as it were answer to such questions as I shall propose unto thee. And first of all I would have thee to tell me: why dost thou conceive that we ought not to Believe? Because (sayest thou) credulity itself, from whence men are called credulous, seems unto me to be a certain vice, else it would not be a custom to object this name by way of reproach. For if a suspicious man be culpable and faulty, because he suspects things not certainly known: much more doth a credulous man deserve to be blamed, who differs herein from a suspicious man, that he that is suspicious maketh some doubt in unknown things, but he that is credulous makes none at all. In the mean time I admit of this opinion and this distinction; but thou knowest also that we do not say a man is curious but by way of taunt and reproach, but when we call a man studious, we speak it in his praise and commendation: wherefore if you please, mark what difference you conceive to be between these two. Thou answerest, that although both be moved with a great desire of knowing, yet in this they differ, that the curious man inquires after the things that belong not unto him, but the studious on the contrary after his own affairs. But we grant that a wife and children and their welfare do belong unto a man, and therefore if any one being gone a fare off out of his native soil should make a diligent enquiry of those that come from his parts, how his wife and children do, he hath certainly a great desire to know it, and yet we call not this a studious man, although he be desirous to know, and even those things which do chief belong and appertain unto him. Wherefore now thou understandest that that definition of a studious man is herein defective and imperfect: that every studious man desires to know the things that belong unto him, but that every man that hath such a desire ought not to be called a studious man; but he who exceedingly seeks after the things which belong to excellent breeding, and to the adorning of the mind, we rightly call (in Latin) a Student, that is, a desirous man, especially if we add what he desires to hear. For we call one also studious of his friends, that loves his friends only: yet nevertheless we think him not worthy of the common name of studious men without any addition. But one that desires to know how his friends do. I would not call him studious or desirous of hearing, unless having a good fame and credit he should often desire to hear the same thing, but if he should but once desire to hear it, I would call him a Student or desiring man. Now reflect upon a curious man, and tell me whether if any one should willingly hear a short tale not conducing at all unto his profit, that is, of things not belonging unto him, and this not with great eagerness and often, but very seldom and very modestly, either in some banquet, or in some meeting or assembly, wouldst thou think him to be a curious man? I conceive not, but truly he that hath a care of that thing which he would willingly hear might seem indeed to be so. Wherefore the definition also of a curious man ought to be corrected by the same Rule as is that of a studious man. And therefore consider also, whither the things formerly spoken aught to be amended. For why is he not unworthy of the name of a suspicious man, who sometimes suspecteth something, and he of a credulous man that sometimes believeth something? Wherefore as there is a very great difference between one that is desirous of any thing, and one that is altogether studious, and again between one that hath a care of a thing, and one that is curious: so is there between a believing man and a credulous man.   

CHAP. X. Why credulity is the way to Religion.  
BUt thou wilt say, Now see whither we ought to believe in Religion. For neither if we grant it to be one thing to believe, another to be credulous, doth it follow, that it is no fault to believe in matters of Religion: for what if it be a fault both to believe and to be credulous, as it is both to be drunk and to be a drunkard? whosoever thinks this to be certainly true, can in my opinion have no friend at all. For if it be a thing unreasonable to believe any thing, either he commits a foul fault that gives credit to his friend; or if he believes him not, I see not how he can call himself a friend, or the other. Here peradventure thou wilt say, I grant that something ought sometimes to be believed: now declare how in Religion it is not a thing unreasonable to believe any thing before we know it, or understand it. I will if I can. Wherefore I ask thee, which dost thou conceive to be the greater fault, to instruct an unworthy person in Religion, or to believe that which is said by the instructours and teachers thereof? if thou understandest not whom I call an unworthy person: such an one I mean as comes to receive and embrace Religion with a feigned and dissembling heart. Thou grantest, as I conceive, that it is a thing more worthy of blame to expound to such an one the holy mysteries of faith, then to give credit to religious men, affirming something of Religion itself. Neither would it become thee to give another answer. Wherefore now imagine with thyself, that the man were present who is to instruct thee in point of Religion: how wilt thou make him believe that thou comest with a true and an unfeigned mind, and that thou usest no deceit nor dissimulation in this business? thou wilt say that upon thy good conscience thou feignest nothing, assuring it with all the words thou canst use, but yet with words. For being a man thou caused not so open the corners and secrets of thy mind to another man, that he may know thee inwardly. And if he shall say: Behold I do believe thee: but is it not more fit that thou also shouldst give credit unto me, seeing that if I hold and embrace any truth, thou art to receive the benefit thereof, and I to impart it? What answer shall we give, but that he ought to be believed? but sayest thou, Had it not been better to allege reason unto me, that I might follow it without any rashness whithersoever it should lead me? Perhaps it had been: but seeing that it is so great a matter for thee to know God by reason, dost thou think that all men are capable of understanding the reasons whereby the mind of man is led to the knowledge of divine things or the greater part of them, or but a few? I think, thou sayest but a few. Dost thou believe that thou art in that number? Thou sayest, It is not my part to answer to that question. Thou thinkest then that it is his part also to believe thee in this matter: which he doth indeed. Only let me put thee in mind, that he hath already twice given credit unto thee, speaking uncertain things: and that thou wouldst not so much as once believe him, when he religiously warned and admonished thee. But suppose this to be so, and that thou comest with a sincere mind to embrace Religion, and that being one of those few men, thou canst understand the reasons by which the divine power is certainly known, dost thou think that Religion is to be denied to other men, that have not so great wits and judgements as thou hast? or dost thou conceive that by little and little they ought to be led by certain degrees to those chiefest secrets? thou plainly seest what course of proceeding is the more religious. For thou canst not think that any man ought by any means to be forsaken or rejected in the desire and affection of so great a matter. But art not thou of opinion, that unless a man first believes, that he shall attain unto that which he intended, and bears an humble and a suppliant mind, and being obedient to certain great and necessary precepts, be very well purged and made clean by a certain course of life, he cannot otherwise obtain those things that are purely true? indeed thou thinkest so. If then they, who by certain reason can most easily conceive the divine mysteries, (one of which sort I believe thee to be) should proceed in this way, wherein those walk that first do believe, would they receive any hurt thereby? I think not. But yet thou sayest, what necessity is there of delay? because, although by their proceed they shall not prejudice themselves at all, yet they will endamage others by their example. For there is hardly any one, that hath so high a conceit of himself as he can have; and he that thinks too humbly of himself, aught to be raised up, and he that thinks too high, aught to be repressed, that neither the one may be overcome by despair, nor the other cast down headlong by boldness and presumption. Which is easily brought to pass, if even those that are able to fly, should a little be enforced to go, lest any should be dangerously invited thereunto, and thereby also a sufficient care may be had of others. This is the Providence of true Religion: this God himself hath appointed and commanded: this hath been delivered by our Predecessors of happy memory, this hath been observed even until our days; to go about to overthrow this order, is nothing else but to seek out a sacrilegious way to true Religion. Which whosoever do, cannot attain unto that which they intent; though that be granted them which they desire. For howsoever they surpass and excel in wit, unless the divine Majesty doth aid and assist them, they creep upon the ground. Which assistance he then affords when they that tend and walk towards him, have a care to proceed according to the course of humane society. Then which degree and step towards heaven nothing can be found more firm and stable. Verily, such is the force and efficacy of this reason, that I cannot resist it, for how can I say, that nothing ought to be believed unless it be known? besides all friendship is taken away unless something may be believed which cannot be demonstrated and proved by certain reason: and oftentimes without offence credit may be given to such stewards as are servants to Lords. But in matters of Religion what can be done that is more unreasonable and unjust, than that God's Prelates should believe us, when we promise that we come to embrace Religion with an unfeigned mind; and we refuse to give credit unto them, when they teach and instruct us? Finally, what way can be more wholesome and profitable, then by believing those things which God hath appointed as preparatives for the cultivating and adoring the mind to be first disposed, and made fit to understand and receive the truth? or if thou be'st already sufficiently disposed thereunto, rather to go a little about, where thou mayst walk with the greatest safety, then both to be the Author of danger to thyself, and an example of temerity, and rashness unto others.   

CHAP. XI. Of Understanding Belief and Opinion.  
WE have showed already how without offence we may follow those that command us to believe: it remains that we consider for what cause they are not to be followed that promise to conduct and lead us by reason. Some are of opinion that they can hearken and give ear to these promisers of reason, not only without any blame or dispraise; but also with some commendation and praise; but it is not so, for there be two sorts of persons that deserve praise in point of Religion: the one which hath already found out the true Religion, which we ought to judge most happy and blessed: the other which with the greatest care, and after the rightest manner, doth seek after it: the first sort is now in possession of it, the second is in the way, by which notwithstanding most certainly they will arrive at it. There be three other kinds of men which are indeed to be misliked and detested. The first is, of those that are opinative, that is, who think they know that which they know not. The second is, of those who truly do perceive their own ignorance, but do not so seek that they may find. The third is of those that neither think they know, nor have any will or desire to seek. There are also three things in the minds of men, near as it were the one unto the other, most worthy to be distinguished, to understand, to believe, and to think. Of which, if they be considered by themselves, the first is always without offence, the second sometimes faulty, the third never without a fault; and this we ought to reserve to the same beatitude and felicity. For in this life how much soever a man knows, his knowledge doth not as yet make him most blessed, for that there be incomparably more things whereof he is ignorant. For to understand great and worthy, and divine things it is a most blessed thing. But it is not hurt full to understand superfluous things, but perhaps it was prejudicial to learn them, when as they took up the time of necessary things. Also it is not a miserable thing to understand hurtful things, but to do or suffer them. For if any one understands how his enemy may be slain without endangering himself, he becomes not guilty by understanding it, if he desires it not: yea if he be free from such a desire, who is more innocent and guiltless than he? In believing a man is then to blame, when either he believes some unworthy thing of God, or gives too facile and easy credit unto the things reported of man. But in other things, if a man believes any thing, he commits no fault by believing, though he understnnds that he knows not the thing which he believes. For I believe that in times past, most wicked conspirators were put to death by the power and authority of Cicero: but this I do not ogely not know, but also I know assuredly that I can by no means attain unto the knowledge thereof, To be opinative or to be led by opinion, is for two causes an unseemly thing: First, because he cannot learn a thing, if it be to be learned, that hath persuaded himself that he knows it already. And secondly, for that rashness is of itself a sign or token of an ill disposed mind. For although any one thinks that he knows that which I said touching Cicero (as there is nothing that can hinder him from learning it) yet because he can have no certain knowledge of it, and for that he understands not, That there is a great difference, whither any thing be comprehended by certain reason of mind, which we say is to understand, or whither it be committed to common fame or writing, to be profitably believed by posterity, he errs indeed; and there is no error but hath its foulness and deformity. Wherefore that we understand we attribute it to reason: that we believe, to authority; and that we are opinative, to error and mistaking: but every one that understands doth also believe: and so doth every one that is opinative: but not every one that believes, understands: and no man understands that is opinative. If therefore these three kinds be referred to those five sorts of men whereof we made mention a little before, to wit, to the two approved kinds which we put in the first place, and to the other three vicious kinds; we find that the first kind (which is those that are happy) doth believe truth itself: and that the second kind (which is those that are desirous and lovers of truth) doth believe authority: in both which kinds the believers deserve praise. But in the first of the vicious kinds (that is of those that think they know that which they know not) there is indeed a faulty credulity. The other two disallowed kinds (that is, both those that seek after truth with a despair of finding it out, and they that seek not after it) do believe nothing; and this is only in things belonging to some doctrine or discipline, for how a man can believe nothing in the other actions of his life I understand not. Albeit even amongst those that affirm that in their actions they follow probable opinions, some there be that will seem rather not able to know any thing, then to believe nothing. For who doth not believe that which he doth approve? Or how is that which they follow profitable, if it be not approved? Wherefore there may be two kinds of those that oppose the truth: the one that opposeth knowledge only, and not faith: the other that condemneth both the one and the other. But whither any can be found that use such proceed in humane affairs, I am wholly ignorant. These things are spoken that we may understand, that believing the things which we do not as yet fully know nor understand, we are vindicated and defended from the rashness and temerity of opinative men. As for them that say that we ought to believe nothing, but that which we know, they have only regard to the name of opinion, which I confess 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 error, 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 conceived 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, aught to be referred to eternal 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 only 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 corporal 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 mutual 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 stolen 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 confess we cannot know: and unless 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 wickedness 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 show 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 persuade thee, that seeing the question is concerning Religion, that is about the worship of God, and the knowledge of Divine things) those are less to be followed, and harkened unto, who most readily promising reason, do forbidden and prohibit 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 itself; But amongst what sorts of men is virtue to be found, but in the mind of a wise man? wherefore the wiseman only offends not; but every fool offends, unless 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 less 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 easy 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 own 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 ourselves.  

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 from beasts, as we say all men desire to be blessed, wherein little children cannot be included for they cannot yet desire it.    

CHAP. XIII. That Religion takes her beginning from Believing.  
HEre again ariseth a question of great difficulty: for how shall we that are fools be able to find out a wise man, seeing that divers do indifferently challenge that name unto themselves, although almost none dare presume to do it openly, when as they do so disagree amongst themselves about those things, in the knowledge whereof wisdom doth consist, that it is necessary to think that either none of them are wise men, or that there is but one certain wiseman. But when a fool inquires who that is, truly I fee not by what means he can be plainly discerned and perceived: for a man cannot know any thing by any signs whatsoever, unless he knows the thing itself, whereof these be the signs; but a fool knows not wisdom. For wisdom is not like gold and silver and such like things, which thou mayest both know when thou seest, and yet not enjoy and possess them: he that wants wisdom cannot see nor behold it with the eye of his mind: for all the things which we perceive with our corporal senses, are outwardly proposed and presented unto us; and therefore we may behold strange and external things with our eyes, albeit we have not any of the things, nor any thing of that kind: but that which is perceived by the understanding, is inwardly in the mind, and it is nothing else to have it, but to see and behold it. But a fool wants wisdom, and therefore knows it not, for he cannot see it with his eyes; for he cannot see it and not have it: and he cannot have it and still continue and remain a fool: wherefore he knows it not, and whilst he knows it not, he cannot know it in another place: and therefore no man so long as he remains a fool, can by most certain knowledge find out a wise man, by obeying of whose precepts and commands he may be freed from so great an evil as folly is. Now it is God only that can give satisfaction to this mighty difficulty, and afford remedy for this great evil; and because our question is about Religion, unless we both believe that there is a God, and that he gives assistance to humane minds, we ought not indeed to inquire and seek for true Religion. For what do we desire to find out at length by so great an endeavour? What wish we to attain unto? Whither do we long to arrive? Is it unto that thing which we believe not to have a being, nor to belong and appertain unto us? Nothing is more perverse than such a mind. When thou durst not beg a favour of me, or with impudence durst crave one dost thou come to demand how Religion may be found out, when thou thinkest not that there is a God. and that we care not whither there be any or no? What if it be so great a matter, that unless it be diligently sought for, and with all might and power it cannot be found out? What if the extreme difficulty of finding out the meaning and understanding of that which shall be found out doth vex and trouble the mind of the seeker? For what is more pleasant and familiar to our eyes, than this light is? and yet after long obscurity and darkness they cannot endure it. What is more fit and commodious for a body that is consumed and exhausted with sickness, than meat and drink? Yet we see that those that are upon recovery are restramed and kept back that they may not presume to feed so plentifully as well men do, lest by a full diet they should return to their former disease. I speak of those that are recovering their health: but what do we not enforce the sick men themselves to eat something? which is so great a trouble unto them, that certainly they would not obey us, did they not believe that they shall escape that sickness thereby. When therefore wilt thou settle thyself to a most painful and laborious search? When wilt thou adventure to take so great care and labour upon thee, as this business doth deserve, when as thou dost not believe that there is any such thing as that which thou seekest? Wherefore it was rightly instituted and ordained by the majesty of Catholic discipline, that before all things they should be induced and persuaded to believe, that come to receive and embrace Religion.   

CHAP. XIV. That Christ himself chief exacted belief.  
SEeing my discourse is concerning those that desire to be called Christians. I pray tell me what reason can that heretic allege unto me? What can he say to draw me from Believing, as from a rash and inconsiderate thing? If he commands me to believe nothing, then do I not believe that there is any true Religion in the world: and because I do not believe that there is any such thing, I do not seek after it. But he (as I conceive) will show it to the seeker; For so it is written: He that seeks shall find. Wherefore I would not come to him that forbids me to believe, unless I believed something. Is there any greater madness, then that I should displease them only with a belief which is supported by no knowledge, and yet that belief alone hath brought me to the self same man? What shall I say, but that all Heretics do exhort us to believe Christ? Can they be more opposite and contrary to themselves? Wherein they are to be pressed two manner of ways. First they are to be asked, where is the reason which they promised, where the reprehension and blaming of rashness, where the presumption of science and knowledge? for if it be an absurd thing to believe anyone without reason, why dost thou expect, why dost thou go about to have me believe any one without reason, that I may more easily be led by thy reason? Will thy reason build any thing that is firm & stable upon the foundation of temerity & rashness? I speak according to them whom we discontent & displease by believing. For to believe before reason, when thou art not yet fit to conceive and understand it, and by faith itself to prepare the mind to receive the seeds of verity and truth, I judge it to be not only a most wholesome and profitable thing, but also so necessary, that those that have sick and feeble minds cannot recover their healths without it: which because they conceive to be a ridiculous thing and full of rashness, it is impudently done of them to persuade and exhort us to believe Christ. Moreover, I confess that I have already believed Christ, and have persuaded myself, that that is true which he hath said, although this my belief be supported by no reason. This is the first lesson O heretic which thou wilt teach me; but because I have not seen Christ himself, how he vouchsafed to appear amongst men, who is publicly reported to have been seen even by the eyes of common people, give me leave a little to consider with myself upon whose words I have believed, that there was a Christ, that being already guarded and fortified by such a faith, I may give ear and hearken unto thee; I perceive that I believed and gave credit unto none, but to a settled and confirmed opinion, and to a most renowned fame and report of people and nations: these people also I see in all places to be in possession of the secrets and mysteries of the Catholic Church. Why shall not I then chief inquire of them diligently what Christ hath commanded, by whose authority being moved, I have already believed that Christ hath commanded some profitable thing? Wilt thou better expound unto me what Christ hath said? whom I would not think to have been, or now to be, if thou didst recommend it unto me to be believed. This therefore (as I said) have I believed upon a famous report of men, confirmed with consent and antiquity: but you who are both so few, and so turbulent, and so new, it is certain you can produce and bring forth nothing which may deserve credit and belief. And therefore what a madness is this in thee (to say) Believe them (the known multitude of Christendom) that we ought to believe Christ, but learn of us (Manicheans) what Christ hath said: Why so I beseech thee? Verily, if that known multitude should fail, and could teach me nothing: I should much more easily persuade myself, that I ought not to believe Christ at all, then that I ought to believe any thing concerning him of any others, but of those by whose means I first believed him. O mighty confidence, or rather folly! I will (sayest thou) teach thee what Christ hath commanded, in whom thou art already persuaded to believe. What if I did not believe in him at all, couldst thou teach me any thing concerning him? But (sayest thou) it behoves thee to believe. What, upon your warrant and recommendation? No (sayest thou) for we do by reason lead those which do already believe in Christ. Why then shall I believe in him? Because it is a grounded report, was it grounded upon you, or upon others? Upon others sayest thou. Shall I believe them first, and be afterwards taught and instructed by thee? Peradventure I ought to do so, were I not above all things admonished by them not to come at all unto thee: for they say that you hold pernicious doctrines. Thou wilt answer, they lie. How then may I believe them, concerning Christ whom they have not seen: if I may not believe them concerning thee whom they will not see? Here sayest thou, Believe the Scriptures. But all Scripture, if being new and unheard of, it be alleged or commended but by a few, and hath no reason to confirm it, receives no credit nor authority at all, but those that allege it: wherefore if you that are so few and unknown commend those Scriptures unto me, I refuse to believe them: besides also you proceed against your promise, rather by commanding belief, then giving any reason thereof. Here again (for the authority of Scriptures) thou wilt call me back to the known multitude of Christendom, and to common report. Restrain at length thy obstinacy, and I know not what unruly appetite of worldly fame: and rather admonish me to seek out the chief rulers of this known multitude, and to inquire for them diligently and painfully, that rather I may learn something of them touching these Scriptures: who if they were not I should not know whither any thing ought to be learned at all or no. As for thee, return into thy corner and lurking-hole, and delude us no more under a show and pretence of truth, which thou endeavourest to take away from them, unto whom thou grantefl authority and credit: and if they also deny, that we ought not to believe Christ, unless an undoubted reason can be rendered thereof, they are not Christians. For certain Pagans do allege that against us, foolishly indeed, but yet not contrary nor repugnant to themselves. But who can endure that those men should profess that they belong to Christ, who strongly affirm that nothing ought to be believed, unless most evident reason can be given even unto fools, concerning God and divine matters? But we see that Christ himself (as that history teacheth which they also believe) desired nothing more principally, nor more earnestly, then that he might be credited and believed: when as they with whom he was to treat about those affairs were not yet fit to learn and conceive the divine mysteries. For to what other purpose did he work so great and so many miracles, he himself also affirming that they were done for no other end, but that men might give credit and belief unto him? He led the simple sort of people by belief: you lead them by reason: he cried out that he might be believed, you cry out against it: he commended those that did believe, you blame and reprehend them. But unless he had turned water into wine, to omit his other miracles, could men have been brought to follow him, if he had done no such things, but only taught and instructed them? Or is that word of his not to be regarded: 1 Joh. 14.1. Believe God and believe me: Or is he to be blamed for rashness in belief, who would not have Christ come into his house, because he believed that by his command only his sick son could be cured? Mat. 8.8. He therefore bringing a medicine which was to cure the most corrupt manners, did by miracles win authority, by authority deserved belief, by belief drew together a multitude by a multitude obtained antiquity by antiquity strengthened and confirmed Religion: which not only the most foolish novelty of heretics endeavouring by deceits, but neither the ancient error of the Gentlies' being violently bend against it, could in any part abolish or destroy.   

CHAP. XV. Of the most cemmodious way to Religion.  
Wherefore albeit I am not able to teach thee, yet do I not cease to warn and admonish thee, that (because many men will seem to be wise, and it is not easy to discern whither they be fools or no) thou beseechest the divine Majesty with very much earnestness, and fervent desires, with sighs and sobs, or also (if it be possible) with weeping and tears, to free and deliver thee from the evil of error, if thou desirest to lead a blessed and an happy life. Which may more easily be brought to pass, if thou wilt willingly obey his commands which he hath been pleased to have confirmed and strengthened by so great an authority of the Catholic Church. For seeing that a wise man is by his mind so united unto God that nothing is interposed and set between them, which may divide and separate them, (for God is truth, and no man is to be accounted a wise man that doth not attain to the knowledge of truth) we cannot deny but that the wisdom of man is interposed as a certain medium between his folly and the most sincere truth of the Divine Majesty. For a wise man according to the ability which he hath received, doth imitate God: and a fool hath nothing nearer unto him which he may profitably imitate and follow, than a wise man: when because (as I said) it is not easy to understand by reason, it was necessary that certain miracles should be proposed and set before men's eyes (which fools do use much more commodiously than their understandings) to the end that the life and manners of men moved with authority, might first be purged and made clean, and so they might be enabled to understand reason. And therefore when as man was to be imitated, and yet no confidence to be placed in him: how could the Divine Majesty show greater signs of his favour and liberality, then that the sincere, eternal, and unchangeable wisdom of God, unto whom it behoves us to cleave and adhere should vouchsafe to take humane nature upon him? who did not only do those things, which might serve to invite us to follow God: but did also endure and suffer those things, whereby we were discouraged from following of him. For whereas no man can obtain the most certain and chiefest good, unless he doth fully and perfectly love it, (which by no means will be brought to pass so long as men fear the miseries of the body, and the things that are subject to fortune and chance) he by his wonderful birth and admirable works hath purchased for us love and charity: and hath excluded terror and fear by his death and resurrection. And finally he hath showed himself to be such an one in all other things (too long to be here expressed and set down) that we may know and perceive hereby how fare the divine clemency can reach and be extended, and how fare man's infirmity can be elevated and extolled.   

CHAP. XVI. That Miracles do procure Belief.  
THis, believe it, is a most wholesome authority: this at the first is a withdrawing of our minds from an earthly habitation: this is a conversion from the love of this world to the true God. It is only authority which moveth fools to make haste unto wisdom. So long as we cannot understand sincere things, it is indeed a miserable thing to be deceived by authority: but truly it is more miserable, not to be moved thereby. For if the Divine Providence doth not rule and govern humane affairs, we ought not to busy and trouble ourselves about Religion: but if even the frame and species of all things, which we must believe proceeds and flows from some fountain of the truest beauty, doth as it were publicly and privately exhort all the more noble and braver spirits both to seek God, in I know not what inward conscience and to serve him: we ought not to despair, but that the same God hath constituted and ordained some authority, upon which if we lean and rely as upon a sure step, we may be elevated and lifted up unto him. This authority, (reason being set aside, which to understand to be true and sincere, it is a very hard matter for fools to do, as I have often said) doth move and excite us two manner of ways: partly by miracles, and partly by the great number and multitude of followers. It is certain that a wise man needs none of these things, but now we are discoursing how we may become wise men, that is, how we may cleave and adhere unto the truth: which is a thing that doubtless cannot be done with a foul and impure mind: the uncleanness whereof, is (to expound it briefly) the love of all things whatsoever besides itself and God: from which filth by how much any one is more purged and cleansed, by so much the more easily doth he behold the truth. And therefore to desire to see the truth that thou mayst cleanse the mind, when therefore it ought to be cleansed, that thou mayest see the truth, is certainly a perverse and a preposterous thing. Wherefore to a man that is not able to behold the truth that he may be made fit to see it, and may suffer himself to be purged and cleansed, authority is at hand, which without doubt receives her strength and vigour partly by miracles, and partly by the number and multitude of followers, as I said a little before. A miracle I call any hard or unwonted thing whatsoever, which appears above the expectation and power of the wonderer. In which kind nothing is more fit for the common people, and for men that are absolutely sottish and foolish, then that which is applied and proposed to the senses. But these again are divided into two sorts: for some there be that only move men to wonder and admiration: and others which besides do win and purchase great favour and good will. For if any one should see a man fly, he would only wonder at it, because it is a thing which besides the beholding of it, yields to the spectator no commodity nor profit. But if any one being afflicted with a grievous and desperate sickness, shall so soon as the disease is commanded to departed, recover his health, he shall overcome the wonder of the cure by the charity of the curer. Such things were done as many as were sufficient, when God appeared to men in the shape of a true man: The sick were cured, Mat. 9.6, 13, 15, 16. Mat. 9.7, 22. Mar. 3.5, 10. Joh. 4.53. the leprous were cleansed; Mat. 8.3. Mar. 4, 2. Luke 5.3. & 7.22. going was restored to the lame, Mat. 11.5. sight to the blind, and hearing to the deaf, Luke 18.42. Joh, 9.7. The men of that time saw water turned into wine, Joh. 2.9. five thousand people filled with five loaves of bread, Mat. 14.20, 21. men walking upon the sea, Mat. 14.25. Joh. 6.19. & 21.7. and the dead rising from death to life, Luke 7.15. & 8.55. So some miracles were done for the cure of the body by a more manifest benefit, and some for the cure of the soul by a more hidden sign, but they were all for the help of mankind by the testimony of the Divine Majesty: thus did the Divine Majesty then draw unto it the straying souls of mortal men. Why (sayest thou) are not these things done now? Because they would not move unless they were wonderful, and if they were common and usual they were not wonderful. For bring unto me a man when he first sees the courses of day and night, and the most constant order of celestial things, the 4. changes of the year, the falling and returning of the leeves unto the trees, the infinite virtue of seeds, the beauty of light, the varieties of colours, sounds, smells and tastes, and if we can but speak with him, we shall find him wholly astonished, and quite overcome with the sight of these miracles: and yet we despise and we make and account of all these things, not because they are easily known (for what is more obscure than the causes of them?) but for that we are accustomed frequently to see them, those things are therefore most fitly done, that a multitude of believers being gathered together and propagated by them profitable authority might be converted into customs themselves.  

An observation.  
S. Augustine in his first book of his Retractations and 14. Chapter allegeth these words: (why sayest thou) are not these things done now? because they would not move, unless they were wonderful, and if they were common and usual, they were not wonderful) 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 believing in Christ.  
ALl customs have such virtue power to win the love and affection of men, that we sooner can condemn 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 pass, when as our unlawful appetites and deseres have gotten a dominion and predominancy over us: dost not thou think that great care hath been taken about the affairs of mankind, and that they are put into a good state and condition, that not only divers most learned men do argue and contend, that nothing that is earthly, nothing that is fiery finally, nothing that is perceptible by the corporal 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 intellectual power: but also that the unskilful multitude of both sexes doth in so many and so divers nations both believe it and publish it? that there is continency and forbearance of meats, even to the most slender diet of bread and water, and fastings, not for one day only, but also continued for divers days 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 poor: and finally, so great a disesteem and contempt of all things that are in this world, that even death itself is wished and desired. Few there are that do these things, fewer that do them well and prudently: yet the people do approve them, harken unto them, and like them: yea they love and affect them; and not without some progress of their minds towards God, and certain sparks of piety and virtue, they blame and reprehend their own weakness and imbecility that they cannot do these things. This the divine Providence hath brought to pass by the predictions of the Prophets, by the humanity and doctrine of Christ, by the voyages of the Apostles, by the contumelies, crosses, blood 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 virtues. 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 retiring into the bosom of that Church, which even to the confession and acknowledgement of mankind from the Sea Apostolic by succession of Bishops, hath obtained the sovereignty and principal authority, heretics in vain barking round about it, and being condemned partly by the judgement of the people themselves, partly by the gravity of Counsels, partly also by the majesty and splendour of miracles? Unto which not to grant the chief place and pre-eminence, is either indeed an extreme impiety, or a very rash and a dangerous arrogancy, for if there be no certain way for the minds of men to wisdom and salvation, but when faith prepareth and disposeth them to reason; what is it else to be ungraetfull unto the divine Majesty for his aid and assistance, but to have a will to resist an authority which was gained and purchased with such labour and pains? 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 mind to learn the books of the divine mysteries from their interpreters, and yet to have a mind to condemn the unknown.   

CHAP. XVIII. The Conclusion by way of exhortation,  
Wherefore if either reason or our discourse hath any ways moved thee: and if thou hast a true care of thyself (as I believe thou hast) I would have thee to hearken and give ear unto me, and with a pious faith, a cheerful hope, and sincere charity to address thyself to good Masters of Catholic Christianity: and to pray unto God without ceasing and intermission: by whose only goodness we were made and created, by whose justice we are punished and chastised, and by whose clemency we are freed and redeemed, by which means thou shalt neither want the instructions and disputations of most learned men, and those that are truly Christian, nor books, nor clear and quiet thoughts, whereby thou mayst easily find that which thou seekest. And as for those verbal and wretched men (for how can I speak more mildly of them) forsake them altogether: who found out nothing but mischief and evil, whilst they seek to much for the ground thereof. In which question they stir up oftentimes their hearers to inquire and search, but they teach them those things when they are stirred up, that it were better for them always to sleep, then to watch and take great pains after that manner, for they drive them out of a lethargy or drowsy evil and make them frantic: between which discases, whereas both are most commonly mortal: yet nevertheless there is this difference, that those that are sick of a lethargy do die without troubling or molesting others: but the frautike man is dreadful and terrible unto many, and unto those especially that seek to assist him. For neither is God the author of evil, nor hath it ever repent him to have made any thing, nor is he troubled with a storm of any commotion or stirring of the mind, nor is a particle or piece of earth his kingdom: 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 feigned this to be the doctrine of the old Testament which is a most absolute falsehood and untruth. Wherefore I grant that they do rightly blame and reprehend those things. What then have I learned? what thinkest thou, but that when they reprove those things, the Catholic doctrine is not reprehended? so that the truth which I learned amongst them, I hold and retain: and that which I conceived to be false and untrue, I refuse and reject but the Catholic Church hath also taught me many other things, whereunto those men being pale and without blood in their bodies, both gross and heavy in their understandings cannot aspire, namely that God hath no body, that no part of him can be perceived by corporal eyes, that nothing of his substance and his nature is any ways vioable or changeable, or compounded or framed, which things if thou grantest me to be true (as we ought not to frame any other conceit of the divine Majesty) all their subtle devises and shifts are subverted and overthrnown. But how it can be, that God hath neither caused nor done any evil, and that there neither is, nor ever hath been any nature and substance, which he hath not either produced or made, and yet that he frees and delivers us from evil, is a thing approved upon so necessary reasons and grounds, that no doubt at all can be made thereof: especially by thee and such as thou art, if so be that to their good wits they join piety, and a certain peace and tranquillity of a mind, without which nothing at all of so great matters can be conceived and understood, and here is no report of great and large promises made to no purpose, and of I know not what Persian fable, a tale more fit to be told to Children then to ingenious and witty men, and as for truth it is a fare other thing then the Manichees do foolishly imagine and conceive, but because I have made a fare longer discourse than I thought to have done, let me here end this book: wherein I would have thee to remember that I have not yet begun to refute the Manichees, and impugn those toys: nor to have expounded any great matter of the Catholic doctrine, but that my only intent was to have rooted out of thee if I could, the false opinion of true Christians which hath been maliciously or unskilfully insinuated unto us, and to stir thee up to the learning of certain great and divine things. Wherefore I will put a period to this work: and if it makes thy mind more quiet and contented I shall peradventure be more ready to serve thee in other things.  
FINIS.    

Saint Augustine's Care for the Dead.  
OR HIS BOOK De Curâ pro Mortuis.  
Translated into English.  
The second Edition, Revised and Corrected.  
PRINTED Anno Dom. MDCLI.   

Aurelius Augustin TO Paulin Bishop, Concerning Care for the Dead,  

CHAP. I.  
I Have been a long time your debtor, venerable Brother & fellow Bishop Paulinus, 
The memory of the saints is the place where their body or relics are kept.  for the Letters you sent me by the servants of our most religious sister Flora, wherein you propounded a question, viz. Wither it profits any one after his decease, to have his body buried at the memory of some Saint. For this, it seems, the above mentioned widow had enquired of you, concerning her son deceased in those parts to whom you had returned answer to her comfort; signifying withal, that the thing was accomplished, which with such maternal and pious affection she desired; namely, to have the corpse of the faithful youth Cynegius departed, put in the Church of the most blessed Confessor Faelix: by occasion whereof it came to pass, that you writ also at the same time to me by the same messengers, intimating the question abovesaid, and demanding my opinion therein, yet in such manner, as you do not altogether conceal your own. For you say, the desire of those faithful religious minds, which procure such things to be done for them, seem not to you to be altogether vain; and that the custom of the Catholic Church, 
Note this The custom of the Church to pray for the dead.  which is to pray for the dead, cannot be to no purpose: so as, that even thence we ought to conjecture, that it is of some avail for a man after his death, if by his faithful friends living such a place be provided for the interment of his body, as may procure him the assistance or patronage of some Saint. But you say withal, 
Patronage of Saints useful for the dead.  that although this be so, yet you see not sufficiently how the opinion can be reconciled to that of the Apostle, who saith, We shall all stand at Christ's Tribunal, that every one may receive according to what he hath done in his body whither it be good or evil. For say you, without all doubt this sentence of the Apostle doth tell us, that That which shall profit us after death, must be done before, viz. in our life, therefore not then to be done, when every one is to receive for what he hath done already.  
But the difficulty is resolved thus; namely, that it is procured by the manner of life which we lead here in the body, that such Things as these should do us good after we are departed: and so it holds true still, that according to things done in the body men receive, 
Saint August. in his Enchiridion ad Laurentium chap. 110. asserts these threefold sorts of Christians, whereof the middle sort is only capable of help after this life, which clearly concludes Purgatory.  yea when they receive benefit by what is done for them religiously after their decease. For it must be confessed, there are some sorts of men, to whom the doing of such Things as these would be of no advantage at all, to wit, either those who have lived so ill, that they deserve not to be helped by them, or those who have lived so well, they need not. It is therefore by the manner of life which every one leadeth in this body, that the things religiously done for them after the body, do either profit or not profit at all. For certainly, if no merit be acquired in this life, by which such Things may be rendered profitable to a man after his death; 
Note, The Church used then an office of the dead.  it were then, that is to say, after he is dead, in vain to seek it. So we see, neither the office of the Church, nor our own care of our deceased friends is idle or vain; and yet that it is true, that every one receiveth according to those Things which he hath done in the body, whither it be good or evil, our Lord himself rendering unto every one according to his works. For as we say, it is procured by the life a man leadeth in the body, that what is thus done for him, should profit him after his body is dead. And to have said only thus much might I conceive, be a sufficient answer to your demand: but by reason of some other Things, which seem to me not unworthy our consideration, I shall crave your attention yet a little further.  
We read in the Book of Macchabees, 
Macchabees alleged for Scripture.  That sacrifice was offered for the dead. And though it were not found at all in any place of the ancient Scripture, yet the Authority of the universal Church, which is clear for this custom, is not lightly to be regarded; 
Universal custom of praying for the dead. Mass for the dead.  where in the prayers which the Priest maketh unto our Lord God, standing at his Altar, recommendation of the dead hath its due place.   

CHAP. II.  
WE must therefore somewhat more diligently inquire into the point propounded, viz. Whither the place of burial may be any advantage to a deceased soul? And first, we shall not so much look upon the common opinion, as examine according to the sacred Scriptures of our religion, whither indeed it addeth any thing to the misery and affliction of men's souls after this life, if their bodies be not buried at all. Out of all doubt, that which Virgil some where saith is of little truth, 
Aeneid, 6  that the souls of unburied people are forbidden the passage of the Infernal River, as if forsooth 
They might not cross that silent stream of horrid Phlegeton,  
Till Superstition had composed the Urns of every one.   
For what Christian heart can be moved with such fictions? seeing our Lord Jesus, that Christians might die securely under their hands, who for some time were to have power over their bodies, assures them that not an hair of their head should perish; and therefore exhorts them not to fear those who after they have killed the body have no more to do. Upon which subject in my first book of the City of God, I suppose I may have spoken sufficiently to stop their mouths, who charged the Christians with the calamities of those times, especially that which Rome suffered by those barbarous people, yea objected that Christ either could not, or would not help his own; to whom when as I replied, that the souls of the faithful people were at that time largely rewarded by Christ for their sufferings, they objected again, or rather reproached me with the dishonour of their unburied bodies: whereupon I was forced to enlarge myself somewhat upon that subject, concerning the burial of men, which I will here set down in the words I then used. Neither indeed was it possible, they should all be buried in such a ruin of Carcases. Nor will a pious man who believeth that saying of our Saviour much fear this, nor think that beasts, which by chance devour their bodies, can at all prejudice their Resurrection, being assured, that not an hair of their head shall perish. For he who is Truth itself would never have said, Fear not them which kill the body, but cannot kill the soul, if it could be any prejudice to the future life of the Saints, that which their enemies do to their bodies here. Unless peradventure a man will be so absurd, as to contend, that we ought not before our death to fear them which kill the body, viz. lest they should kill it, but yet that we ought to fear, least after death they should not suffer that body to be buried, which they have already killed. For then certainly it were not true which Christ says, They which kill the body, have no more to do, if so be they could do any thing more towards the dead carcase, that were to be regarded. But God forbidden, that any thing should be false which the Truth hath spoken. For we say, they which kill, do something while they kill the body, because in the body there is sense and some feeling, while it is to be killed: but that afterwards they have no more to do, because in a body already killed there is no sense at all. Wherefore many bodies of good Christians have happened to want burial, but none of them could be ever excluded from heaven and earth both, which he totally filleth with his presence, who best knoweth, how and whence to restore again that which he once made. It is said indeed in the Psalms, They exposed the Bodies of thy servants for meat to the fouls of the air, 
Psal. 78.  and the flesh of thy Saints to the beasts of the land, they poured out their blood like water round about Jerusalem, and there was none that would bury them. But this was spoken rather to aggravate the cruelty of those who did such things, then to intimate any unhappiness in them which suffered: For although such things at these may seem hard, yea horrible in the eyes of men, yet precious doubtless in the sight of the Lord is the death of his Saints.  
And therefore all these particulars, that is to say, provision of a Funeral, the quality of Sepulture, the pomp and magnificence of Exequys may seem rather to be, as it were, comforts of the living, than any helps for the dead. For certainly if a stately Burial could of itself any thing advantage a wicked man, to be poorly buried, or not buried at all would be some prejudice to a good; which we know to be false, for doubtless that rich glutton in the Gospel, 
Luc. 16.  who was clothed in purple and fared so deliciously every day, when he died, had a very sumptuous Funeral made him by his kindred and servants; but yet far more glorious in the sight of God was that given unto the poor beggar by the hands of Angels, who carried him out not unto any Tomb of Marble, but (to the place where he desired to be) into the bosom of Abraham. 'Tis true, those against whom we have undertaken to defend the City of God, laugh at these things, nevertheless even their own Philosophers oftentimes have seemed to make as little account of the rites of Sepulture; and whole Armies of men, when they come into the field with resolution to die for their temporal countries, of all things mind least where their bodies fall, or what beasts shall devour them; yea the Poets themselves not without applause have been heard to say, Heaven covers him who hath no Cofin: 
Lucan.  how much less ought they then to insult over Christians concerning their bodies lying unburied, to whom they cannot but know, restauration of their flesh and of all the members of their body is promised, by him who is sufficiently able to do it, yea and shall be in a moment perfectly made good unto them, whether from the earth, or from those remotest receptacles of other elements, into which the substance of their bodies by never so many changes, and changes upon changes may be retired.   

CHAP. III.  
WHich yet we speak not to the intent the bodies of men, especially those of the Faithful and Just, should be neglected after death, and thrown out of sight as some other common carcases, for as much as the Holy Ghost hath been pleased to use them in their times as his own organs or instruments unto all good works. For if but a ring, vestment, or some other thing belonging to our Father be very dear unto us, and so much the more, by how much our natural affection was greater and more lively towards him; in no sort certainly may the bodies of men be despised, which we carry about us much more intrinsically and nearly united then any vestment whatsoever: for our bodies pertain not unto matter of ornament or any extrinsecall help, but to the very substance of our nature. Whence it is also, that the Funerals of just men in old time, were performed with a great deal of piety & care; their Exequys solemnly celebrated, and the places of their burial with much diligence provided, yea themselves in their life time, 
Gen. 23.47.49.50  would frequently give command concerning the burying and removing of their bodies after their death, as there was cause. 
Tob. 2.12  And Tobias is commended by no less Testimony then of an Angel, to have merited with God, for that he was diligent to bury the dead. Yea our Lord himself, (although he were to rise again within three days after his Passion) yet commended the care the good woman had of his burial, and commanded that the good work she had done in providing such precious ointments to embalm his body; should be preached, to her praise all the world over: & there is honourable mention made in the Gospel of those who took down the body of our Lord from the Cross, and gave it Burial. All which Authorities yet are not to teach us, that there is any sense in dead bodies, but only, seeing that such offices of piety are pleasing to God, they signify unto us, that even the dead bodies do pertain unto the divine Providence, and this the rather to confirm our Faith in the Resurrection. And hence also we may learn not unprofitably, how great reward there may be for such Alms as we give unto living people, when even that which is bestowed upon the dead and liveless members is not lost with God. There are indeed some other particulars, which the Holy Patriarches who speak them, would have to be understood concerning the burial and translating of their bodies after death, as spoken by a prophetical spirit, but this is no place to treat of them, seeing that which we have delivered already may suffice. For if those things which are necessary to the sustenance of the living, and cannot be wanted but with great difficulty, as victuals, apparel etc. yet do never (when they are wanted) violate or overthrow the virtue of patience in good people, nor extirpate piety quite out of the mind, but rather exercise and revive it; much less doubtless can those things, which are usually expended in Funerals & Exequys upon deceased persons, (when they happen to be wanting) make those persons miserable, who are already settled and at rest in those secret Tabernacles of the just. And therefore when it so fell out in the devastation of that great City and of the adjacent Towns, that the bodies of good christians had not Burial, we may not presently charge either the living with any crime thereabout, who could not help it, nor yet the dead with any great misfortune, who were as little sensible of it. This is my opinion concerning the matter of Sepulture in general, which I have therefore translated into this book out of that other of the City of God, in regard it was something more easy for me to repeat it in this, then to deliver it in a new manner.   

CHAP. FOUR  
NOw if this be so, surely also the provision of place for the burial of bodies at the monuments of Saints must have something in it; it must be at least an argument of some good humane affection toward our friends, whose funerals we celebrate: and if it be some kind of Religion to bury them at all, certainly to have care in what place we bury them cannot but be of like merit. But yet, when such comforts as these are procured by the living, (by which indeed their pious affection toward their deceased friend is sufficiently declared to survive) yet I say, I perceive not, for my part, any advantage coming thereby unto the dead, unless it be in this only respect, namely, that when men remember where the bodies of their deceased friends are placed, they may in their prayers recommend them unto God more effectually by the intercession of those Saints unto whose patronage they may seem by the place of their Burial, 
Patronage of Saints profitable when desired.  to be received; which yet also they might, if they pleased, very well do, supposing they were not interred in such places. Neither are those more eminent Sepulchers of the dead called Memories or Monuments for any other reason, then because they do as it were, renew or preserve the remembrance of such persons, as are by death withdrawn from the common conversation of men, and so hinder, that they perish not altogether as much in the minds of their friends, as they seem lost to their eye. For the very name of memory imports this clearly, and a Monument is so called, because it admonisheth, or, as it were, prompteth the mind to something, which is fit to be thought on. For which reason also, the same thing which we call a Memory or Monument, the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in their language is as much as remembrance with us. Whensoever therefore the mind of a man remembers where the body of some dear friend is buried, if the place which comes to mind be also venerable and renowned for the name of some Martyr, instantly without more ado the good affection of him that remembers this, 
Souls recommened unto the Mar. tyrs.  in his prayers recommendeth the soul it loved unto the same Martyr: which affection yet, when it is exhibited by faithful and dear friends unto people departed, they themselves before their departure merited, that it should be available to them: And therefore where necessity suffers not either that bodies be buried at all, or not in such places as these, 
Prayer for the souls departed.  yet prayer for the souls departed is never pretermitted, which the Church of God, as it were, engageth herself to perform, at least under a general Commemoration, without particular mention of names, in behalf of all those who are departed in the Christian Catholic Communion, to the intent that by the care of one pious & Common Mother unto all, supply may be made of such good offices, wherein possibly our friends, kindred, Children or parents may be defective towards us. So that indeed, in case these supplications we speak of (which are usually done in right faith and piety for the dead) should be wanting, or not made at all, I for my part suppose, it would not much profit a man's soul, to have his body buried in a holy place.   

CHAP. V.  
Wherefore (to return to our purpose) when as this faithful Mother desired to have the body of her faithful Child put in the Church of a Martyr, this desire of hers was a kind of prayer, for as much as she believed his soul might receive help by the merits of the Martyr. 
Souls receiving help by the merits of the Martyrs. S. Aug. assures us that prayer for the dead is very profitable; though he was not certain whither the burial in any particular place be so available, yet he much inclineth to that also, and proveth it very strongly.  And this was that which profited if any thing did profit at all. So when the Mother afterwards remembers the same sepulchre, and in her prayers more and more instantly recommends her Son, it is not the place of the dead body, but the Mother's lively affection, (perhaps excited and quickened by the memory of the place) which succours the soul of the deceased. For doubtless it doth not unprofitably concern the religious mind of one that prayeth to consider at once, both who is recommended, and to whom he is recommended. Even as we see men that pray, do commonly so dispose the members of their body, as usually is most proper and effectual for suppliants to do, as when they bend their knees, when they spread their hands, when they prostrate their bodies on the ground, or do any other visible action of that nature; although, I say, their invisible will and hearts intention be known well enough unto God, who needs none of these signs to make him see what is in the heart of man yet certainly the man who prayeth, doth move himself to pray, to lament, to grieve by such motions and postures as those, much more humbly, much more fervently and devoutly then otherwise he would. Yea, and how it comes to pass I know not, seeing these motions of the body are not made but by some precedent motion of the mind, yet certain it is, that by these external actions visibly done, that other invisible motion which caused them, is reciprocally increased, and by this means that affection of mind which preceded those Actions as the cause of them, is itself also increased, because they are done: and yet notwithstanding, when it happens that a man is held in such sort, or perhaps tied by constraint, that he cannot so dispose his corporal members as willingly he would, his interior man ceaseth not therefore to pray, nor yet to prostrate himself before Almighty God in the more secret Cabinet of a contrite heart.  
In like manner truly it much imports, where a man can place the dead body of him, for whose soul he intends to supplicate almighty God; 
Observe this, that it much imports even wherthe body is interred.  because both his precedent affection did choose an holy place, and also having put the body there, the remembrance of the same place revives and increases that affection which preceded it. But nevertheless a religious friend being determined to give burial to him whom he loveth, although he cannot perhaps obtain to bury him where he would, yet let him not by any means forbear necessary prayers in his recommendation: for whatsoever becometh of the dead body, 
Rest of the souls to be procured even after death.  the Rest of his soul must be procured: which soul of his, when it left the body, carried its sense along with it, by which is distinguished in what condition every one is after death, whither good or evil. Nor doth the spirit of man after departure expect, that its life should be any way relieved now by that flesh, to which itself, when time was, afforded life; which life at the hour of death it carried away with itself, and shall restore again, when it returns. For this is certain, the flesh procures not the merit of Resurrection to the spirit but the spirit to the flesh, whither it revives unto pain or glory.   

CHAP. VI  
WE read in the Chronicles of the Church, which Eusebius wrote in Greek, and after him Ruffinus translated into Latin, that the bodies of some Martyrs in France were thrown unto dogs, and that what the dogs left of them together with their very bones was afterwards consumed with fire, and the ashes cast into the river Rhosne; so that not the least part of them could remain for memory. Which we cannot imagine was permitted by the Divine Providence for any other reason then to teach Christians, that by them, who for the honour and Confession of Christ do despise their own lives, the want of burial after death is least of all to be regarded. For out of all doubt this thing, which was executed with so great cruelty upon the Martyr's bodies, would never have been suffered by God, if the victorious Souls themselves could thereby have been hindered of their Crowns and rest. Hence therefore it is clearly manifest, that our Lord saying Fear not those who kill the body, and have no more to do, meant not, that men should act nothing upon the bodies of his servants deceased, as well as living, but that whatsoever they should be suffered to do, nothing should be done, that might disturb their happiness, nothing that should affect them with any sense of grief, nothing that should hinder the perfect resurrection and restauration of their bodies in due time.   

CHAP. VII.  
ALL which notwithstanding, by reason of that natural and inbred affection which is in men, in respect whereof it is said that no man ever hated his own flesh, if they perceive that any thing be likely after their death to be wanting unto their bodies, which the solemnity of funeral would require at least according to the custom of the country and place where they live, we see, they cannot forbear to be sad like men, and solicitous for that provision touching their bodies before death, of which, when they are once dead, they shall not be sensible at all. Yea so far doth this extend, that in the book of Kings we read, how God Almighty himself by one Prophet threatneth another, who had transgressed his command, that his body should not be buried in the Sepulchre of his Fathers. The words of Scripture are these. Thus saith our Lord, 
3 Reg. 13.21.  Forasmuch as thou hast disobeyed the mouth of our Lord, and hast not kept the Commandment which our Lord thy God commanded thee, but camest back, and hast eaten bread, and drank water, in the place in which our Lord commanded thee not to eat bread, nor drink water, thy carcase shall not be brought into the sepulchre of thy Fathers. Which punishment, if we consider it according to the Gospel, where (as hath been often said) we are taught not to fear, after our departure, any thing that may be done to our dead members, it will scarce seem to be any punishment at all: but if we reflect upon that humane affection, which all men naturally bear to their own flesh, a man can hardly choose but be contristated, even while he liveth, for that, which when he is dead, he shall not feel. In this respect therefore it was a punishment unto the Prophet, that he could not forbear to grieve at present, for that which should afterward befall his body, though when it should indeed befall, he were sure enough to have no sense of it. For the will of our Lord doubtless was to chastise his servant thus far only, who had transgressed his command, not so much by any particular pravity of his own will, as through the fallacy of another who deceived him, and made him think he had obeyed the command of God, when he did not. And it were very hard to think otherwise, as that his body being killed by the tearings of that beast, his soul should also be plucked away at the same time to the torments of hell. No, we see the Lion which killed him became instantly his Guardian, and defended his body from the ravening of other beasts, yea the very Ass on which he road, remained untouched, seeming to assist as it were, with an undaunted presence, at the Funerals of his Master; which certainly was not without miracle, and an evident sign that the man of God in that case was corrected only unto a temporal death, and not at all punished afterward: not much unlike to that passage of the Apostle, 
1 Cor. 11.31.  where having commemorated the infirmities, yea deaths of many of the people, for some particular offences among them, he concludes at last thus, If we would judge ourselves, we should not be judged by our Lord, but when we are judged, we are chastised by our Lord, lest we should be condemned with the world. And truly he who had deceived this Prophet, buried him afterward in his own monument with sufficient honour, yea and took order beside, that himself might be afterwards buried as near as might be unto his corpse, hoping, (as we may probably suppose) that by this means his own bones might be spared, when the time should come, according to the prophecy of this very man of God, that the good King Josias should cause the bones of many dead people to be dis-interred, and those idolatrous altars which had been built unto strange Gods, in and about Jerusalem, to be defiled therewith. For so indeed it came to pass: The Monument wherein this Prophet was buried, who foretold those things three hundred years before, and the Sepulchre of him who deceived him, were spared. And so we see, out of that natural affection by which every man loves his own flesh, 
4 Reg. 23.12.  this Prophet was careful to provide for the temporal security of his body even after death, who yet by a lie (so much as in him lay) cared not to hazard his soul for ever. In this respect therefore, that every one naturally loveth his own flesh, it was some kind of punishment for the one to know, that he should not come to be buried in the Sepulchre of his fathers; and in the other (if that had been all) a providence not unworthy of commendation, viz. to lay his bones in a Sepulchre, which he was sure none would violate.   

CHAP. VIII.  
THe Martyrs indeed, while they fought for the truth, vanquished this affection; and it was no marvel they should: for they who could not be overcome with any torments they suffered alive, it had been very strange, should they have shrunk at any thing which was to follow after death, whereof they should have no sense. Doubtless God Almighty, who suffered not the Lion so much as to touch the Prophet after he was dead, but as it were commanded him to guard that body which he had slain, could as easily, if he had so pleased, have kept off those dogs from the bodies of his servants, he could have terrified by a hundred ways the cruel minds of those people, that they should not have dared either to burn their bodies, or to throw about their ashes. But this was a trial of those Saints not fit to be wanting to the rest of their sufferings, that the fortitude of their Confession, which was already well seen in not yielding to any tortures to save their life, might yet be consummated as it were, and perfected in this, that for Christ's sake they regarded as little the honour of Sepulture, remaining through their Faith in the Resurrection, as secure of their bodies, as they were of their souls. And for this reason also it was fit that such things should be permitted to be done, that the Martyrs themselves by such glorious combats should become fervent witnesses of that Truth, which from our Saviour they had learned, namely, That they which thus cruelly tyrannised over their bodies, after death had no more to do; seeing that whatsoever they should attempt upon the bodies once dead would be nothing: nothing I say, either in respect of the soul, which only hath sense, and was already departed; or in respect of God the Creator, whose providence is such, as nothing can be lost which he hath made. And yet notwithstanding, while these Martyrs themselves with infinite courage suffered such things, not caring (for the love of Christ) what became of their bodies dead or alive; their fellow-brethrens, the rest of the Christians had great sorrow at the same time, were much afflicted, that by reason hereof and of the extreme vigilance of their persecutors, they could not perform the honours of their funerals, no not so much as to procure privately the least Relic of them, 
Christians in old times used diligence to get any small relics of Saints.  as the same history showeth. So as, when no evil at all touched them who were killed, either that their bodies were torn in pieces, or their bones burnt, or their ashes cast abroad, yet in the living we see, there was much sorrow and affliction, because they were not able to do that for their friends, which this natural affection seemed to require: that is, there was in them a great deal of fence for that, of which the dead had no sense, and much compassion, as I may so say, where indeed was no Passion at all.   

CHAP. IX.  
According unto which kind of miserable compassion, as it may be called, we read, those men were highly commended by King David, who had buried, that is, 
2 Reg 2.5.  shown such pity unto the dry bones of Saul and Jonathan. But can any pity be shown to them who have no sense of misery? Or shall we say, that this agreeth with the opinion of Virgil, that deceased people cannot pass that river of Hell, cannot come at the Elysian fields, nor be at rest, till their bodies be buried? God forbidden that Christianity should admit such a Paradox. If that were true, millions of Martyrs were in a miserable case, whose bodies were never buried, yea and the Truth itself had much deceived them, saying, Fear not them who kill the body, and afterward have no more to do, if they could do them so great mischief yet after death, as to hinder their pass unto their desired rest. But seeing this is so undoubtedly false, and that for certain the want of burial hurteth faithful souls no more, than it doth advantage an infidel to be buried sumptuously, what may the reason then be, that the good and religious King David should so highly commend them, who buried Saul and his son? Certainly it was nothing but this, viz. the good affection, with which their hearts were touched, who buried them, and that it seemed to be affliction to them, that such calamity should befall the bodies of others, as out of that natural love which all men bear to themselves, they would never wish to their own; and that they were content, yea studious, while they lived, and knew what they did, to exhibit those good offices to others, though unsensible of them, which they would be glad should be performed to themselves afterward, when they also should be passed all sense.   

CHAP. X.  
BUt there are certain visions recounted, which may seem to move no inconsiderable doubt in this point. For they say, that fundry deceased persons have been known to appear unto the living, not only in their sleep, but otherwise, and to tell their friends, who were otherwise ignorant of it, in what places their bodies lay unburied, seeming to desire, that those duties which were wanting might be performed towards them. Now if we should say that these things were false, we might be thought to use more boldness than became us, both in regard of the writings of some faithful Christians who report it, as also in regard of the testimony and sensible experience of those to whom such visions have happened. We shall answer therefore, that it follows not, that the dead have any sense at all of what is done to their bodies, because they seem to speak, to declare or desire such and such things of men in their sleep. For even the living many times appear unto the living while they sleep, when themselves know not that they do appear, and afterward hear men relate with great confidence the things which they dreamt, affirming that such and such things they saw them, that is to say, their friends that should appear to them, do or speak in their sleep. If therefore, for instance sake, it be possible for a man to see me in his sleep, telling him, that some such thing is done, or shall be done, myself in the mean time not knowing nor perceiving any such thing, yea so little regarding what he dreams, that I neither know nor care, whither such a person sleeps when I wake, or waketh when I sleep, or whither it happens not, that we sleep or wake both of us at that same time, when he supposeth he sees me in his sleep: if I say, this be possible, what wonder is it if the dead, without any real sense or knowledge of such things themselves, should also be seen of the living, yea and tell them something, which when they wake they may find to be true. I rather think indeed that all this is done by the ministry of some Angels, whither by divine permission only or command, that they signify such things unto men by way of vision, touching the burying of those bodies, whose spirits at that time know not any thing what becomes of their bodies. For this doubtless is not altogether unprofitably done, whither we regard the comfort of the living to whom those dead people belong, whose Ghosts do seem thus to appear, or the office of burial itself, which is matter of so commendable charity even to mankind in general, that although the dead receive no particular comfort thereby, yet it cannot be wholly neglected without offence of Religion; sometimes indeed men are much misled by fallacious and imaginary visions, but they are most commonly such, as deserve justly to be so deluded: as for example, when any one sees in his dreams such things as Aeneas is reported to have met with in his imaginary travels through hell, and that the Ghost of some unburied person should appear to him, begging the same things of him, which Palinurus is fabled to have done of Aeneas, that is to say, the interring of his corpse, and that when he awakes he should indeed find the body in such a place as was told him in his dream; if because he finds thus much of his dream to be true, he should fall to think, that therefore men's bodies are buried, that the souls thereby may pass unto those places of rest, to which otherwise by the law of Hell they could not pass, who doubts but that this man should grossly deceive himself, and deviate from the Truth?   

CHAP. XI.  
YEt such is the general infirmity of men that when at any time they happen to have a vision in their sleep of any dead person, presently they imagine the very soul of such a man appears to them; when as at the same time, if they happen to dream of one, or see one that is alive, they never take it either for body or soul, but as it is indeed, for a mere similitude of such a man appearing to them; as if perchance it were not altogether as possible, for the similitudes of souls, as well as of bodies, (in the absence of the souls themselves & without their knowledge thereof) to be presented to men in their dreams.  
This, which I am about to tell, when I was at Milan, I heard reported for certain. A certain debt was demanded of one by virtue of a writing under his deceased father's hand, which debt had been discharged by the Father living, his son not knowing thereof, nor yet how to make it appear that it was discharged: he was therefore much troubled and perplexed at it, wondering why his Father at his death, and at the making of his Testament should not acquaint him with that debt. Being thus in perplexity, his Father in his sleep appears to him, and tells him where he should find the discharge of that debt recorded; which the son accordingly seeking found and produced, and thereby not only voided the Action of debt, which was unjustly brought against him, but also recovered the writing itself, which his Father when he paid the money, did not remember to take out: In this case therefore it cannot but seem, that the soul of the Father had a care of his son, by coming to him and telling him matter of importance, which himself knew not of, and thereby delivering him from a great deal of trouble. But at the same time that I heard this, namely while I stayed at Milan, there happened at Carthage something which makes me doubt: it was this. Eulogius the Rhetorician there, one who had been formerly my scholar in that Art, (as himself told me the story afterwards, when I was come again into afric) was reading to his Scholars Tully's books of Rhetoric, and perusing the lesson or place which he was to expound publicly the next day in the Schools, he met with one obscure passage in it, which he could not possibly understand, and was therefore very much perplexed about it, yea could take no rest all that night, till, as he said, I myself appeared to him and told him the meaning of it: yet certainly not I myself, but some image or similitude of me; for I knew nothing of the business, I was far from him on the other side of the sea, busied about other affairs, had no thoughts, no care, not so much as dreamt, what my Scholar might be doing. Now how these things come to pass, I confess I know not, yet which way soever they do, why may we not think, that the appearances of the dead and living both, are, as it were, much one and the same, effected in one and the same manner, and by one and the same means, that is, neither the living nor the dead knowing at all, when themselves or their similitudes do so appear.   

CHAP. XII.  
NOt unlike unto dreams are the visions which some have both living and waking, namely those who are troubled in their mind, frantic or distempered people; for such many times we observe talking to themselves as unto companions, sometimes with such as are absent, as if they were present, and with the dead as if they were alive, and this by reason of the Ideas or forms of such persons or things as by accident get into their fancy. But even as the living themselves, in such cases, know not that they seem to appear and speak unto such persons, who through distemper of mind do conceive themselves to fee and hear them; (for in reality sure they are neither present with them, nor talking to them, but only the poor men have such phantasms in their head which trouble them,) so also is it, when they imagine themselves to talk or converse with any that be dead; for the dead come not at them, nor do they know whither such people think of them yea or no.  
And like unto this is also an other case of some people, who seem, as it were, to be abstracted from themselves, and more deprived of their bodily senses, than they should be, if they only slept, yet in the mean time entertained with strange visions. For unto such also appear the similitudes of living and dead men: and when they come again to their senses, if they report that they saw any of the dead, men are apt to believe that in their ecstasies they were really with those dead, not considering how at the same time, upon their report, they also saw others which were alive, and far enough distant from them, and no way thinking of them, as I shall show you by one notable example. A certain ordinary person of Tully's incorporation, which is nigh unto Hippo, one Curina by name, a poor Officer in that place, and scarce got into the rank of a Duumvir, and an absolute rustic beside, fell sick, had his senses quite taken from him, and lay for some days in a manner dead, yet some little breath remaining in him, which could hardly be perceived by laying one's finger to his nostrils, yet it served for some slender token of life, so as he was not buried as one absolutely dead; he stirred not one member of his body, received no kind of sustenance all that while, perceived no body, either by sight or any other sense, what pain soever they laboured to put him to; yet in his vision he saw many things, which at length after many days awaking he reported. And first of all upon the very opening of his eyes, Let some body, quoth he, go to Curina the Smith's house and see what's to do there; whither when the messenger came, that Curina, viz. the Smith, was found to be dead, in that very moment when this other returned to his senses, seeming, as it were, to be restored from death to life. Then he told those who stood about him, that Curina the Smith was commanded to appear at the very time, that himself was discharged, and that when he was dismissed, in the place from whence he came, he heard it said, that not Curina the Officer, but Curina the Smith was the man commanded to be brought unto those places of the dead. In this ecstasy therefore of his, as in a vision, he may seem to have conversed with the dead, yea to have seen them treated, as doubtless they are, according to their several merits. And truly perhaps I should have thought myself, he had conversed with the very souls of the dead, if he had not also seen in that vision sundry which are yet alive, namely, some Churchmen of his own Country, by the Priest whereof he was told, that at Hippo he should be baptised by me, which accordingly, he said, was done. Wherefore in that vision, it is clear, he saw both a Priest, certain of the Clergy, myself; none of us all as yet dead, as well as he saw those that were dead. Why then might he not see us all both dead and living, after one manner, that is, not present but absent, not knowing, but ignorant of what he saw, in a word, not in our persons, but in our similitudes, even as he did the places also? For he saw the Field where the Priest was, he saw not only the Clarks, but the whole City of Hippo itself, where he was Baptised; in which places yet certainly he was not, for he knew nothing of what was done at Hippo all that time, which he would have done doubtless, if indeed he had been there. All this therefore was but by the way of vision, wherein things pass not always in themselves or in verity of their substance, but are represented in Image or Similitude only. Lastly, after many other things which he saw, he told how he was taken up into Paradise, and that it was said to him, when he was dismissed and ready to return to his friends, Go, Be Baptised, if ever you will live in this place of the Blessed; and when they told him further, that he must be Baptised by me, he answered, it was done already, but he who communed with him replied, Go, saith he, and be Baptised indeed, for all this thou hast seen but in vision. After this, the man recovered and came to Hippo. Easter approaching he delivered in his name among the rest of the Competents, unknown to me, and not much caring, as it seems, to tell his Vision, either to myself or any about me. But Baptised he was, and when the Holidays were over, he went home again to his own, and a year or two it was, before I understood any of these particulars, which I first learned from a friend of mine and his, sitting at table together and discoursing of such matters. Thereupon I became myself inquisitive concerning the business, and caused him to make relation of the whole matter to myself in presence of many honest men, his fellow Citizens, who themselves testified the strange sickness which he had, and that for the space of many days he lay as one dead, and what happened to that other Curina the Smith; and when he repeated all things, as I have related, his neighbours that stood by, remembered and testified that they had heard the same things from him before. Wherefore, as he saw his own Baptising, and me, and the City of Hippo, the Church and the Font, not in the things themselves, or their very substance, but by certain similitudes, so also did he see many other persons alive, which neither knew nor had thought of him.   

CHAP. XIII.  
Why then might he not see those deceased persons (which he saw) not in their own persons or substances, but in representation only, they themselves neither seeing nor conversing with him? Why shall we not say, that such things as these may be the operations of some Angels by order of the divine providence, 
Angels appear to the living.  who is pleased to use both the good and bad (yet both well) according to the unsearchable depth of his Judgements, whither men's minds be thereby instructed or deceived, whither they be comforted or troubled, according as every one is capable of punishment or favour from him whose Mercy and Judgement both his Church worthily celebrateth? But let every man judge of this as he thinks best. Certainly, if the souls of the dead could be so present in the affairs of the living, and converse with us, as they seem to do sometimes in our sleep; not to speak of others, my own dear Mother would not forbear me one night, who while she lived, followed me both by Sea and Land to enjoy my company: for God forbidden, that by being Blessed herself, she should be now less tenderhearted towards me, that she should not, when any thing afflicts my heart, comfort her son as she used to do, whom, when time was, she loved with most singular affection, and could never endure to see him grieved. But surely that is most true, which the Psalmist saith, 
Psal. 26.10.  namely That my Father and Mother have forsaken me, yet our Lord hath taken me up. If then (as the Scripture saith) our Fathers have forsaken us, how are they present with our affairs? how know they our cares? And if our Fathers themselves are not present, do not know our affairs, what are those other dead, which should know them? Isaias the Prophet saith, 
Isa. 63.16.  Thou art our Father, because Abraham is ignorant of us and Israel knows us not. If such great Patriarch's were ignorant of what was done touching the people of their own posterity, yea to whom for their faith in God that people and posterity were especially promised, who can think that the dead generally do mix themselves or meddle one way or other in the affairs of the living? in what sense can we say, it was happy for them who died before such or such evils happened, if even after death they were to be sensible of the calamities of the times? or shall we peradventure say, that the error is on our part, who will needs suppose them to be at rest, whom yet the restless or calamitous lives of others here do indeed continually disquiet? But if so, what then would be the meaning, what special favour in that promise which God Almighty made unto the good King Josias, namely that he should die before, that he should not live to see the evils which were threatened unto that place and people? The words of God are these. Thus saith our Lord the God of Israel, my words which thou hast heard, and didst tremble before my face when thou heardest what I speak against this place and against the Inhabitants thereof, that it should be forsaken, and become a Curse, and hast rend thy  and wept before me; I also have heard, saith our Lord, it shall not be: Behold I will gather thee unto thy Fathers, and thou shalt be placed in peace, and thine eyes shall not see all the evils which I will bring upon this place and the Inhabitants thereof. This good King was terrified with the threaten of God Almighty, had wept and tore his garments, and is therefore as to his own person, secured against all those calamities which were to come, by the promise of a timely death before they came, and that he should so rest in peace, that none of all those evils should touch him. Therefore certain it is, that the Spirits of men departed are there, where they neither know nor feel the accidents of this life. How then do they visit their own sepulchers? how can they know whither their bodies be buried or unburied? how can we make them partake of the miseries of the living? Seeing if they be bad, they have enough to suffer of their own: if otherwise, they rest in peace, (as the good King Josias was to do) having no sense of evil at all, either in the way of passion or compassion, but as absolutely free and discharged of whatsoever concerns this world.   

CHAP. XIV.  
BUt perhaps some will say, if the dead have no care for the living, why did that rich Glutton in the Gospel, 
Luc. 16.  being himself in hell, pray Father Abraham to send Lazarus unto his five Brethren yet living in the world, and to deal with them, so as they might not come to that place of torment? But must we needs think that because Dives said thus, that therefore he did know at that time what his Brethren did, or how their state was? no verily, but we may think his care of the living (though he knew not particularly what they did) was such, as our care for the dead is, who know not certainly either what they do, or where they are and yet we have some kind of care of them; for if we had not, certainly we should never pray for them. Neither did Abraham send Lazarus unto them, but replied, they have Moses and the Prophets, whom they ought to follow, to the end they came not into those places of torment. And if you object, how could Abraham himself know that they had Moses & the Prophets, if the dead know nothing of the affairs of the world after death (for Moses and the Prophets were all after Abraham:) & how could he know that by observing the precepts of Moses and the Prophet's men might escape hell, yea how could he know that this Dives had lived all his life long in riot and pleasures, and poor Lazarus in pains? for so he tells him plainly, Son remember that thou didst receive good things in thy life, and Lazarus likewise evil: if I say you conclude, that therefore Abraham, though dead, must needs know many things done among the living; I shall answer he did certainly know them, yet not then when they were a doing, or perhaps but newly done in the world, but afterwards, as he might by sundry ways, and particularly the state of Dives and Lazarus he knew, not when Dives and Lazarus lived in the world, but afterwards when they were both dead, he might learn it of Lazarus; lest otherwise that which the Prophet saith might seem not to hold true, viz. that Abraham knoweth us not.   

CHAP. XV.  
THerefore indeed it must be confessed that the dead know not what is done here; 
He declares how many ways the dead may come to know what is done in this world, & what things they know.  but this to be understood only while it is, as it were, a doing here, or but newly done, for afterwards, as I said, they may understand it, namely by those who dying depart from hence unto them; but yet not all things whatsoever, but those only which they are permitted to disclose, yea which they are permitted to remember, and may be necessary for others to know. The dead also may understand some thing from those Angels, whose office is to attend the affairs of this world, according as he sees good and expedient for them to know, to whom all things are subject. For unless there were some Angels, which conversed both with the dead and the living, our Lord Jesus would not have said, it came to pass that the beggar died and was carried of the Angels into Abraham's bosom. Therefore they could be now here, now there, seeing as God would have it, they were used to carry him from hence unto the place of his rest. The souls of the dead also may know some things by divine Revelation, either of such things as be necessary for them to know, or at least not necessary to be unknown, and this not only of things past or present, but of those also which are to come, even as in times passed not all men in general were made acquainted with the Secrets of God, but only Prophets and such other holy men while they lived, and they not every one of them knowing all things, but every one some, according as the Divine Providence was pleased to reveal. And that some of the dead also may be sent unto the living, the Scripture itself doth testify, (as contrarily S. Paul from among the Living was rapt up into Paradise) for so we read, the Prophet Samuel after he was dead, appeared unto King Saul yet living, and foretold him things to come. 'Tis true, there are some that say, it was not Samuel himself that appeared, who could not, they think, have been so feecht up with magical charms, but rather some evil Spirit ready and apt for such business borrowed his shape. But the book we call Ecclesiasticus, written as 'tis commonly said by Jesus the Son of Sirach, but for resemblance of stile and eloquence not unlike to be Solomon's own work, in the praises of holy men says of Samuel, that being dead he Prophesied: But if again you extenuate the authority of this book with the Jews (because they say it is not in their Canon) yet at least concerning Moses no doubt can be made, 
Deut. 34.5.  but that in Deuteronomy he is related to be both dead and buried, and yet in the Gospel to have appeared unto the living, together with Elias, who as yet is not dead.   

CHAP. XVI.  
HEnce also we answer an other question, viz, what may be said of the Martyrs, who by the favours which are granted unto such as pray unto them do declare themselves both to understand and to have care of our affairs, 
7 favours obtained by prayer to Saints.  if the dead know not at all what the living do? for 'tis certain, and we know it by report of witnesses beyond exception, that when the City of Nola was besieged by the Barbarians, the Blessed Confessor Felix, 
Saints appear miraculously sometimes when invocated.  not only by the effects of his particular favours, but even personally and in plain view did appear unto many good people inhabiting that City, whom he had formerly dearly loved. But it must be said, that such things as those happen miraculously, and are fare different from the usual course, which God hath appointed unto the nature of all sorts of things. For because our Lord turned once water into wine, we must not therefore forget what the nature of water is and what its proper virtue in the order of elements is, not because Lazarus risen again from death, that therefore every man that dyeth may rise again when he will, or that a dead man is raised by no greater power, than another is awakened out of sleep. For to speak according to the limits and condition of man's nature in itself is one thing, and to speak according as God is pleased to demonstrate his divine power in it is another: and the things which come to pass naturally and as it were by constant course are of one sort, and those which are done miraculously by God are of an other; yet is God always assistant unto nature, without whom it could not be, and in miracles themselves nature is not absolutely excluded, because at least in her though not by her they are wrought. We must not therefore imagine, that the dead do ordinarily and of course mix themselves in the affairs of the living, because the Martyrs do sometimes show themselves present, 
How miracles are wrought by praying to Saints.  for the curing or help of some particular persons: But rather we are to know, it is by divine power of privilege & dispensation that the Martyrs themselves are present with us at any time, because the dead generally & by any virtue of their own nature cannot be so. Although I confess to determine in what particular manner the Martyrs do help them, 
Here he inquires the manner how miracles are obtained by praying to Saints.  who for certain are helped by the Martyrs, is a matter fare above my capacity: that is to say, whither the Martyrs be present in their own persons at the same time in so divers and fare distant places as their Memories are, or that they otherwise happen to show themselves: or whither that God Almighty, the Martyrs abiding always in that place which is appointed for their merits, fare remote from the conversation of men, yet praying generally for the necessities of those who pray unto them, in the same manner as we pray for the dead (to whom we are never present, nor know where they be, or what they do) or I say, whither that God Almighty himself, who is every where present, though not as joined to us, nor as divided from us, hearing the prayers which the Martyrs make, doth by the ministry of Angels, which he sends abroad into all places, exhibit such comforts unto people against the miseries of this life, as he seethe to be most expedient, who by his wonderful power and goodness giveth testimony unto the merits of his Martyrs both where, 
Merits of the Martyrs acknowledged by S. Austin.  and when, and how he pleaseth, but chief at their memories, as knowing this in his divine wisdom, 
The Memory and mediation of Saints expedient for confirmation of faith.  to be most expedient for the Confirmation and Exaltation of the Faith of Christ, for which the Martyrs suffered. This I say is a thing much higher than I can reach unto, more abstruse and difficult than I can search out; and therefore which of the two it be, or whither perhaps both of them may not be true, viz. that sometimes by the very presence of the Martyrs themselves, and sometimes again by Angels personating the Martyrs these things may be done, I dare not determine: I desire rather to learn such things of those who know them; For some there are surely who do know them, as there be some others also perhaps, who think they do, but do not. For doubtless such things as these are the Free Gifts of God, who liberally bestoweth them as he pleaseth, some to one, some to another, according to that of the Apostle saying The manifestation of the spirit is given to every one for their profit. 
1 Cor. 12.7, etc.  To one saith he, is given by the spirit the word of wisdom: 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 prophecy; 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 spiritual Gifts reckoned up by the Apostle, he that hath the discerning of spirits, he only 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 Emperor Theodosius the Elder was pleased to consult concerning the event of the civil war: for this man had also the gift of Prophecy; 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 faithful wife, as she herself, 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 myself 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, Wither 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 ourselves 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 beforehand when such a vision should be vouchsafed unto her, was pleased by a kind of promise thereof, to gratify the desires of that good woman. For if himself in person were present at the time of that vision, certainly it was by special, nay by wonderful grace and privilege, 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 read 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; etc. when as Ananias himself as yet knew not Saul, nor any thing of the business. 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 men's sleep or otherwise, to such persons as have the favour to see them sometimes, viz. when and how they please, and chief how they are present, when devils in men's 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 Angelical powers only, 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 Martyr's S: 
Devils tormented by the relics of Martyrs.  Gervasius and Protasius in Milan, the devils did expressly and by name confess (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 only 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 wonderful humility in S. Aug. mixed with great Christian piety.  'tis very like would have satisfied me in all these points; at least thus far, that either by his teaching me I should have learned, and perceived the things I heard to be true, or else not being able to perceive them myself, 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 Inquire 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 always, 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 only which we beg for them of Almighty God, by the sacrifices which we make to him on their behalf, 
Mass, Alms, and Prayer profitable for the dead accord. to S. Austin.  that is to say, by the Holy Sacrifice of the Altar, by Alms, or by our own prayers: yea even these advantage not all for whom they are made, but such only, 
Prayers and Masses for the dead profit only such who died in God's Grace.  whose former life hath deserved that such good offices should profit them after death. But because we ourselves discern not certainly among the dead, who are such, and who are not such, it is thought more expedient to do these things in general for all the faithful 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 Funeral 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 relics are the reason of it.  yea and think it reasonable, that in some cases a man should have care of his neighbour's 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 truly 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 only that the dead body shall rise again and live for ever, but that the performance of such good offices towards them is itself 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 only 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 inquire 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 itself, I entreat 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 Christ's 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 soliciting and minding me thereof, if you receive any competent answer to your question.  
Deo Gratias.