Writings of Augustine. Concerning Faith of Things Not Seen
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Concerning Faith of Things Not Seen
Translated by Rev. S. D. F. Salmond, D.D.,
Professor of Systematic Theology, Free Church College, Aberdeen.
Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.
-[De Fide Rerum Quæ Non Videntur.]
This tract was thought spurious by some, but is known to be St.
Augustin's by his mention of it in Ep. ccxxxi. ad Darium Comitem. It
seems to have been written after 399, from what is said about Idols, §
10; for in that year Honorius enacted laws against them.--From Bened.
Ed.
The reader of Butler's Analogy will recognise many similar turns of
thought.
1. There are those who think that the Christian religion is what we
should smile at rather than hold fast, for this reason, that, in it,
not what may be seen, is shown, but men are commanded faith of things
which are not seen. We therefore, that we may refute these, who seem
to themselves through prudence to be unwilling to believe what they
cannot see, although we are not able to show unto human sight those
divine things which we believe, yet do show unto human minds that even
those things which are not seen are to be believed. And first they are
to be admonished, (whom folly hath so made subject to their carnal
eyes, as that, whatsoever they see not through them, they think not
that they are to believe,) how many things they not only believe but
also know, which cannot be seen by such eyes. Which things being
without number in our mind itself, (the nature of which mind is
incapable of being seen,) not to mention others, the very faith
whereby we believe, or the thought whereby we know that we either
believe any thing, or believe not, being as it is altogether alien
from the sight of those eyes; what so naked, so clear, what so certain
is there to the inner eyes of our minds? How then are we not to
believe what we see not with the eyes of the body, whereas, either
that we believe, or that we believe not, in a case where we cannot
apply the eyes of the body, we without any doubt see?
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2. But, say they, those things which are in the mind, in that we can
by the mind itself discern them, we have no need to know through the
eyes of the body; but those things, which you say unto us that we
should believe, you neither point to without, that through the eyes of
the body we may know them; nor are they within, in our own mind, that
by exercising thought we may see them. And these things they so say,
as though any one would be bidden to believe, if that, which is
believed, he could already see set before him. Therefore certainly
ought we to believe certain temporal things also, which we see not,
that we may merit [1653] to see eternal things also, which we believe.
But, whosoever thou art who wilt not believe save what thou seest, lo,
bodies that are present thou seest with the eyes of the body, wills
and thoughts of thine own that are present, because they are in thine
own mind, thou seest by the mind itself; tell me, I pray thee, thy
friend's will towards thee by what eyes seest thou? For no will can be
seen by the eyes of the body. What? see you in your own mind this also
which is going on in the mind of another? But if you see it not, how
do you repay in turn the good will of your friend, if what you cannot
see, you believe not? Will you haply say that you see the will of
another through his works? Therefore you will see acts, and hear
words, but concerning your friend's will, that which cannot be seen
and heard you will believe. For that will is not color or figure, so
as to be thrown upon the eyes; or sound or strain, so as to glide into
the ears; nor indeed is it your own, so as to be perceived by the
motion [1654] of your own heart. It remains therefore that, being
neither seen, nor heard, nor beheld within thyself, it be believed,
that thy life be not left deserted without any friendship, or
affection bestowed upon thee be not repaid by thee in return. Where
then is that which thou saidest, that thou oughtest not to believe,
save what thou sawest either outwardly in the body, or inwardly in the
heart? Lo, out of thine own heart, thou believest an heart not thine
own; and lendest thy faith, where thou dost not direct the glance of
thy body or of thy mind. Thy friend's face thou discernest by thy own
body, thy own faith thou discernest by thine own mind; but thy
friend's faith is not loved by thee, unless there be in thee in return
that faith, whereby thou mayest believe that which in him thou seest
not. Although a man may also deceive by feigning good will, and hiding
malice: or, if he have no thought to do harm, yet by expecting some
benefit from thee, feigns, because he has not, love.
Footnotes
[1653] Mereamur
[1654] Affectione
3. But you say, that you therefore believe your friend, whose heart
you cannot see, because you have proved him in your trials, and have
come to know of what manner of spirit he was towards you in your
dangers, wherein he deserted you not. Seemeth it therefore to you that
we must wish for our own affliction, that our friend's love towards us
may be proved? And shall no man be happy in most sure friends, unless
he shall be unhappy through adversity? so that, forsooth, he enjoy not
the tried love of the other, unless he be racked by pain and fear of
his own? And how in the having of true friends can that happiness be
wished for, and not rather feared, which nothing save unhappiness can
put to the proof? And yet it is true that a friend may be had also in
prosperity, but proved more surely in adversity. But assuredly in
order to prove him, neither would you commit yourself to dangers of
your own, unless you believed; and thus, when you commit yourself in
order to prove, you believe before you prove. For surely, if we ought
not to believe things not seen, [1655] since indeed we believe the
hearts of our friends, and that, not yet surely proved; and, after we
shall have proved them good by our own ills, even then we believe
rather than see their good will towards us: except that so great is
faith, that, not unsuitably, we judge that we see, with certain eyes
of it, that which we believe, whereas we ought therefore to believe,
because we cannot see.
Footnotes
[1655] The text seems corrupt. A ms. in Brasenose Library reads, "si
non vis rebus credere." If we read "Si non vis rebus non visis
credere," the sense will be, "For certainly if you will not have us
believe things unseen, we ought not (to believe this), since" etc.
4. If this faith be taken away from human affairs, who but must
observe how great disorder in them, and how fearful confusion must
follow? For who will be loved by any with mutual affection, (being
that the loving [1656] itself is invisible,) if what I see not, I
ought not to believe? Therefore will the whole of friendship perish,
in that it consists not save of mutual love. For what of it will it be
able to receive from any, if nothing of it shall be believed to be
shown? Further, friendship perishing, there will be preserved in the
mind the bonds neither of marriages, nor of kindreds and relations;
because in these also there is assuredly a friendly union of
sentiment. Spouse therefore will not be able to love spouse in turn,
inasmuch as each believes not the other's love, because the love
itself cannot be seen. Nor will they long to have sons, who they
believe not will make them a return. And if these be born and grow up,
much less will the parents themselves love their own children, whose
love towards themselves in those children's hearts they will not see,
it being invisible; if it be not praiseworthy faith, but blameable
rashness, to believe those things which are not seen. Why should I now
speak of the other connections, of brothers, sisters, sons-in-law, and
fathers-in-law, and of them who are joined together by any kindred or
affinity, if love is uncertain, and the will suspected, that of
7parents by sons, and that of sons by parents, whilst due benevolence
is not rendered; because neither is it thought to be due, that which
is not seen in another not being thought to exist. Further, if this
caution be not a mark of ability, [1657] but be hateful, wherein we
believe not that we are loved, because we see not the love of them who
love, and repay not them, unto whom we think not that we owe a return;
to that degree are human affairs thrown into disorder, if what we see
not we believe not, as to be altogether and utterly overthrown, if we
believe no wills of men, which assuredly we cannot see. I omit to
mention in how many things they, who find fault with us because we
believe what we see not, believe report or history; or concerning
places where they have not themselves been; and say not, we believe
not, because we have not seen. Since if they say this, they are
obliged to confess that their own parents are not surely known to
them: because on this point also they have believed the accounts of
others telling of it, who yet are unable to show it, because it is a
thing already past; retaining themselves no sense of that time, and
yet yielding assent without any doubting to others speaking of that
time: and unless this be done, there must of necessity be incurred a
faithless impiety towards parents, whilst we are, as it were, showing
a rashness of belief in those things which we cannot see. Since
therefore, if we believe not those things which we cannot see, human
society itself, through concord perishing, will not stand how much
more is faith to be applied to divine things, although they be not
seen; failing the application of which, it is not the friendship of
some men or other, but the very chiefest bond of piety [1658] that is
violated, so as for the chiefest misery to follow.
Footnotes
[1656] Dilectio
[1657] Ingeniosa
[1658] "Religio," (toward parents).
5. But you will say, the good will of a friend towards me, although I
cannot see it, yet can I trace it out by many proofs; but you, what
things you will us to believe not being seen, you have no proofs
whereby to show them. In the mean time it is no slight thing, that you
confess that by reason of the clearness of certain proofs, some
things, even such as are not seen, ought to be believed: for even thus
it is agreed, that not all things which are not seen, are not to be
believed; and that saying, "that we ought not to believe things which
we see not," falls to the ground, cast away, and refuted. But they are
much deceived, who think that we believe in Christ without any proofs
concerning Christ. For what are there clearer proofs than those
things, which we now see to have been foretold and fulfilled?
Wherefore do ye, who think that there are no proofs why ye ought to
believe concerning Christ those things which ye have not seen, give
heed to what things ye see. The Church herself addresses you out of
the mouth of a mother's love: "I, whom ye view with wonder throughout
the whole world, bearing fruit and increasing, was not once such as ye
now behold me." But, "In thy Seed shall all nations be blessed."
[1659] When God blessed Abraham, He gave the promise of me; for
throughout all nations in the blessing of Christ am I shed abroad.
That Christ is the Seed of Abraham, the order of successive
generations bears witness. Shortly to sum up which, Abraham begat
Isaac, Isaac begat Jacob, Jacob begat twelve sons, of whom sprung the
people Israel. For Jacob himself was called Israel. Among these twelve
sons he begat Judah, whence the Jews have their name, of whom was born
the Virgin Mary, who bore Christ. And, lo, in Christ, that is, in the
seed of Abraham, that all the nations are blessed, ye see and are
amazed: and do ye still fear to believe in Him, in Whom ye ought
rather to have feared not to believe? What? doubt ye, or refuse ye to
believe, the travail of a Virgin, whereas ye ought rather to believe
that it was fitting that so God should be born Man. For this also
receive ye to have been foretold by the Prophet; [1660] "Behold, a
Virgin shall conceive in the womb, and shall bring forth a Son, and
they shall call His Name Emmanuel, which is, being interpreted, God
with us." Ye will not therefore doubt of a Virgin bringing forth, if
ye be willing to believe of a God being born; leaving not the
governance of the world, and coming unto men in the flesh; unto His
Mother bringing fruitfulness, not taking away maidenhood. For thus
behoved it that He should be born as Man, albeit [1661] He was ever
[1662] God, by which birth He might become a God unto us. Hence again
the Prophet says concerning Him, "Thy Throne, O God, is for ever and
ever; a sceptre of right, the sceptre of Thy Kingdom. Thou hast loved
righteousness, and hated iniquity; therefore God, Thy God, hath
anointed Thee with the oil of gladness above Thy fellows." [1663] This
anointing is spiritual, wherewith God anointed God, the Father, that
is, the Son: whence called from the "Chrism," that is, from the
anointing, we know Him as Christ. I am the Church, concerning whom it
is said unto Him in the same Psalm, and what was future foretold as
already done; "There stood at Thy right hand the Queen, in a vesture
of gold, in raiment of divers colors;" that is, in the mystery of
wisdom, "adorned with divers tongues." There it said unto me,
"Hearken, O daughter, and see, and incline thine ear, and forget thy
own people and thy father's house: for the King hath desired thy
beauty: seeing that He is the Lord thy God: and the daughters of Tyre
shall worship Him with gifts, thy face shall all the rich of the
people entreat. All the glory of that King's daughter is within, in
fringes of gold, with raiment of divers colors. There shall be brought
unto the King the maidens after her; her companions shall be brought
unto Thee. They shall be brought with joy and gladness, they shall be
brought into the Temple of the King. Instead of thy fathers, there are
born unto thee sons, thou shall set them as princes over the whole
earth. They shall be mindful of thy name, even from generation to
generation. Therefore shall the people confess unto thee for ever, and
for ever and ever.
Footnotes
[1659] Gen. xxii. 18
[1660] Is. vii. 14; Matt. i. 23
[1661] mss. "si"--"if."
[1662] Semper
[1663] Ps. xlv. 6-17
6. If this Queen ye see not, now rich also with royal progeny. If she
see not that fulfilled which she heard to have been promised, she,
unto whom it was said, "Hear, O daughter, and see." If she hath not
left the ancient rites of the world, she, unto whom it was said,
"Forget thy own people and thy Father's house." If she confesses not
every where Christ the Lord, she, unto whom it was said, "The King
hath desired thy beauty, for He is the Lord thy God." If she sees not
the cities of the nations pour forth prayers and offer gifts unto
Christ, concerning Whom it was said unto her, "There shall worship Him
the daughters of Tyre with gifts." If the pride also of the rich is
not laid aside, and they do not entreat help of the Church, unto whom
it was said, "Thy face shall all the rich of the people entreat." If
He acknowledges not the King's daughter, unto Whom she was bidden to
say, "Our Father Who art in Heaven;" [1664] and in her saints in the
inner man she is not renewed from day to day, concerning whom it was
said, "All the glory of that King's daughter is within:" although she
strike upon the eyes of them also that are without with the blaze
[1665] of the fame of her preachers, in diversity of tongues, as "in
fringes of gold, and raiment of divers colors." If there be not, now
that His fame is spread abroad in every place by His good odor, [1666]
virgins also brought unto Christ to be consecrated, of Whom it is
said, and to Whom it is said, "There shall be brought unto the King
the virgins after her, her companions shall be brought unto Thee." And
that they might not seem to be brought like captives, into some, as it
were, prison, he says, "They shall be brought in joy and gladness,
they shall be brought into the King's temple." If she brings not forth
sons, that of them she may have, as it were, fathers, whom she may
appoint unto herself every where as rulers, she, unto whom it is said,
"Instead of thy fathers there are born unto thee sons, thou shall set
them as princes over the whole earth:" unto whose prayers their mother
both preferred and made subject, commends herself, "They shall be
mindful of thy name, even from generation to generation." If, by
reason of the preaching of those same fathers, wherein they have
without ceasing made mention of her name, there are not so great
multitudes in her gathered together, and without end in their own
tongues unto her confess the praise of grace, unto whom it is said,
"Therefore shall the people confess unto thee for ever, and for ever
and ever." If these things are not so shown to be clear, as that the
eyes of enemies find not in what direction to turn aside, where the
same clearness strikes them not, so as by it to be obliged to confess
what is evident: you perhaps assert with reason, that no proofs are
shown to you, by seeing which you may believe those things also which
you see not. But if those things, which you see, both have been
foretold long before, and are so clearly fulfilled; if the truth
itself makes itself clear to you, by effects [1667] going before and
following after, O remnant of unbelief, that ye may believe the things
which you see not, blush at those things which ye see.
Footnotes
[1664] Matt. vi. 9; 2 Cor. iv. 16
[1665] Ben. conj. "fulgente," for "fulgentes."
[1666] Song of Sol. i. 3
[1667] The Prophecy might be called an "effect" as well as its
fulfillment; or read "verbis," for "vobis," "clear by words going
before and effects following after." For further illustration see St.
Aug. on Ps. 45.
7. "Give heed unto me," the Church says unto you; give heed unto me,
whom ye see, although to see ye be unwilling. For the faithful, who
were in those times in the land of Judæa, were present at, and learnt
as present, Christ's wonderful birth of a virgin, and His passion,
resurrection, ascension; all His divine words and deeds. These things
ye have not seen, and therefore ye refuse to believe. Therefore behold
these things, fix your eyes on these things, these things which ye see
reflect on, which are not told you as things past, nor foretold you as
things future, but are shown you as things present. What? seemeth it
to you a vain or a light thing. and think you it to be none, or a
little, divine miracle, that in the name of One Crucified the whole
human race runs? Ye saw not what was foretold and fulfilled concerning
the human birth of Christ, "Behold, a Virgin shall conceive in the
womb, and shall bear a Son;" [1668] but you see the Word of God which
was foretold and fulfilled unto Abraham, "In thy seed shall all
nations be blessed." [1669] Ye saw not what was foretold concerning
the wonderful works of Christ, "Come ye, and see the works of the
Lord, what wonders He hath set upon the earth:" [1670] but ye see that
which was foretold, "The Lord said unto Me, My Son art Thou, I have
this day begotten Thee; demand of Me and I will give Thee nations as
Thy inheritance, and as Thy possession the bounds of the earth."
[1671] Ye saw not that which was foretold and fulfilled concerning the
Passion of Christ, "They pierced My hands and My feet, they numbered
all My bones; but they themselves regarded and beheld Me; they divided
among them My garments, and upon My vesture they cast the lot;" [1672]
but ye see that which was in the same Psalm foretold, and now is
clearly fulfilled; "All the ends of the earth shall remember and be
turned unto the Lord, and all the kindreds of the nations shall
worship in His sight; for the kingdom is the Lord's, and He shall rule
over the nations." [1673] Ye saw not what was foretold and fulfilled
concerning the Resurrection of Christ, the Psalm speaking, in His
Person, first concerning His betrayer and persecutors: "They went
forth out of doors, and spake together: against Me whispered all My
enemies, against Me thought they evil for Me;" they set in order an
unrighteous word against Me. [1674] Where, to show that they availed
nothing by slaying Him Who was about to rise again, He adds and says;
"What? will not He, that sleeps, add this, that He rise again?" And a
little after, when He had foretold, by means of the same prophecy,
concerning His betrayer himself, that which is written in the Gospel
also, "He that did eat of My bread, enlarged his heel upon Me," [1675]
that is, trampled Me under foot: He straightway added, "But do Thou, O
Lord, have mercy upon Me, and raise Thou Me up again, and I shall
repay them." This was fulfilled, Christ slept and awoke, that is, rose
again: Who through the same prophecy in another Psalm says, "I slept
and took my rest; and I rose again, for the Lord will uphold Me."
[1676] But this ye saw not, but ye see His Church, concerning whom it
is written in like manner, and fulfilled, "O Lord My God, the nations
shall come unto Thee from the extremity of the earth and shall say,
Truly our fathers worshipped lying images, and there is not in them
any profit." [1677] This certainly, whether ye will or no, ye behold;
even although ye yet believe, that there either is, or was, in those
idols some profit; yet certainly unnumbered peoples of the nations,
after having left, or cast away, or broken in pieces such like
vanities, ye have heard say, "Truly our fathers worshipped lying
images, and there is not in them any profit; shall a man make gods,
and, lo, they are no gods?" [1678] Nor think that it was foretold that
the nations should come unto some one place of God, in that it was
said, "Unto Thee shall the nations come from the extremity of the
earth." Understand, if you can, that unto the God of the Christians,
Who is the Supreme and True God, the peoples of the nations come, not
by walking but by believing. For the same thing was by another prophet
thus foretold, "The Lord," saith he, "shall prevail against them, and
shall utterly destroy all the gods of the nations of the earth: and
all the isles of the nations shall worship Him, each man from his
place." [1679] Whereas the one says, "Unto Thee all nations shall
come;" this the other says, "They shall worship Him, each man from his
place." Therefore they shall come unto Him, not departing from their
own place, because believing in Him they shall find Him in their
hearts. Ye saw not what was foretold and fulfilled concerning the
ascension of Christ; "Be Thou exalted above the Heavens, O God;"
[1680] but ye see what follows immediately after, "And above all the
earth Thy Glory." Those things concerning Christ already done and
past, all of them ye have not seen; but these things present in His
Church ye deny not that ye see. Both things we point out to you as
foretold; but the fulfillment of both we are therefore unable to point
out for you to see, because we cannot bring back into sight things
past.
Footnotes
[1668] Is. vii. 14
[1669] Gen. xxii. 18
[1670] Ps. xlvi. 8
[1671] Ps. ii. 7, 8; Heb. i. 5; v. 5; Acts. xiii. 33
[1672] Ps xxii. 16, 17, 18; John xix. 23, 24
[1673] Ps. xxii. 27, 28
[1674] Ps. xli. 6-8
[1675] Ps. xli. 9, 10
[1676] Ps. iv. 8
[1677] Jer. xvi. 19
[1678] Jer. xvi. 19, 20
[1679] Zeph. ii. 11
[1680] Ps. cviii. 5
8. But as the wills of friends, which are not seen, are believed
through tokens which are seen; thus the Church, which is now seen, is,
of all things which are not seen, but which are shown forth in those
writings wherein itself also is foretold, an index of the past, and a
herald of the future. Because both things past, which cannot now be
seen, and things present which cannot be seen all of them, at the time
at which they were foretold, no one of these could then be seen.
Therefore, since they have begun to come to pass as they were
foretold, from those things which have come to pass unto those which
are coming to pass, those things which were foretold concerning Christ
and the Church have run on in an ordered series: unto which series
these pertain concerning the day of Judgment, concerning the
resurrection of the dead, concerning the eternal damnation of the
ungodly with the devil, and concerning the eternal recompense of the
godly with Christ, things which, foretold in like manner, are yet to
come. Why therefore should we not believe the first and the last
things which we see not, when we have, as witnesses of both, the
things between, which we see, and in the books of the Prophets either
hear or read both the first things, and the things between, and the
last things, foretold before they came to pass? Unless haply
unbelieving men judge those things to have been written by Christians,
in order that those things which they already believed might have
greater weight of authority, if they should be thought to have been
promised before they came.
9. If they suspect this, let them examine carefully the copies [1681]
of our enemies the Jews. There let them read those things of which we
have made mention, foretold concerning Christ in Whom we believe, and
the Church whom we discern from the toilsome beginning of faith even
unto the eternal blessedness of the kingdom. But, whilst they read,
let them not wonder that they, whose are the books, understand not by
reason of the darkness of enmity. For that they would not understand
was foretold beforehand by the same Prophets; which it behoved should
be fulfilled in like manner as the rest, and that by the secret and
just judgment of God due punishment should be rendered to their
deserts. He indeed, Whom they crucified, and unto Whom they gave gall
and vinegar, although when hanging upon the Tree, by reason of those
whom He had been about to lead forth from darkness into light, He said
unto the Father, "Forgive them, for they know not what they do;"
[1682] yet by reason of those whom through more hidden causes He had
been about to desert, by the Prophet so long before foretold, "They
gave Me gall for My meat, and in My thirst they gave Me vinegar to
drink; let their table become a snare before them, and a recompense,
and a stumbling-block: let their eyes be darkened that they see not,
and ever bow Thou down their back." [1683] Thus, having with them the
clearest testimonies of our cause, they walk round about with eyes
darkened, that by their means those testimonies may be proved, wherein
they themselves are disapproved. Therefore was it brought to pass,
that they should not be so blotted out, as that this same sect should
altogether exist not: but it was scattered abroad upon the earth, in
order that, carrying with it the prophecies of the grace conferred
upon us, more surely to convince unbelievers, it might every where
profit us. And this very thing which I assert, receive ye after what
manner it was prophesied of: "Slay them not," saith He, "lest at any
time they forget Thy law, but scatter them abroad in Thy might."
[1684] Therefore they were not slain, in that they forgot not those
things which were read and heard among them. For if they were
altogether to forget, albeit they understand not, the Holy Scriptures,
they would be slain in the Jewish ritual itself; because, when the
Jews should know nothing of the Law and of the Prophets, they would be
unable to profit us. Therefore they were not slain, but scattered
abroad; in order that, although they should not have in faith, whence
they might be saved; yet they should retain in their memory, whence we
might be helped; in their books our supporters, in their hearts our
enemies, in their copies our witnesses.
Footnotes
[1681] Codices
[1682] Luke xxiii. 34
[1683] Ps. lxix. 21-23
[1684] Ps. lix. 11
10. Although, even if there went before no testimonies concerning
Christ and the Church, whom ought it not to move unto belief, that the
Divine brightness hath on a sudden shone on the human race, when we
see, (the false gods now abandoned, and their images every where
broken in pieces, their temples overthrown or changed into other uses,
and so many vain rites plucked out by the roots from the most
inveterate usage of men,) the One True God invoked by all? And that
this hath been brought to pass-by One Man, by men mocked, seized,
bound, scourged, smitten with the palms of the hand, reviled,
crucified, slain: His disciples, (whom He chose common men, [1685] and
unlearned, and fishermen, and publicans, that by their means His
teaching might be set forth,) proclaiming His Resurrection, His
Ascension, which they asserted that they had seen, and being filled
with the Holy Ghost, sounded forth this Gospel, in all tongues which
they had not learned. And of them who heard them, part believed, part,
believing not, fiercely withstood them who preached. Thus while they
were faithful even unto death for the truth, strove not by returning
evil, but by enduring, overcame not by killing, but by dying; thus was
the world changed unto this religion, thus unto this Gospel were the
hearts of mortals turned, of men and women, of small and great, of
learned and unlearned, of wise and foolish, of mighty and weak, of
noble and ignoble, of high and low, and, throughout all nations the
Church shed abroad so increased, that even against the Catholic faith
itself there arises not any perverse sect, any kind of error, which is
found so to oppose itself to Christian truth, as that it affect not
and go not about to glory in the name of Christ: which very error
would not be suffered to spring up throughout the earth, were it not
that the very gainsaying exercised an wholesome discipline. How [1686]
would The Crucified have availed so greatly, had He not been God that
took upon Him Man, even if He had through the Prophet foretold no such
things to come? But when now this so great mystery of godliness hath
had its prophets and heralds going before, by whose divine voices it
was afore proclaimed; and when it hath come in such manner as it was
afore proclaimed, who is there so mad as to assert that the Apostles
lied concerning Christ, of Whom they preached that He was come in such
manner as the Prophets foretold afore that He should come, which
Prophets were not silent as to true things to come concerning the
Apostles themselves? For concerning these they had said, "There is
neither speech nor language, whereof their voices are not heard; their
sound went out into all the earth, and their words unto the ends of
the world." [1687] And this at any rate we see fulfilled in the world,
although we have not yet seen Christ in the flesh. Who therefore,
unless blinded by amazing madness, or hard and steeled by amazing
obstinacy, would be unwilling to put faith in the sacred Scriptures,
which have foretold the faith of the whole world?
Footnotes
[1685] Idiotas
[1686] Lit. "when."
[1687] Ps. xix. 3, 4
11. But you, beloved, who possess this faith, or who have begun now
newly to have it, let it be nourished and increase in you. For as
things temporal have come, so long before foretold, so will things
eternal also come, which are promised. Nor let them deceive you,
either the vain heathen, or the false Jews, or the deceitful heretics,
or also within the Catholic (Church) itself evil Christians, enemies
by so much the more hurtful, as they are the more within us. For, lest
on this subject also the weak should be troubled, divine prophecy hath
not been silent, where in the Song of Songs the Bridegroom speaking
unto the Bride, that is, Christ the Lord unto the Church, saith, "As a
lily in the midst of thorns, so is my best Beloved [1688] in the midst
of the daughters." [1689] He said not, in the midst of them that are
without; but, "in the midst of daughters. Whoso hath ears to hear, let
him hear:" [1690] and whilst the net which is cast into the sea,
[1691] and gathers together all kinds of fishes, as saith the holy
Gospel, is being drawn unto the shore, that is, unto the end of the
world, let him separate himself from the evil fishes, in heart, not in
body; by changing evil habits, not by breaking sacred nets; lest they
who now seem being approved to be mingled with the reprobate, find,
not life, but punishment everlasting, [1692] when they shall begin on
the shore to be separated.
Footnotes
[1688] Proxima
[1689] Song of Sol. ii. 2
[1690] Matt. xiii. 9
[1691] Matt. xiii. 47-50
[1692] Some mss. "that they &c. may find not punishment, but life."
.
On the Profit of Believing.
[De Utilitate Credendi.]
Translated by Rev. C. L. Cornish. M.A.
Retract. i. cap. 14. Moreover now at Hippo-Regius as Presbyter I wrote
a book on the Profit of Believing, to a friend of mine who had been
taken in by the Manichees, and whom I knew to be still held in that
error, and to deride the Catholic school of Faith, in that men were
bid believe, but not taught what was truth by a most certain method.
In this book I said, &c. * * *. This book begins thus, "Si mihi
Honorate, unum atque idem videretur esse."
St. Augustin enumerates his book on the Profit of Believing first
amongst those he wrote as Presbyter, to which order he was raised at
Hippo about the beginning of the year 391. The person for whom he
wrote had been led into error by himself, and appears to have been
recovered from it, at least if he is the same who wrote to St.
Augustin from Carthage about 412, proposing several questions, and to
whom St. Augustin wrote his 140th Epistle. Cassiodorus calls him a
Presbyter, though at that time he was not baptized. In Ep. 83, St.
Augustin speaks of the death of another Honoratus, a Presbyter.
Towards the end of his life he also wrote his 228th Epistle to a
Bishop of Thabenna of the same name.--(Bened. Ed.)
The remarks in the Retractations are given in notes to the passages
where they occur.
1. IF, Honoratus, a heretic, and a man trusting heretics seemed to me
one and the same, I should judge it my duty to remain silent both in
tongue and pen in this matter. But now, whereas there is a very great
difference between these two: forasmuch as he, in my opinion, is an
heretic, who, for the sake of some temporal advantage, and chiefly for
the sake of his own glory and pre-eminence, either gives birth to, or
follows, false and new opinions; but he, who trusts men of this kind,
is a man deceived by a certain imagination of truth and piety. This
being the case, I have not thought it my duty to be silent towards
you, as to my opinions on the finding and retaining of truth: with
great love of which, as you know, we have burned from our very
earliest youth: but it is a thing far removed from the minds of vain
men, who, having too far advanced and fallen into these corporeal
things, think that there is nothing else than what they perceive by
those five well-known reporters of the body; and what impressions
[1693] and images they have received from these, they carry over with
themselves, even when they essay to withdraw from the senses; and by
the deadly and most deceitful rule of these think that they measure
most rightly the unspeakable recesses of truth. Nothing is more easy,
my dearest friend, than for one not only to say, but also to think,
that he hath found out the truth; but how difficult it is in reality,
you will perceive, I trust, from this letter of mine. And that this
may profit you, or at any rate may in no way harm you, and also all,
into whose hands it shall chance to come, I have both prayed, and do
pray, unto God; and I hope that it will be so, forasmuch as [1694] I
am fully conscious that I have undertaken to write it, in a pious and
friendly spirit, not as aiming at vain reputation, or trifling
display.
Footnotes
[1693] Plagas
[1694] Si
2. It is then my purpose to prove to you, if I can, that the Manichees
profanely and rashly inveigh against those, who, following the
authority of the Catholic Faith, before that they are able to gaze
upon that Truth, which the pure mind beholds, are by believing
forearmed, and prepared for God Who is about to give them light. For
you know, Honoratus, that for no other reason we fell in with such
men, than because they used to say, that, apart from all terror of
authority, by pure and simple reason, they would lead within to God,
and set free from all error those who were willing to be their
hearers. For what else constrained me, during nearly nine years,
spurning the religion which had been set in me from a child by my
parents, to be a follower and diligent hearer of those men, [1695]
save that they said that we are alarmed by superstition, and are
commanded to have faith before reason, but that they urge no one to
have faith, without having first discussed and made clear the truth?
Who would not be enticed by such promises, especially the mind of a
young man desirous of the truth, and further a proud and talkative
mind by discussions of certain learned men in the school? such as they
then found me, disdainful forsooth as of old wives' fables, and
desirous to grasp and drink in, what they promised, the open and pure
Truth? But what reason, on the other hand, recalled me, not to be
altogether joined to them, so that I continued in that rank which they
call of Hearers, so that I resigned not the hope and business of this
world; save that I noticed that they also are rather eloquent and full
in refutation of others, than abide firm and sure in proof of what is
their own. But of myself what shall I say, who was already a Catholic
Christian? teats which now, after very long thirst, I almost exhausted
and dry, have returned to with all greediness, and with deeper weeping
and groaning have shaken together and wrung them out more deeply, that
so there might flow what might be enough to refresh me affected as I
was, and to bring back hope of life and safety. What then shall I say
of myself? You, not yet a Christian, who, through encouragement from
me, execrating them greatly as you did, were hardly led to believe
that you ought to listen to them and make trial of them, by what else,
I pray you, were you delighted, call to mind, I entreat you, save by a
certain great presumption and promise of reasons? But because they
disputed long and much with very great copiousness and vehemence
concerning the errors of unlearned men, a thing which I learned too
late at length to be most easy for any moderately educated man; if
even of their own they implanted in us any thing, we thought that we
were obliged to retain it, insomuch as there fell not in our way other
things, wherein to acquiesce. So they did in our case what crafty
fowlers are wont to do, who set branches smeared with bird-lime beside
water to deceive thirsty birds. For they fill up and cover anyhow the
other waters which are around, or fright them from them by alarming
devices, that they may fall into their snares, not through choice, but
want.
Footnotes
[1695] Confess. b. i. c. 11; b. v. c. 14.
3. But why do I not make answer to myself, that these fair and clever
similies, and charges of this nature may be poured forth against all
who are teachers of any thing by any adversary, with abundance of wit
and sarcasm? But I thought that I ought to insert something of this
kind in my letter, in order to admonish them to give over such
proceedings; so that, as he [1696] says, apart from trifles of
common-places, matter may contend with matter, cause with cause,
reason with reason. Wherefore let them give over that saying, which
they have in their mouths as though of necessity, when any one, who
hath been for some long time a hearer, hath left them; "The Light hath
made a passage through him." For you see, you who are my chief care,
(for I am not over anxious about them,) how empty this is, and most
easy for any one to find fault with. Therefore I leave this for your
own wisdom to consider. For I have no fear that you will think me
possessed by indwelling Light, when I was entangled in the life of
this world, having a darkened hope, of beauty of wife, of pomp of
riches, of emptiness of honors, and of all other hurtful and deadly
pleasures. For all these, as is not unknown to you, I ceased not to
desire and hope for, at the time when I was their attentive hearer.
And I do not lay this to the charge of their teaching; for I also
confess that they also carefully advise to shun these. But now to say
that I am deserted by light, when I have turned myself from all these
shadows of things, and have determined to be content with that diet
merely which is necessary for health of body; but that I was
enlightened and shining, at a time when I loved these things, and was
wrapped up in them, is the part of a man, to use the mildest
expression, wanting in a keen insight into matters, on which he loves
to speak at length. But, if you please, let us come to the cause in
hand.
Footnotes
[1696] Cicero
4. For you well know that the Manichees move the unlearned by finding
fault with the Catholic Faith, and chiefly by rending in pieces and
tearing the Old Testament: and they are utterly ignorant, how far
[1697] these things are to be taken, and how drawn out they descend
with profit into the veins and marrows of souls as yet as it were but
able to cry. [1698] And because there are in them certain things which
are some slight offense to minds ignorant and careless of themselves,
(and there are very many such,) they admit of being accused in a
popular way: but defended in a popular way they cannot be, by any
great number of persons, by reason of the mysteries that are contained
in them. But the few, who know how to do this, do not love public and
much talked of controversies and disputes: [1699] and on this account
are very little known, save to such as are most earnest in seeking
them out. Concerning then this rashness of the Manichees, whereby they
find fault with the Old Testament and the Catholic Faith, listen, I
entreat you, to the considerations which move me. But I desire and
hope that you will receive them in the same spirit in which I say
them. For God, unto Whom are known the secrets of my conscience knows,
that in this discourse I am doing nothing of evil craft; but, as I
think it should be received, for the sake of proving the truth, for
which one thing we have now long ago determined to live; and with
incredible anxiety, lest it may have been most easy for me to err with
you, but most difficult, to use no harder term, to hold the right way
with you. But I venture [1700] to anticipate that, in this hope,
wherein I hope that you will hold with us the way of wisdom, He will
not fail me, unto Whom I have been consecrated; Whom day and night I
endeavor to gaze upon: and since, by reason of my sins, and by reason
of past habit, having the eye of the mind wounded by strokes of feeble
opinions, I know that I am without strength, I often entreat with
tears, and as, after long blindness and darkness the eyes being hardly
opened, and as yet, by frequent throbbing and turning away, refusing
the light which yet they long after; specially if one endeavor to show
to them the very sun; so it has now befallen me, who do not deny that
there is a certain unspeakable and singular good of the soul, which
the mind sees; and who with tears and groaning confess that I am not
yet worthy of it. He will not then fail me, if I feign nothing, if I
am led by duty, if I love truth, if I esteem friendship, if I fear
much lest you be deceived.
Footnotes
[1697] Quatenus
[1698] Vagientium
[1699] Famigerula
[1700] Præsumo
5. All that Scripture therefore, which is called the Old Testament, is
handed down fourfold to them who desire to know it, according to
history, according to ætiology, according to analogy, according to
allegory. Do not think me silly for using Greek words. In the first
place, because I have so received, nor do I dare to make known to you
otherwise than I have received. Next you yourself perceive, that we
have not in use terms for such things: and had I translated and made
such, I should have been indeed more silly: but, were I to use
circumlocution, I should be less free in treating: this only I pray
you to believe, that in whatever way I err, I am not inflated or
swollen in any thing that I do. Thus (for example) it is handed down
according to history, when there is taught what hath been written, or
what hath been done; what not done, but only written as though it had
been done. According to ætiology, when it is shown for what cause any
thing hath been done or said. According to analogy, when it is shown
that the two Testaments, the Old and the New, are not contrary the one
to the other. According to allegory, when it is taught that certain
things which have been written are not to be taken in the letter, but
are to be understood in a figure.
6. All these ways our Lord Jesus Christ and His Apostles used. For
when it had been objected that His disciples had plucked the ears of
corn on the sabbath-day, the instance was taken from history; "Have ye
not read," saith He, "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 shewbread, which was not lawful for him to eat, neither for them
that were with him, but only for the priests?" [1701] But the instance
pertains to ætiology, that, when Christ had forbidden a wife to be put
away, save for the cause of fornication, and they, who asked Him, had
alleged that Moses had granted permission after a writing of
divorcement had been given, This, saith He, "Moses did because of the
hardness of your heart." [1702] For here a reason was given, why that
had been well allowed by Moses for a time; that this command of Christ
might seem to show that now the times were other. But it were long to
explain the changes of these times, and their order arranged and
settled by a certain marvellous appointment of Divine Providence.
Footnotes
[1701] Matt. xii. 3, 4
[1702] Matt. xix. 8
7. And further, analogy, whereby the agreement of both Testaments is
plainly seen, why shall I say that all have made use of, to whose
authority they yield; whereas it is in their power to consider with
themselves, how many things they are wont to say have been inserted in
the divine Scriptures by certain, I know not who, corrupters of truth?
Which speech of theirs I always thought to be most weak, even at the
time that I was their hearer: nor I alone, but you also, (for I well
remember,) and all of us, who essayed to exercise a little more care
in forming a judgment than the crowd of hearers. But now, after that
many things have been expounded and made clear to me, which used
chiefly to move me: those I mean, wherein their discourse for the most
part boasts itself, and expatiates the more freely, the more safely it
can do so as having no opponent; it seems to me that there is no
assertion of theirs more shameless, or (to use a milder phrase) more
careless and weak than that the divine Scriptures have been corrupted;
whereas there are no copies in existence, in a matter of so recent
date, whereby they can prove it. For were they to assert, that they
thought not that they ought thoroughly to receive them, because they
had been written by persons, who they thought had not written the
truth; any how their refusal [1703] would be more right, or their
error more natural. [1704] For this is what they have done in the case
of the Book which is inscribed the Acts of the Apostles. And this
device of theirs, when I consider with myself, I cannot enough wonder
at. For it is not the want of wisdom in the men that I complain of in
this matter, but the want of ordinary understanding. [1705] For that
book hath so great matters, which are like what they receive, that it
seems to me great folly to refuse to receive this book also, and if
any thing offend them there to call it false and inserted. Or, if such
language is shameless, as it is why in the Epistles of Paul, why in
the four books of the Gospel, do they think that they [1706] are of
any avail, in which I am not sure but that there are in proportion
many more things, than could be in that book, which they will have
believed to have been interpolated by falsifiers. But forsooth this is
what I believe to be the case, and I ask of you to consider it with me
with as calm and serene a judgment as possible. For you know that,
essaying to bring the person of their founder Manichæus into the
number of the Apostles, they say that the Holy Spirit, Whom the Lord
promised His disciples that He would send, hath come to us through
him. Therefore, were they to receive those Acts of the Apostles, in
which the coming of the Holy Spirit is plainly set forth, [1707] they
could not find how to say that it was interpolated. For they will have
it that there were some, I know not who, falsifiers of the divine
Books before the times of Manichæus himself; and that they were
falsified by persons who wished to combine the Law of the Jews with
the Gospel. But this they cannot say concerning the Holy Spirit,
unless haply they assert that those persons divined, and set in their
books what should be brought forward against Manichæus, who should at
some future time arise, and say that the Holy Spirit had been sent
through him. But concerning the Holy Spirit we will speak somewhat
more plainly in another place. Now let us return to my purpose.
Footnotes
[1703] Tergiversatio
[1704] Humanior
[1705] Cor mediocre
[1706] Ea
[1707] Acts ii. 2, 3, 4
8. For that both history of the Old Testament, and ætiology, and
analogy are found in the New Testament, has been, as I think,
sufficiently proved: it remains to show this of allegory. Our Redeemer
Himself in the Gospel uses allegory out of the Old Testament. "This
generation," saith He, "seeketh a sign, and there shall not be given
it save the sign of Jonas the prophet. For as Jonas was three days and
three nights in the whale's belly, so also shall the Son of Man be
three days and three nights in the heart of the earth." [1708] For why
should I speak of the Apostle Paul, who in his first Epistle to the
Corinthians shows that even the very history of the Exodus was an
allegory of the future Christian People. "But I would not that ye
should be ignorant, brethren, how that all our fathers were under the
cloud, and all passed through the sea, and were all baptized into
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 with them; and that Rock was
Christ. But in the more part of them God was not well pleased: for
they were overthrown in the wilderness. But these things were figures
of us, [1709] that we be not lustful of evil things, as they also
lusted. Neither let us worship idols, as certain of them; as it is
written, The people sat down to eat and drink, and rose up to play.
Neither let us commit fornication, as certain of them committed, and
fell in one day three and twenty thousand men. Neither let us tempt
Christ, as certain of them tempted, and perished of serpents. Neither
murmur we, as certain of them murmured, and perished of the destroyer.
But all these things happened unto them in a figure. [1710] But they
were written for our admonition, upon whom the ends of the world have
come." [1711] There is also in the Apostle a certain allegory, which
indeed greatly relates to the cause in hand, for this reason that they
themselves are wont to bring it forward, and make a display of it in
disputing. For the same Paul says to the Galatians, "For it is
written, that Abraham had two sons, one of a bond-maid, and one of a
free woman. But he who was of the bond-maid was born after the flesh:
but he who was of the free woman, by promise: which things were spoken
by way of allegory. [1712] For these are the two Testaments, one of
Mount Sinai gendering unto bondage, which is Agar: for Sinai is a
mount in Arabia, which bordereth [1713] upon that Jerusalem which now
is, and is in bondage with her children. But that Jerusalem which is
above is free, which is the mother of us all." [1714]
Footnotes
[1708] Matt. xii. 39, 40
[1709] Figuræ nostra tupoi emon Gr. in figura facta sunt nostri. Vulg.
[1710] tupoi.
[1711] 1 Cor. x. 1-11. (See R.R.)
[1712] allegoroumena Gr.
[1713] Confinis
[1714] Gal. iv. 22-26
9. Here therefore these men too evil, while they essay to make void
the Law, force us to approve these Scriptures. For they mark what is
said, that they who are under the Law are in bondage, and they keep
flying above the rest that last saying, "Ye are made empty [1715] of
Christ, as many of you as are justified in the Law; ye have fallen
from Grace." [1716] We grant that all these things are true, and we
say that the Law is not necessary, save for them unto whom bondage is
yet profitable: and that the Law was on this account profitably
enacted, in that men, who could not be recalled from sins by reason,
needed to be restrained by such a Law, that is to say, by the threats
and terrors of those punishments which can be seen by fools: from
which when the Grace of Christ sets us free, it condemns not that Law,
but invites us at length to yield obedience to its love, not to be
slaves to the fear of the Law. Itself is Grace, that is free gift,
[1717] which they understand not to have come to them from God, who
still desire to be under the bonds of the Law. Whom Paul deservedly
rebukes as unbelievers, because they do not believe that now through
our Lord Jesus they have been set free from that bondage, under which
they were placed for a certain time by the most just appointment of
God. Hence is that saying of the same Apostle, "For the Law was our
schoolmaster in Christ." [1718] He therefore gave to men a
schoolmaster to fear, Who after gave a Master to love. And yet in
these precepts and commands of the Law, which now it is not allowed
Christians to use, such as either the Sabbath, or Circumcision, or
Sacrifices, and if there be any thing of this kind, so great mysteries
are contained, as that every pious person may understand, there is
nothing more deadly than that whatever is there be understood to the
letter, that is, to the word: [1719] and nothing more healthful than
that it be unveiled in the Spirit. Hence it is: "The letter killeth,
but the Spirit quickeneth." [1720] Hence it is, "That same veil
remaineth in the reading of the Old Testament, which veil is not taken
away; since it is made void in Christ." [1721] For there is made void
in Christ, not the Old Testament, but its veil: that so through Christ
that may be understood, and, as it were, laid bare, which without
Christ is obscure and covered. Forasmuch as the same Apostle
straightway adds, "But when thou shalt have passed over to Christ, the
veil shall be taken away." [1722] For he saith not, the Law shall be
taken away, or, the Old Testament. Not therefore through the Grace of
the Lord, as though useless things were there hidden, have they been
taken away; but rather the covering whereby useful things were
covered. In this manner all they are dealt with, who earnestly and
piously, not disorderly and shamelessly, seek the sense of those
Scriptures, and they are carefully shown both the order of events, and
the causes of deeds and words, and so great agreement of the Old
Testament with the New, that there is left no jot [1723] that agrees
not; and so great secrets of figures, that all the things that are
drawn forth by interpretation force them to confess that they are
wretched, who will to condemn these before they learn them.
Footnotes
[1715] Ventilant
[1716] Gal. v. 4
[1717] Beneficium
[1718] Gal. iii. 24. in Christo.
[1719] Ad verbum
[1720] Vid. Retr. l. i. c. 14. n. l. "In this book I said, `in which
&c.' but I have otherwise explained those words of the Apostle Paul,
and as far as I can see, or rather as is apparent from the plain state
of the case, much more suitably, in the book entitled De Spiritu et
Literâ, though this sense too is not to be utterly rejected." 2 Cor.
iii. 6
[1721] 2 Cor. iii. 14. quoniam, hoti Gr. "which veil," Eng. T.
[1722] 2 Cor. iii. 16
[1723] Apex
10. But, passing over in the mean while the depth of knowledge, to
deal with you as I think I ought to deal with my intimate friend; that
is, as I have myself power, not as I have wondered at the power of
very learned men; there are three kinds of error, whereby men err,
when they read anything. I will speak of them one by one. The first
kind is, wherein that which is false is thought true, whereas the
writer thought otherwise. A second kind, although not so extensive,
yet not less hurtful, when that, which is false, is thought true, yet
the thought is the same as that of the writer. A third kind, when from
the writing of another some truth is understood, whereas the writer
understood it not. In which kind there is no little profit, rather, if
you consider carefully, the whole entire fruit of reading. An instance
of the first kind is, as if any one, for example, should say and
believe that Rhadamanthus hears and judges the causes of the dead in
the realms below, because he hath so read in the strain of Maro.
[1724] For this one errs in two ways: both in that he believes a thing
not to be believed, and also in that he, whom he reads, is not to be
thought to have believed it. The second kind may be thus noticed: if
one, because Lucretius writes that the soul is formed of atoms, and
that after death it is dissolved into the same atoms and perishes,
were to think this to be true and what he ought to believe. For this
one also is not less wretched, if, in a matter of so great moment, he
hath persuaded himself of that which is false, as certain; although
Lucretius, by whose books he hath been deceived, held this opinion.
For what doth it profit this one to be assured of the meaning of the
author, whereas he hath chosen him to himself not so as through him to
escape error, but so as with him to err. An instance suited to the
third kind is, if one, after having read in the books of Epicurus some
place wherein he praises continence, were to assert that he had made
the chief good to consist in virtue, and that therefore he is not to
be blamed. For how is this man injured by the error of Epicurus, what
though Epicurus believe that bodily pleasure is the chief good of man:
whereas he hath not surrendered up himself to so base and hurtful an
opinion, and is pleased with Epicurus for no other reason, than that
he thinks him not to have held sentiments which ought not to be
holden. This error is not only natural to man, [1725] but often also
most worthy of a man. For what, if word were brought to me, concerning
some one whom I loved, that, when now he was of bearded age, he had
said, in the hearing of many, that he was so pleased with boyhood and
childhood, as even to swear that he wished to live after the same
fashion, and that that was so proved to me, as that I should be
shameless to deny it: I should not, should I, seem worthy of blame, if
I thought that, in saying this, he wished to show, that he was pleased
with the innocence, and with the temper of mind alien from those
desires in which the race of man is wrapped up, and from this
circumstance should love him yet more and more, than I used to love
him before; although perhaps he had been foolish enough to love in the
age of children a certain freedom in play and food, and an idle ease?
For suppose that he had died after this report had reached me, and
that I had been unable to make any inquiry of him, so as for him to
open his meaning; would there be any one so shameless as to be angry
with me, for praising the man's purpose and wish, through those very
words which I had heard? What, that even a just judge of matters would
not hesitate perhaps to praise my sentiment and wish, in that both I
was pleased with innocence, and, as man of man, in a matter of doubt,
preferred to think well, when it was in my power also to think ill?
Footnotes
[1724] Virg. Æn. vi. 566-569.
[1725] Humanus
11. And, this being so, hear also just so many conditions and
differences of the same Scriptures. For it must be that just so many
meet us. For either any one hath written profitably, and is not
profitably understood by some one: or both take place unprofitably: or
the reader understands profitably, whereas he, who is read, hath
written contrariwise. Of these the first I blame not, the last I
regard not. For neither can I blame the man, who without any fault of
his own hath been ill understood; nor can I be distressed at any one
being read, who hath failed to see the truth, when I see that the
readers are no way injured. There is then one kind most approved, and
as it were most cleansed, when both the things written are well, and
are taken in a good sense by the readers. And yet that also is still
further divided into two: for it doth not altogether shut out error.
For it generally comes to pass, that, when a writer hath held a good
sense, the reader also holds a good sense; still other than he, and
often better, often worse, yet profitably. But when both we hold the
same sense as he whom we read, and that is every way suited to right
conduct of life, there is the fullest possible measure of truth, and
there is no place opened for error from any other quarter. And this
kind is altogether very rare, when what we read is matter of extreme
obscurity: nor can it, in my opinion, be clearly known, but only
believed. For by what proofs shall I so gather the will of a man who
is absent or dead, as that I can swear to it: when, even if he were
questioned being present, there might be many things, which, if he
were no ill man, he would most carefully hide? But I think that it
hath nothing to do towards learning the matter of fact, of what
character the writer was; yet is he most fairly believed good, whose
writings have benefited the human race and posterity.
12. Wherefore I would that they would tell me, in what kind they place
the, supposed, error of the Catholic Church. If in the first, it is
altogether a grave charge; but it needs not a far-fetched defense: for
it is enough to deny that we so understand, as the persons, who
inveigh against us, suppose. If in the second, the charge is not less
grave; but they shall be refuted by the same saying. If in the third,
it is no charge at all. Proceed, and next consider the Scriptures
themselves. For what objection do they raise against the books of
(what is called) the Old Testament? Is it that they are good, but are
understood by us in an ill sense? But they themselves do not receive
them. Or is it that they are neither good, nor are well understood?
But our defense above is enough to drive them from this position. Or
is it this that they will say, although they are understood by you in
a good sense, yet they are evil? What is this other than to acquit
living adversaries, with whom they have to do, and to accuse men long
ago dead, with whom they have no strife? I indeed believe that both
those men profitably delivered to memory all things, and that they
were great and divine. And that that Law was published, and framed by
the command and will of God: and of this, although I have but very
slight knowledge of books of that kind, yet I can easily persuade any,
if there apply to me a mind fair and no way obstinate: and this I will
do, when you shall grant to me your ears and mind well disposed: this
however when it shall be in my power: but now is it not enough for me,
however that matter may stand, not to have been deceived?
13. I call to witness, Honoratus, my conscience, and God Who hath His
dwelling in pure souls, that I account nothing more prudent, chaste,
and religious, than are all those Scriptures, which under the name of
the Old Testament the Catholic Church retains. You wonder at this, I
am aware. For I cannot hide that we were far otherwise persuaded. But
there is indeed nothing more full of rashness, (which at that time,
being boys, we had in us,) than in the case of each several book, to
desert expounders, who profess that they hold them, and that they can
deliver them to their scholars, and to seek their meaning from those,
who, I know not from what cause compelling, have proclaimed a most
bitter war against the framers and authors of them. For who ever
thought that the hidden and dark books of Aristotle were to be
expounded to him by one who was the enemy of Aristotle; to speak of
these systems of teaching, wherein a reader may perhaps err without
sacrilege? Who, in fine, willed to read or learn the geometrical
writings of Archimedes, under Epicurus as a master; against which
Epicurus used to argue with great obstinacy, so far as I judge,
understanding them not at all? What are those Scriptures of the law
most plain, against which, as though set forth in public, these men
make their attack in vain and to no purpose? And they seem to me to be
like that weak woman, whom these same men are wont to mock at, who
enraged at the sun being extolled to her, and recommended as an object
of worship by a certain female Manichee, being as she was
simple-minded and of a religions spirit, leaped up in haste, and often
striking with her foot that spot on which the sun through the window
cast light, began to cry out, Lo, I trample on the sun and your God:
altogether after a foolish and womanish manner; Who denies it? But do
not those men seem to you to be such, who, in matters which they
understand not, either wherefore, or altogether of what kind they are,
although like to matters cast in the way, [1726] yet to such as
understand them exact [1727] and divine, rending them with great onset
of speech and reproaches, think that they are effecting something,
because the unlearned applaud them? Believe me, whatever there is in
these Scriptures, it is lofty and divine: there is in them altogether
truth, and a system of teaching most suited to refresh and renew
minds: and clearly so ordered in measure, as that there is no one but
may draw thence, what is enough for himself, if only he approach to
draw with devotion and piety, as true religion demands. To prove this
to you, needs many reasons and a longer discourse. For first I must so
treat with you as that you may not hate the authors themselves; next,
so as that you may love them: and this I must treat in any other way,
rather than by expounding their meanings and words. For this reason,
because in case we hated Virgil, nay, rather in case we loved him not,
before understanding him, by the commendation of our forefathers, we
should never be satisfied on those questions about him without number,
by which grammarians are wont to be disquieted and troubled; nor
should we listen willingly to one who solved these at the same time
praising him; but should favor that one who by means of these essayed
to show that he had erred and doated. But now, whereas many essay to
open these, and each (in a different way according to his capacity, we
applaud these in preference, through whose exposition the poet is
found better, who is believed, even by those who do not understand
him, not only in nothing to have offended, but also to have sung
nothing but what was worthy of praise. So that in some minute
question, we are rather angry with the master who fails, and has not
what to answer, than think him silent through any fault in Maro. And
now, if, in order to defend himself, he should wish to assert a fault
in so great an author, hardly will his scholars remain with him, even
after they have paid his fee. How great matter were it, that we should
shew like good will towards them, of whom it hath been confirmed by so
long time of old that the Holy Spirit spake by them? But, forsooth, we
youths of the greatest understanding, and marvellous searchers out of
reasons, without having at least unrolled these writings, without
having sought teachers, without having somewhat chided our own
dullness, lastly, without having yielded our heart even in a measure
[1728] to those who have willed that writings of this kind be so long
read, kept, and handled through the whole world; have thought that
nothing in them is to be believed, moved by the speech of those who
are unfriendly and hostile to them, with whom, under a false promise
of reason, we should be compelled to believe and cherish thousands of
fables.
Footnotes
[1726] Jacentibus
[1727] Subtilia
[1728] Mediocri corde
14. But now I will proceed with what I have begun, if I can, and I
will so treat with you, as not in the mean while to lay open the
Catholic Faith, but, in order that they may search out its great
mysteries, to show to those who have a care for their souls, hope of
divine fruit, and of the discerning of truth. No one doubts of him who
seeks true religion, either that he already believes that there is an
immortal soul for that religion to profit, or that he also wishes to
find that very thing in this same religion. Therefore all religion is
for the sake of the soul; for howsoever the nature of the body may be,
it causes no care or anxiety, especially after death, to him, whose
soul possesses that whereby it is blessed. For the sake of the soul,
therefore, either alone or chiefly, hath true religion, if there be
any such, been appointed. But this soul, (I will consider for what
reason, and I confess the matter to be most obscure,) yet errs, and is
foolish, as we see, until it attain to and perceive wisdom, and
perhaps this very [wisdom] is true religion. I am not, am I, sending
you to fables? I am not, am I, forcing you to believe rashly? I say
that our soul entangled and sunk in error and folly seeks the way of
truth, if there be any such. If this be not your case, pardon me, I
pray, and share with me your wisdom; but if you recognize in yourself
what I say, let us, I entreat, together seek the truth.
15. Put the case that we have not as yet heard a teacher of any
religion. Lo we have undertaken a new matter and business. We must
seek, I suppose, them who profess this matter, if it have any
existence. Suppose that we have found different persons holding
different opinions, and through their difference of opinions seeking
to draw persons each one to himself: but that, in the mean while,
there are certain pre-eminent from being much spoken of, and from
having possession of nearly all peoples. Whether these hold the truth,
is a great question: but ought we not to make full trial of them
first, in order that, so long as we err, being as we are men, we may
seem to err with the human race itself?
16. But it will be said, the truth is with some few; therefore you
already know what it is, if you know with whom it is. Said I not a
little above, that we were in search of it as unlearned men? But if
from the very force of truth you conjecture that few possess it, but
know not who they are; what if it is thus, that there are so few who
know the truth, as that they hold the multitude by their authority,
whence the small number may set itself free, and, as it were, strain
itself [1729] forth into those secrets? Do we not see how few attain
the highest eloquence, whereas through the whole world the schools of
rhetoricians are resounding with troops of young men? What, do they,
as many as desire to turn out good orators, alarmed at the multitude
of the unlearned, think that they are to bestow their labor on the
orations of Cæcilius, or Erucius, rather than those of Tullius? All
aim at these, which are confirmed by authority of our forefathers.
Crowds of unlearned persons essay to learn the same, which by the few
learned are received as to be learned: yet very few attain, yet fewer
practise, the very fewest possible become famous. What, if true
religion be some such thing? What if a multitude of unlearned persons
attend the Churches, and yet that be no proof, that therefore no one
is made perfect by these mysteries? And yet, if they who studied
eloquence were as few as the few who are eloquent, our parents would
never believe that we ought to be committed to such masters. Whereas,
then, we have been called to these studies by a multitude, which is
numerous in that portion of it which is made up of the unlearned, so
as to become enamored of that which few can attain unto; why are we
unwilling to be in the same case in religion, which perhaps we despise
with great danger to our soul? For if the truest and purest worship of
God, although it be found with a few, be yet found with those, with
whom a multitude albeit wrapped up in lusts, and removed far from
purity of understanding, agrees; (and who can doubt that this may
happen?) I ask, if one were to charge us with rashness and folly, that
we seek not diligently with them who teach it, that, which we are
greatly anxious to discover, what can we answer? [Shall we say,] I was
deterred by numbers? Why from the pursuit of liberal arts, which
hardly bring any profit to this present life; why from search after
money? Why from attaining unto honor; why, in fine, from gaining and
keeping good health; lastly, why from the very aim at a happy life;
whereas all are engaged in these, few excel; were you deterred by no
numbers?
Footnotes
[1729] Eliquare
17. "But they seemed there to make absurd statements." On whose
assertion? Forsooth on that of enemies, for whatever cause, for
whatever reason, for this is not now the question, still enemies. Upon
reading, I found it so of myself. Is it so? Without having received
any instruction in poetry, you would not dare to essay to read
Terentianus Maurus without a master: Asper, Cornutus, Donatus, and
others without number are needed, that any poet whatever may be
understood, whose strains seem to court even the applause of the
theatre; do you in the case of those books, which, however they may
be, yet by the confession of well-nigh the whole human race are
commonly reported to be sacred and full of divine things, rush upon
them without a guide, and dare to deliver an opinion on them without a
teacher; and, if there meet you any matters, which seem absurd, do not
accuse rather your own dullness, and mind decayed by the corruption of
this world, such as is that of all that are foolish, than those
[books] which haply cannot be understood by such persons! You should
seek some one at once pious and learned, or who by consent of many was
said to be such, that you might be both bettered by his advice, and
instructed by his learning. Was he not easy to find? He should be
searched out with pains. Was there no one in the country in which you
lived? What cause could more profitably force to travel? Was he quite
hidden, or did he not exist on the continent [1730] ? One should cross
the sea. If across the sea he was not found in any place near to us,
you should proceed even as far as those lands, in which the things
related in those books are said to have taken place. What, Honoratus,
have we done of this kind? And yet a religion perhaps the most holy,
(for as yet I am speaking as though it were matter of doubt,) the
opinion whereof hath by this time taken possession of the whole world,
we wretched boys condemned at our own discretion and sentence. What if
those things which in those same Scriptures seem to offend some
unlearned persons, were so set there for this purpose, that when
things were read of such as are abhorrent from the feeling of ordinary
men, not to say of wise and holy men, we might with much more
earnestness seek the hidden meaning. Perceive you not how the Catamite
of the Bucolics, [1731] for whom the rough shepherd gushed forth into
tears, men essay to interpret, and affirm that the boy Alexis, on whom
Plato also is said to have composed a love strain, hath some great
meaning or other, but escapes the judgment of the unlearned; whereas
without any sacrilege a poet however rich may seem to have published
wanton songs?
Footnotes
[1730] Continenti
[1731] Virg. Ecl. ii.
18. But in truth was there either decree of any law, or power of
gainsayers, or vile character of persons consecrated, or shameful
report, or newness of institution, or hidden profession, to recall us
from, and forbid us, the search? There is nothing of these. All laws
divine and human allow us to seek the Catholic Faith; but to hold and
exercise it is allowed us at any rate by human law, even if so long as
we are in error there be a doubt concerning divine law; no enemy
alarms our weakness, (although truth and the salvation of the soul, in
case being diligently sought it be not found where it may with most
safety, ought to be sought at any risk); the degrees of all ranks and
powers most devotedly minister to this divine worship; the name of
religion is most honorable and most famous. What, I pray, hinders to
search out and discuss with pious and careful enquiry, whether there
be here that which it must needs be few know and guard in entire
purity, although the goodwill and affection of all nations conspire in
its favor?
19. The case standing thus, suppose, as I said, that we are now for
the first time seeking unto what religion we shall deliver up our
souls, for it to cleanse and renew them; without doubt we must begin
with the Catholic Church. For by this time there are more Christians,
than if the Jews and idolaters be added together. But of these same
Christians, whereas there are several heresies, and all wish to appear
Catholics, and call all others besides themselves heretics, there is
one Church, as all allow: if you consider the whole world, more full
filled in number; but, as they who know affirm, more pure also in
truth than all the rest. But the question of truth is another; but,
what is enough for such as are in search, there is one Catholic, to
which different heresies give different names whereas they themselves
are called each by names of their own, which they dare not deny. From
which may be understood, by judgment of umpires who are hindered by no
favor, to which is to be assigned the name Catholic, which all covet.
But, that no one may suppose that it is to be made matter of over
garrulous or unnecessary discussion, this is at any rate one, in which
human laws themselves also are in a certain way Christian. I do not
wish any prejudgment to be formed from this fact, but I account it a
most favorable commencement for enquiry. For we are not to fear lest
the true worship of God; resting on no strength of its own, seem to
need to be supported by them whom it ought to support: but, at any
rate, it is perfect happiness, if the truth may be there found, where
it is most safe both to search for it and to hold it: in case it
cannot, then at length, at whatever risk, we must go and search some
other where.
20. Having then laid down these principles, which, as I think, are so
just that I ought to win this cause before you, let who will be my
adversary, I will set forth to you, as I am able, what way I followed,
when I was searching after true religion in that spirit, in which I
have now set forth that it ought to be sought. For upon leaving you
and crossing the sea, now delaying and hesitating, what I ought to
hold, what to let go; which delay rose upon me every day the more,
from the time that I was a hearer of that man, [1732] whose coming was
promised to us, as you know, as if from heaven, to explain all things
which moved us, and found him, with the exception of a certain
eloquence, such as the rest; being now settled in Italy, I reasoned
and deliberated greatly with myself, not whether I should continue in
that sect, into which I was sorry that I had fallen, but in what way I
was to find the truth, my sighs through love of which are known to no
one better than to yourself. Often it seemed to me that it could not
be found, and huge waves of my thoughts would roll toward deciding in
favor of the Academics. Often again, with what power I had, looking
into the human soul, with so much life, with so much intelligence,
with so much clearness, I thought that the truth lay not hid, save
that in it the way of search lay hid, and that this same way must be
taken from some divine authority. It remained to enquire what was that
authority, where in so great dissensions each promised that he would
deliver it. Thus there met me a wood, out of which there was no way,
which I was very loath to be involved in: and amid these things,
without any rest, my mind was agitated through desire of finding the
truth. However, I continued to unsew myself more and more from those
whom now I had proposed to leave. But there remained nothing else, in
so great dangers, than with words full of tears and sorrow to entreat
the Divine Providence to help me. And this I was content to do: and
now certain disputations of the Bishop of Milan [1733] had almost
moved me to desire, not without some hope, to enquire into many things
concerning the Old Testament itself, which, as you know, we used to
view as accursed, having been ill commended to us. And I had decided
to be a Catechumen in the Church, unto which I had been delivered by
my parents, until such time as I should either find what I wished, or
should persuade myself that it needed not to be sought. Therefore had
there been one who could teach me, he would find me at a very critical
moment most fervently disposed and very apt to learn. If you see that
you too have been long affected in this way, therefore, and with a
like care for thy soul, and if now you seem to yourself to have been
tossed to and fro enough, and wish to put an end to labors of this
kind, follow the pathway of Catholic teaching, which hath flowed down
from Christ Himself through the Apostles even unto us, and will
hereafter flow down to posterity.
Footnotes
[1732] i.e. Faustus. v. Conf. b. v. c. vi. § 10
[1733] i.e. S. Ambrose. v. Conf. b. v. c. xiii. xiv. § 23, 24, 25
21. This, you will say, is ridiculous, whereas all profess to hold and
teach this: all heretics make this profession, I cannot deny it; but
so, as that they promise to those whom they entice, that they will
give them a reason concerning matters the most obscure: and on this
account chiefly charge the Catholic [Church], that they who come to
her are enjoined to believe; but they make it their boast, that they
impose not a yoke of believing, but open a fount of teaching. You
answer, What could be said, that should pertain more to their praise?
It is not so. For this they do, without being endued with any
strength, but in order to conciliate to themselves a crowd by the name
of reason: on the promise of which the human soul naturally is
pleased, and, without considering its own strength and state of
health, by seeking the food of the sound, which is ill entrusted save
to such as are in health, rushes upon the poisons of them who deceive.
For true religion, unless those things be believed, which each one
after, if he shall conduct himself well and shall be worthy, attains
unto and understands, and altogether without a certain weighty power
of authority, can in no way be rightly entered upon.
22. But perhaps you seek to have some reason given you on this very
point, such as may persuade you, that you ought not to be taught by
reason before faith. Which may easily be done, if only you make
yourself a fair hearer. But, in order that it may be done suitably, I
wish you as it were to answer my questions; and, first, to tell me,
why you, think that one ought not to believe. Because,you say,
credulity, from which men are called credulous, in itself, seems to me
to be a certain fault: otherwise we should not use to cast this as a
term of reproach. For if a suspicious man is in fault, in that he
suspects things not ascertained; how much more a credulous man, who
herein differs from a suspicious man, that the one allows some doubt,
the other none, in matters which he knows not. In the mean while I
accept this opinion and distinction. But you know that we are not wont
to call a person even curious without some reproach; but we call him
studious even with praise. Wherefore observe, if you please, what
seems to you to be the difference between these two. This surely, you
answer, that, although both be led by great desire to know, yet the
curious man seeks after things that no way pertain to him, but the
studious man, on the contrary, seeks after what pertain to him. But,
because we deny not that a man's wife and children, and their health,
pertain unto him; if any one, being settled abroad, were to be careful
to ask all comers, how his wife and children are and fare, he is
surely led by great desire to know, and yet we call not this man
studious, who both exceedingly wishes to know, and that (in) matters
which very greatly pertain unto him. Wherefore you now understand that
the definition of a studious person falters in this point, that every
studious person wishes to know what pertain to himself, and yet not
every one, who makes this his business, is to be called studious; but
he who with all earnestness seeks those things which pertain unto the
liberal culture and adornment of the mind. Yet we rightly call him one
who studies, [1734] especially if we add what he studies to hear. For
we may call him even studious of his own (family) if he love only his
own (family), we do not however, without some addition, think him
worthy of the common name of the studious. But one who was desirous to
hear how his family were I should not call studious of hearing, unless
taking pleasure in the good report, he should wish to hear it again
and again: but one who studied, even if only once. Now return to the
curious person, and tell me, if any one should be willing to listen to
some tale, such as would no way profit him, that is, of matters that
pertain not to him: and that not in an offensive way and frequently,
but very seldom and with great moderation, either at a feast, or in
some company, or meeting of any kind; would he seem to you curious? I
think not: but at any rate he would certainly seem to have a care for
that matter, to which he was willing to listen. Wherefore the
definition of a curious person also must be corrected by the same rule
as that of a studious person: Consider therefore whether the former
statements also do not need to be corrected. For why should not both
he, who at some time suspects something, be unworthy the name of a
suspicious person; and he who at some time believes something, of a
credulous person? Thus as there is very great difference between one
who studies any matter, and the absolutely studious; and again between
him who hath a care and the curious; so is there between him who
believes and the credulous.
Footnotes
[1734] Studentem
23. But you will say, consider now whether we ought to believe in
religion. For, although we grant that it is one thing to believe,
another to be credulous, it does not 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? Now he who thinks this certain, it seems to me can have no
friend; for, if it is base to believe any thing, either he acts basely
who believes a friend, or in nothing believing a friend I see not how
he can call either him or himself a friend. Here perhaps you may say,
I grant that we must believe something at some time; now make plain,
how in the case of religion it be not base to believe before one
knows. I will do so, if I can. Wherefore I ask of you, which you
esteem the graver fault, to deliver religion to one unworthy, or to
believe what is said by them who deliver it. If you understand not
whom I call unworthy, I call him, who approaches with feigned breast.
You grant, as I suppose, that it is more blameable to unfold unto such
an one whatever holy secrets there are, than to believe religious men
affirming any thing on the matter of religion itself. For it would be
unbecoming you to make any other answer. Wherefore now suppose him
present, who is about to deliver to you a religion, in what way shall
you assure him, that you approach with a true mind, and that, so far
as this matter is concerned, there is in you no fraud or feigning? You
will say, your own good conscience that you are no way feigning,
asserting this with words as strong as you can, but yet with words.
For you cannot lay open man to man the hiding places of your soul, so
that you may be thoroughly known. But if he shall say, Lo, I believe
you, but is it not more fair that you also believe me, when, if I hold
any truth, you are about to receive, I about to give, a benefit? what
will you answer, save that you must believe.
24. But you say, Were it not better that you should give me a reason,
that, wherever, that shall lead me, I may follow without any rashness?
Perhaps it were: but, it being so great a matter, that you are by
reason to come to the knowledge of God, do you think that all are
qualified to understand the reasons, by which the human soul is led to
know God, or many, or few? Few I think, you say. Do you believe that
you are in the number of these? It is not for me, you say, to answer
this. Therefore you think it is for him to believe you in this also:
and this indeed he does: only do you remember, that he hath already
twice believed you saying things uncertain; that you are unwilling to
believe him even once admonishing you in a religious spirit. But
suppose that it is so, and that you approach with a true mind to
receive religion, and that you are one of few men in such sense as to
be able to take in the reasons by which the Divine Power [1735] is
brought into certain knowledge; what? do you think that other men, who
are not endued with so serene a disposition, are to be denied
religion? or do you think that they are to be led gradually by certain
steps unto those highest inner recesses? You see clearly which is the
more religious. For you cannot think that any one whatever in a case
where he desires so great a thing, ought by any means to be abandoned
or rejected. But do you not think, that, unless he do first believe
that he shall attain unto that which he purposes; and do yield his
mind as a suppliant; and, submitting to certain great and necessary
precepts, do by a certain course of life thoroughly cleanse it, that
he will not otherwise attain the things that are purely true?
Certainly you think so. What, then, is the case of those, (of whom I
already believe you to be one,) who are able most easily to receive
divine secrets by sure reason, will it, I ask, be to them any
hindrance at all, if they so come as they who at the first believe? I
think not. But yet, you say, what need to delay them? Because although
they will in no way harm themselves by what is done, yet they will
harm the rest by the precedent. For there is hardly one who has a just
notion of his own power: but he who has a less notion must be roused;
he who has a greater notion must be checked: that neither the one be
broken by despair, nor the other carried headlong by rashness. And
this is easily done, if even they, who are able to fly, (that they be
not alluring the occasion of any into danger,) are forced for a short
time to walk where the rest also may walk with safety. This is the
forethought of true religion: this the command of God: this what hath
been handed down from our blessed forefathers, this what hath been
preserved even unto us: to wish to distrust and overthrow this, is
nothing else than to seek a sacrilegious way unto true religion. And
whoso do this, not even if what they wish be granted to them are they
able to arrive at the point at which they aim. For whatever kind of
excellent genius they have, unless God be present, they creep on the
ground. But He is then present, if they, who are aiming at God, have a
regard for their fellow men. Than which step there can be found
nothing more sure Heavenward. I for my part cannot resist this
reasoning, for how can I say that we are to believe nothing without
certain knowledge? whereas both there can be no friendship at all,
unless there be believed something which cannot be proved by some
reason, and often stewards, who are slaves, are trusted by their
masters without any fault on their part. But in religion what can
there be more unfair than that the ministers [1736] of God believe us
when we promise an unfeigned mind, and we are unwilling to believe
them when they enjoin us any thing. Lastly, what way can there be more
healthful, than for a man to become fitted to receive the truth by
believing those things, which have been appointed by God to serve for
the previous culture and treatment of the mind? Or, if you be already
altogether fitted, rather to make some little circuit where it is
safest to tread, than both to cause yourself danger, and to be a
precedent for rashness to other men?
Footnotes
[1735] Vis divina
[1736] Antistites
25. Wherefore it now remains to consider, in what manner we ought not
to follow these, who profess that they will lead by reason. For how we
may without fault follow those who bid us to believe, hath been
already said: but unto these who make promises of reason certain think
that they come, not only without blame, but also with some praise: but
it is not so. For there are two (classes of) persons, praiseworthy in
religion; one of those who have already found, whom also we must needs
judge most blessed; another of those who are seeking with all
earnestness and in the right way. The first, therefore, are already in
very possession, the other on the way, yet on that way whereby they
are most sure to arrive. [1737] There are three other kinds of men
altogether to be disapproved of and detested. One is of those who hold
an opinion, [1738] that is, of those who think that they know what
they know not. Another is of those who are indeed aware that they know
not, but do not so seek as to be able to find. A third is of those who
neither think that they know, nor wish to seek. There are also three
things, as it were bordering upon one another, in the minds of men
well worth distinguishing; understanding, belief, opinion. And, if
these be considered by themselves, the first is always without fault,
the second sometimes with fault, the third never without fault. For
the understanding of matters great, and honorable, and even divine, is
most blessed. [1739] But the understanding of things unnecessary is no
injury; but perhaps the learning was an injury, in that it took up the
time of necessary matters. But on the matters themselves that are
injurious, it is not the understanding, but the doing or suffering
them, that is wretched. For not, in case any understand how an enemy
may be slain without danger to himself, is he guilty from the mere
understanding, not the wish; and, if the wish be absent, what can be
called more innocent? But belief is then worthy of blame, when either
any thing is believed of God which is unworthy of Him, or any thing is
over easily believed of man. But in all other matters if any believe
aught, provided he understand that he knows it not, there is no fault.
For I believe that very wicked conspirators were formerly put to death
by the virtue of Cicero; but this I not only know not, but also I know
for certain that I can by no means know. But opinion is on two
accounts very base; in that both he who hath persuaded himself that he
already knows, cannot learn; provided only it may be learnt; and in
itself rashness is a sign of a mind not well disposed. For even if any
suppose that he know what I said of Cicero, (although it be no
hindrance to him from learning, in that the matter itself is incapable
of being grasped by any knowledge;) yet, (in that he understands not
that there is a great difference, whether any thing be grasped by sure
reason of mind, which we call understanding, or whether for practical
purposes it be entrusted to common fame or writing, for posterity to
believe it,) he assuredly errs, and no error is without what is base.
What then we understand, we owe to reason; what we believe, to
authority; what we have an opinion on, to error. [1740] But every one
who understands also believes, and also every one who has an opinion
believes; not every one who believes understands, no one who has an
opinion understands. Therefore if these three things be referred unto
the five kinds of men, which we mentioned a little above; that is, two
kinds to be approved, which we set first, and three that remain
faulty; we find that the first kind, that of the blessed, believe the
truth itself; but the second kind, that of such as are earnest after,
and lovers of, the truth, believe authority. In which kinds, of the
two, the act of belief is praiseworthy. But in the first of the faulty
kinds, that is, of those who have an opinion that they know what they
know not, there is an altogether faulty credulity. The other two kinds
that are to be disapproved believe nothing, both they who seek the
truth despairing of finding it, and they who seek it not at all. And
this only in matters which pertain unto any system of teaching. For in
the other business of life, I am utterly ignorant by what means a man
can believe nothing. Although in the case of those also they who say
that in practical matters they follow probabilities, would seem rather
to be unable to know than unable to believe. For who believes not what
he approves? [1741] or how is what they follow probable, if it be not
approved? Wherefore there may be two kinds of such as oppose the
truth: one of those who assail knowledge alone, not faith; the other
of those who condemn both: and yet again, I am ignorant whether these
can be found in matters of human life. These things have been said, in
order that we might understand, that, in retaining faith, even of
those things which as yet we comprehend not, we are set free from the
rashness of such as have an opinion. For they, who say that we are to
believe nothing but what we know, are on their guard against that one
name "opining," [1742] which must be confessed to be base and very
wretched, but, if they consider carefully that there is a very great
difference, whether one think that he knows, or moved by some
authority believe that which he understands that he knows not, surely
he will escape the charge of error, and inhumanity, and pride.
Footnotes
[1737] cf. Retract. b. i. ch. xiv. 2. "I also said, `For there are two
&c.' In these words of mine if `those who have already found' whom we
have said to be `now in possession,' are in such sort understood to be
`most happy,' as that they are so not in this life, but in that we
hope for, and aim at by the path of faith, the meaning is free from
error: for they are to be judged to have found that which is to be
sought, who are now there, whither we by seeking and believing, that
is by keeping the path of faith, do seek to come. But if they are
thought to be or to have been such in this life that seems to me not
to be true: not that in this life no truth at all can be found that
can be discerned by the mind, not believed on faith; but because it is
but so much, what there is of it, as not to make men `most blessed.'
For neither is that which the Apostle says, We see now through a glass
in a riddle and now I know in part (1 Cor. xiii. 12), incapable of
being discerned by the mind. It is discerned, clearly, but does not
yet make us most blessed. For that makes men most blessed which he
saith, but then face to face, and, then I shall know even as I am
known. They that have found this, they are to be said to stand in
possession of bliss, to which leads that path of faith which we keep,
and whither we desire to arrive at by believing. But who are those
most blessed, who are already in that possession whither this path
leads, is a great question. And for the holy Angels indeed, there is
no question but they be there. But of holy men already departed,
whether so much may yet be said of them as that they stand already in
that possession, is fairly made a question. For they are already freed
from the corruptible body that weigheth down the soul (Wisd. 9.), but
they still wait for the redemption of their body (Rom. 8.), and their
flesh resteth in hope, nor is yet glorified in the incorruption that
is to come. (Ps. 16.) But whether for all that they are none the less
qualified to contemplate the truth with the eyes of the heart, as it
is said, Face to face, there is not space to discuss here."
[1738] Opinantium
[1739] cf. Retract. b. i. ch. 14. 2. "Also what I said, `for to know
great and noble and even divine things,' we should refer to the same
blessedness. For in this life whatsoever there be of it known amounts
not to perfect bliss, because that part of it which remains unknown is
far more without all comparison."
[1740] cf. Retract. b. i. ch. xiv. 3. "And what I said `that there is
a great difference whether anything be grasped by sure reason of mind,
which we call knowing, or whether for practical purposes it be
entrusted to common fame or writing, for posterity to believe it,' and
presently after, `what therefore we know, we owe to reason; what we
believe to authority;' is not to be so taken as that in conversation
we should fear to say we `know' what we believe of suitable witnesses.
For when we speak strictly we are said to know that only which by the
mind's own firm reason we comprehend. But when we speak in words more
suited to common use, as also Divine Scripture speaketh, we should not
hesitate to say we know both what we have perceived with our bodily
senses, and what we believe of trustworthy witnesses, whilst however
between one and the other we are aware what difference exists."
[1741] Probat
[1742] Opinationis
26. For I ask, if what is not known must not be believed, in what way
may children do service to their parents, and love with mutual
affection those whom they believe not to be their parents? For it
cannot, by any means, be known by reason. But the authority of the
mother comes in, that it be believed of the father; but of the mother
it is usually not the mother that is believed, but midwives, nurses,
servants. For she, from whom a son may be stolen and another put in
his place, may she not being deceived deceive? Yet we believe, and
believe without any doubt, what we confess we cannot know. For who but
must see, that unless it be so, filial affection, the most sacred bond
of the human race, is violated by extreme pride of wickedness? For
what madman even would think him to be blamed who discharged the
duties that were due to those whom he believed to be his parents,
although they were not so? Who, on the other hand, would not judge him
to deserve banishment, who failed to love those who were perhaps his
true parents, through fear lest he should love pretended. Many things
may be alleged, whereby to show that nothing at all of human society
remains safe, if we shall determine to believe nothing, which we
cannot grasp by full apprehension. [1743]
Footnotes
[1743] Tenere perceptum
27. But now hear, what I trust I shall by this time more easily
persuade you of. In a matter of religion, that is, of the worship and
knowledge of God, they are less to be followed, who forbid us to
believe, making most ready professions of reason. For no one doubts
that all men are either fools or wise. [1744] But now I call wise, not
clever and gifted men, but those, in whom there is, so much as may be
in man, the knowledge of man himself and of God most surely received,
and a life and manners suitable to that knowledge; but all others,
whatever be their skill or want of skill, whatever their manner of
life, whether to be approved or disapproved, I would account in the
number of fools. And, this being so, who of moderate understanding but
will clearly see, that it is more useful and more healthful for fools
to obey the precepts of the wise, than to live by their own judgment?
For everything that is done, if it be not rightly done, is a sin, nor
can that any how be rightly done which proceeds not from right reason.
Further, right reason is very virtue. But to whom of men is virtue at
hand, save to the mind of the wise? Therefore the wise man alone sins
not. Therefore every fool sins, save in those actions, in which he
hath obeyed a wise man: for all such actions proceed from right
reason, and, so to say, the fool is not to be accounted master of his
own action, he being, as it were, the instrument and that which
ministers [1745] to the wise man. Wherefore, if it be better for all
men not to sin than to sin; assuredly all fools would live better, if
they could be slaves of the wise. And, if no one doubts that this is
better in lesser matters, as in buying and selling, and cultivating
the ground, in taking a wife, in undertaking and bringing [1746] up
children, lastly, in the management of household property, much more
in religion. For both human matters are more easy to distinguish
between, than divine; and in all matters of greater sacredness and
excellence, the greater obedience and service we owe them, the more
wicked and the more dangerous is it to sin. Therefore you see
henceforth [1747] that nothing else is left us, so long as we are
fools, if our heart be set on an excellent and religious life, but to
seek wise men, by obeying whom we may be enabled both to lessen the
great feeling of the rule of folly, whilst it is in us, and at the
last to escape from it.
Footnotes
[1744] cf. Retract. b. i. ch. 14. 4. "Also what I said, `No one doubts
that all men are either fools or wise,' may seem contrary to what is
read in my third book On Free Will, (c. 24.) `as though human nature
admitted of no middle state between folly and wisdom.' But that is
said when the question was about the first man, whether he was made
wise, or foolish, or neither: since we could in no wise call him
foolish, who was made without fault, since folly is a great fault, and
how we could call him wise, who was capable of being led astray, did
not appear. So for shortness I thought well to say, `as though human
nature admitted of no middle state between folly and wisdom.' I also
had infants in view, whom though we confess to bear with them original
sin, yet we cannot properly call either wise or foolish, not as yet
using free will either well or ill. But now I said that men were
either wise or foolish, meaning those to be understood who are already
using reason, by which they are distinguished from cattle, so as to be
men; as we say that `all men wish to be happy.' For can we in so true
and manifest a statement be in fear of being supposed to mean infants,
who have not yet the power of so wishing?"
[1745] Ministerium
[1746] Or "begetting,"--suscipiendis
[1747] Ben. ed.--a modo. Mss. admodum
28. Here again arises a very difficult question. For in what way shall
we fools be able to find a wise man, whereas this name, although
hardly any one dare openly, yet most men lay claim to indirectly: so
disagreeing one with another in the very matters, in the knowledge of
which wisdom consists, as that it must needs be that either none of
them, or but some certain one be wise? But when the fool enquires, who
is that wise man? I do not at all see, in what way he can be
distinguished and perceived. For by no signs whatever can one
recognize any thing, unless he shall have known that thing, whereof
these are signs. But the fool is ignorant of wisdom. For not, as, in
the case of gold and silver and other things of that kind, it is
allowed both to know them when you see them and not to have them, thus
may wisdom be seen by the mind's eye of him who hath it not. For
whatever things we come into contact with by bodily sense, are
presented to us from without; and therefore we may perceive by the
eyes what belong to others, when we ourselves possess not any of them
or of that kind. But what is perceived by the understanding is within
in the mind, and to have it is nothing else than to see. But the fool
is void of wisdom, therefore he knows not wisdom. For he could not see
it with the eyes: but he cannot see it and not have it, nor have it
and be a fool. Therefore he knoweth it not, and, so long as he knoweth
it not, he cannot recognize it in another place. No one, so long as he
is a fool, can by most sure knowledge find out a wise man, by obeying
whom he may be set free from so great evil of folly.
29. Therefore this so vast difficulty, since our enquiry is about
religion, God alone can remedy: nor indeed, unless we believe both
that He is, and that He helps men's minds, ought we even to enquire
after true religion itself. For what I ask do we with so great
endeavor desire to search out? What do we wish to attain unto? Whither
do we long to arrive? Is it at that which we believe not exists or
pertains to us? Nothing is more perverse than such a state of mind.
Then, when you would not dare to ask of me a kindness, or at any rate
would be shameless in daring, come you to demand the discovery of
religion, when you think that God neither exists, nor, if He exist,
hath any care for us? What, if it be so great a matter, as that it
cannot be found out, unless it be sought carefully and with all our
might? What, if the very extreme difficulty of discovery be an
exercise for the mind of the inquirer, in order to receive what shall
be discovered? For what more pleasant and familiar to our eyes than
this light? And yet men are unable after long darkness to hear and
endure it. What more suited to the body exhausted by sickness than
meat and drink? And yet we see that persons who are recovering are
restrained and checked, lest they dare to commit themselves to the
fullness of persons in health, and so bring to pass by means of their
very food their return to that disease which used to reject it. I
speak of persons who are recovering. What, the very sick, do we not
urge them to take something? Wherein assuredly they would not with so
great discomfort obey us, if they believed not that they would recover
from that disease. When then will you give yourself up to a search
very full of pains and labor? When will you have the heart to impose
upon yourself so great care and trouble as the matter deserves, when
you believe not in the existence of that which you are in search of?
Rightly therefore hath it been ordained by the majesty of the Catholic
system of teaching, that they who approach unto religion be before all
things persuaded to have faith.
30. Wherefore that heretic, (inasmuch as our discourse is of those who
wish to be called Christians,) I ask you, what reason he alleges to
me? What is there whereby for him to call me back from believing, as
if from rashness? If he bid me believe nothing; I believe not that
this very true religion hath any existence in human affairs; and what
I believe not to exist, I seek not. But He, as I suppose, will show it
to me seeking it: for so it it written, "He that seeketh shall find."
[1748] Therefore I should not come unto him, who forbids me to
believe, unless I believed something. Is there any greater madness,
than that I should displease him by faith alone, which is founded on
no knowledge, which faith alone led me to him?
Footnotes
[1748] Matt. vii. 8
31. What, that all heretics exhort us to believe in Christ? Can they
possibly be more opposed to themselves? And in this matter they are to
be pressed in a twofold way. In the first place we must ask of them,
where is the reason which they used to promise, where the reproof of
rashness, where the assumption of knowledge? For, if it be disgraceful
to believe any without reason, what do you wait for, what are you
busied about, that I believe some one without reason, in order that I
may the more easily be led by your reason? What, will your reason
raise any firm superstructure on the foundation of rashness? I speak
after their manner, whom we displease by believing. For I not only
judge it most healthful to believe before reason, when you are not
qualified to receive reason, and by the very act of faith thoroughly
to cultivate the mind to receive the seeds of truth, but altogether a
thing of such sort as that without it health cannot return to sick
souls. And in that this seems to them matter for mockery and full of
rashness, surely they are shameless in making it their business that
we believe in Christ. Next, I confess that I have already believed in
Christ, and have convinced myself that what He hath said is true,
although it be supported by no reason; is this, heretic, what you will
teach me in the first place? Suffer me to consider a little with
myself, (since I have not seen Christ Himself, as He willed to appear
unto men, Who is said to have been seen by them, even by common eyes,)
who they are that I have believed concerning Him, in order that I may
approach you already furnished beforehand with such a faith. I see
that there are none that I have believed, save the confirmed opinion
and widely extended report of peoples and nations: and that the
mysteries of the Church Catholic have in all times and places had
possession of these peoples. Why therefore shall I not of these, in
preference to others, inquire with all care, what Christ commanded, by
whose authority I have been moved already to believe that Christ hath
commanded something that is profitable? Are you likely to be a better
expounder to me of what He said, Whose past or present existence I
should not believe, if by you I were to be recommended to believe
thus? This therefore I have believed, as I said, trusting to report
strengthened by numbers, agreement, antiquity. But you, who are both
so few, and so turbulent, and so new, no one doubts that ye bring
forward nothing worthy of authority. What then is that so great
madness? Believe them, that you are to believe in Christ, and learn
from us what He said. Why, I pray you? For were they to fail and to be
unable to teach me any thing with much greater ease could I persuade
my self, that I am not to believe in Christ, than that I am to learn
any thing concerning Him, save from those through whom I had believed
in Him. O vast confidence, or rather absurdity! I teach you what
Christ, in Whom you believe, commanded. What, in case I believed not
in Him? You could not, could you, teach me any thing concerning Him?
But, says he, it behoves you to believe. You do not mean, do you, that
I am (to believe) you when you commend Him to my faith? No, saith he,
for we lead by reason them who believe in Him. Why then should I
believe in Him? Because report hath been grounded. Whether is it
through you, or through others? Through others, saith he. Shall I then
believe them, in order that you may teach me? Perhaps I ought to do
so, were it not that they gave me this chief charge, that I should not
approach you at all; for they say that you have deadly doctrines. You
will answer, They lie. How then shall I believe them concerning
Christ, Whom they have not seen, (and) not believe them concerning
you, whom they are unwilling to see? Believe the Scriptures, saith he.
But every writing, [1749] if it be brought forward new and unheard of,
or be commended by few, with no reason to confirm it, it is not it
that is believed, but they who bring it forward. Wherefore, for those
Scriptures, if you are they who bring them forward, you so few and
unknown, I am not pleased to believe them. At the same time also you
are acting contrary to your promise, in enforcing faith rather than
giving a reason. You will recall me again to numbers and (common)
report. Curb, I pray you, your obstinacy, and that untamed lust, I
know not what, of spreading your name: and advise me rather to seek
the chief men of this multitude, and to seek with all care and pains
rather to learn something concerning these writings from these men,
but for whose existence, I should not know that I had to learn at all.
But do you return into your dens, and lay not any snares under the
name of truth, which you endeavor to take from those, to whom you
yourself grant authority.
Footnotes
[1749] Scripturæ
32. But if they say that we are not even to believe in Christ, unless
undoubted reason shall be given us, they are not Christians. For this
is what certain pagans say against us, foolishly indeed, yet not
contrary to, or inconsistent with, themselves. But who can endure that
these profess to belong to Christ, who contend that they are to
believe nothing, unless they shall bring forward to fools most open
reason concerning God? But we see that He Himself, so far as that
history, which they themselves believe, teaches, willed nothing
before, or more strongly than, that He should be believed in: whereas
they, with whom He had to do, were not yet qualified to receive the
secret things of God. For, for what other purpose are so great and so
many miracles, He Himself also saying, that they are done for no other
cause, than that He may be believed in? He used to lead fools by
faith, you lead by reason. He used to cry out, that He should be
believed in, ye cry out against it. He used to praise such as believe
in Him, ye blame them. But unless either He should change water into
wine, [1750] to omit other (miracles), if men would follow Him, doing
no such, but (only) teaching; either we must make no account of that
saying, "Believe ye God, believe also Me;" [1751] or we must charge
him with rashness, who willed not that He should come into his house,
believing that the disease of his servant would depart at His mere
command. [1752] Therefore He bringing to us a medicine such as should
heal our utterly corrupt manners, by miracles procured to Himself
authority, [1753] by authority obtained Himself belief, by belief drew
together a multitude, by a multitude possessed antiquity, by antiquity
strengthened religion: so that not only the utterly foolish novelty of
heretics dealing deceitfully, but also the inveterate error of the
nations opposing with violence, should be unable on any side to rend
it asunder.
Footnotes
[1750] John ii. 7-9
[1751] John xiv. 1
[1752] Matt. viii. 8, 9
[1753] Meruit
33. Wherefore, although I am not able to teach, yet I cease not to
advise, that, (whereas many wish to appear wise, and it is no easy
matter to discern whether they be fools,) with all earnestness, and
with all prayers, and lastly with groans, or even, if so it may be,
with tears, you entreat of God to set you free from the evil of error;
if your heart be set on a happy life. And this will take place the
more easily, if you obey with a willing mind His commands, which He
hath willed should be confirmed by so great authority of the Catholic
Church. For whereas the wise man is so joined to God in mind, as that
there is nothing set between to separate; for God is Truth; and no one
is by any means wise, unless his mind come into contact with the
Truth; we cannot deny that between the folly of man, and the most pure
Truth of God, the wisdom of man is set, as something in the middle.
For the wise man, so far as it is given unto him, imitates God; but
for a man who is a fool, there is nothing nearer to him, than a man
who is wise, for him to imitate with profit: and since, as has been
said, it is not easy to understand this one by reason, it behoved that
certain miracles be brought near to the very eyes, which fools use
with much greater readiness than the mind, that, men being moved by
authority, their life and habits might first be cleansed, and they
thus rendered capable of receiving reason. Whereas, therefore, it
needed both that man be imitated, and that our hope be not set in man,
what could be done on the part of God more full of kindness and grace,
than that the very pure, eternal, unchangeable Wisdom of God, unto
Whom it behoves us to cleave, should deign to take upon Him (the
nature of) man? That not only He might do what should invite us to
follow God, but also might suffer what used to deter us from following
God. For, whereas no one can attain unto the most sure and chief good,
unless he shall fully and perfectly love it; which will by no means
take place, so long as the evils of the body and of fortune are
dreaded; He by being born after a miraculous manner and working caused
Himself to be loved; and by dying and rising again shut out fear. And,
further, in all other matters, which it were long to go through, He
shewed Himself such, as that we might perceive unto what the clemency
of God could be reached forth, and unto what the weakness of man be
lifted up.
34. This is, believe me, a most wholesome authority, this a lifting up
first of our mind from dwelling on the earth, this a turning from the
love of this world unto the True God. It is authority alone which
moves fools to hasten unto wisdom. So long as we cannot understand
pure (truths), it is indeed wretched to be deceived by authority, but
surely more wretched not to be moved. For, if the Providence of God
preside not over human affairs, we have no need to busy ourselves
about religion. But if both the outward form of all things, which we
must believe assuredly flows from some fountain of truest beauty, and
some, I know not what, inward conscience exhorts, as it were, in
public and in private, all the better order of minds to seek God, and
to serve God; we must not give up all hope that the same God Himself
hath appointed some authority, whereon, resting as on a sure step, we
may be lifted up unto God. But this, setting aside reason, which (as
we have often said) it is very hard for fools to understand pure,
moves us two ways; in part by miracles, in part by multitude of
followers: no one of these is necessary to the wise man; who denies
it? But this is now the business in hand, that we may be able to be
wise, that is, to cleave to the truth; which the filthy soul is
utterly unable to do: but the filth of the soul, to say shortly what I
mean, is the love of any things whatsoever save God and the soul: from
which filth the more any one is cleansed, the more easily he sees the
truth. Therefore to wish to see the truth, in order to purge your
soul, when as it is purged for the very purpose that you may see, is
surely perverse and preposterous. Therefore to man unable to see the
truth, authority is at hand, in order that he may be made fitted for
it, and may allow himself to be cleansed; and, as I said a little
above, no one doubts that this prevails, in part by miracles, in part
by multitude. But I call that a miracle, whatever appears that is
difficult or unusual above the hope or power of them who wonder. Of
which kind there is nothing more suited for the people, and in general
for foolish men, than what is brought near to the senses. But these,
again, are divided into two kinds; for there are certain, which cause
only wonder, but certain others procure also great favor and
good-will. For, if one were to see a man flying, inasmuch as that
matter brings no advantage to the spectator, beside the spectacle
itself, he only wonders. But if any affected with grievous and
hopeless disease were to recover straightway, upon being bidden, his
affection for him who heals, will go beyond even his wonder at his
healing. Such were done at that time at which God in True Man appeared
unto men, as much as was enough. The sick were healed, the lepers were
cleansed; walking was restored to the lame, sight to the blind,
hearing to the deaf. The men of that time saw water turned into wine,
five thousand filled with five loaves, seas passed on foot, dead
rising again: thus certain provided for the good of the body by more
open benefit, certain again for the good of the soul by more hidden
sign, and all for the good of men by their witness to Majesty: thus,
at that time, was the divine authority moving towards Itself the
wandering souls of mortal men. Why, say you, do not those things take
place now? because they would not move, unless they were wonderful,
and, if they were usual, they would not be wonderful. [1754] For the
interchanges of day and night, and the settled order of things in
Heaven, the revolution of years divided into four parts, the fall and
return of leaves to trees, the boundless power of seeds, the beauty of
light, the varieties of colors, sounds, tastes, and scents, let there
be some one who shall see and perceive them for the first time, and
yet such an one as we may converse with; he is stupified and
overwhelmed with miracles: but we contemn all these, not because they
are easy to understand, (for what more obscure than the causes of
these?) but surely because they constantly meet our senses. Therefore
they were done at a very suitable time, in order that, by these a
multitude of believers having been gathered together and spread
abroad, authority might be turned with effect upon habits.
Footnotes
[1754] cf. Retract. b. i. c. 14. 5. "In another place, where I had
made mention of the miracles, which our Lord Jesus did, while He was
here in the Flesh, I added, saying, `Why, say you, do not those things
take place now?' and I answered, `Because they would not move unless
they were wonderful, and if they were usual they would not be
wonderful.' But this I said because not so great miracles, nor all
take place now, not because there are none wrought even now."
35. But any habits whatever have so great power to hold possession of
men's minds, that even what in them are evil, which usually takes
place through excess of lusts, we can sooner disapprove of and hate,
than desert or change. Do you think that little hath been done for the
benefit of man, that not some few very learned men maintain by
argument, but also an unlearned crowd of males and females in so many
and different nations both believe and set forth, that we are to
worship as God nothing of earth, nothing of fire, nothing, lastly,
which comes into contact with the senses of the body, but that we are
to seek to approach Him by the understanding only? that abstinence is
extended even unto the slenderest food of bread and water, and
fastings not only for the day, [1755] but also continued through
several days together; that chastity is carried even unto the contempt
of marriage and family; that patience even unto the setting light by
crosses and flames; that liberality even unto the distribution of
estates unto the poor; that, lastly, the contempt of this whole world
even unto the desire of death? Few do these things, yet fewer do them
well and wisely: but whole nations approve, nations hear, nations
favor, nations, lastly, love. Nations accuse their own weakness that
they cannot do these things, and that not without the mind being
carried forward unto God, nor without certain sparks of virtue. This
hath been brought to pass by the Divine Providence, through the
prophecies of the Prophets, through the manhood and teaching of
Christ, through the journeys of the Apostles, through the insults,
crosses, blood, of the Martyrs, through the praiseworthy life of the
Saints, and, in all these, according as times were seasonable, through
miracles worthy of so great matters and virtues. When therefore we see
so great help of God, so great progress and fruit, shall we doubt to
hide ourselves in the bosom of that Church, which even unto the
confession of the human race from [the] apostolic chair [1756] through
successions of Bishops, [1757] (heretics in vain lurking around her
and being condemned, partly by the judgment of the very people, partly
by the weight of councils, partly also by the majesty of miracles,)
hath held the summit of authority. To be unwilling to grant to her the
first place, [1758] is either surely the height of impiety, or is
headlong arrogance. For, if there be no sure way unto wisdom and
health of souls, unless where faith prepare them for reason, what else
is it to be ungrateful for the Divine help and aid, than to wish to
resist authority furnished with so great labor? [1759] And if every
system of teaching, however mean and easy, requires, in order to its
being received, a teacher or master, what more full of rash pride,
than, in the case of books of divine mysteries, [1760] both to be
unwilling to learn from such as interpret them, and to wish to condemn
them unlearned?
Footnotes
[1755] Quotidiana, i.e. each day till evening.
[1756] He clearly means the Apostolic office and presidency in
general. For illustration, see St. Cyprian on the Unity of the Church,
§. 3 and 4. vid. Oxf. Tr. p. 134, and note.
[1757] The plural "successiones." Compare Con. Faustus, b. xiii. § 13,
xxxii. § 19, xxxiii. § 6, 9.
[1758] Primas
[1759] al. strength.
[1760] Sacramentorum
36. Wherefore, if either our reasoning or our discourse hath in any
way moved you, and if you have, as I believe, a true care for
yourself, I would you would listen to me, and with pious faith, lively
hope, and simple charity, entrust yourself to good teachers of
Catholic Christianity; and cease not to pray unto God Himself, by
Whose goodness alone we were created, and suffer punishment by His
justice, and are set free by His mercy. Thus there will be wanting to
you neither precepts and treatises of most learned and truly Christian
men, nor books, nor calm thoughts themselves, whereby you may easily
find what you are seeking. For do you abandon utterly those wordy and
wretched men, (for what other milder name can I use?) who, whilst they
seek to excess whence is evil, find nothing but evil. And on this
question they often rouse their hearers to inquire; but after that
they have been roused, they teach them such lessons as that it were
preferable even to sleep for ever, than than thus to be awake. For in
place of lethargic they make them frantic, between which diseases,
both being usually fatal, there is still this difference, that
lethargic persons die without doing violence to others; but the
frantic person many who are sound, and specially they who wish to help
him, have reason to fear. For neither is God the author of evil, nor
hath it ever repented Him that He hath done aught, nor is He troubled
by storm of any passion of soul, nor is a small part of earth His
Kingdom: He neither approves nor commands any sins or wickedness, He
never lies. For these and such like used to move us, when they used
them to make great and threatening assaults, and charged this as being
the system of teaching of the Old Testament, which is most false. Thus
then I allow that they do right in censuring these. What then have I
learnt? What think you, save that, when these are censured, the
Catholic system of teaching is not censured. Thus what I had learnt
among them that is true, I hold, what is false that I had thought I
reject. But the Catholic Church hath taught me many other things also,
which those men of bloodless bodies, but coarse minds, cannot aspire
unto; that is to say, that God is not corporeal, that no part of Him
can be perceived by corporeal eyes, that nothing of His Substance or
Nature can any way suffer violence or change, or is compounded or
formed; and if you grant me these, (for we may not think otherwise
concerning God,) all their devices are overthrown. But how it is, that
neither God begot or created evil, nor yet is there, or hath there
been ever, any nature and substance, which God either begot not or
created not, and yet that He setteth us free from evil, is proved by
reasons so necessary, that it cannot at all be matter of doubt;
especially to you and such as you; that is, if to a good disposition
there be added piety and a certain peace of mind, without which
nothing at all can be understood concerning so great matters. And here
there is no rumor concerning smoke, and I know not what Persian vain
fable, unto which it is enough to lend an ear, and soul not subtile,
but absolutely childish. Far altogether, far otherwise is the truth,
than as the Manichees dote. But since this discourse of ours hath gone
much further than I thought, here let us end the book; in which I wish
you to remember, that I have not yet begun to refute the Manichees,
and that I have not yet assailed that nonsense; and that neither have
I unfolded any thing great concerning the Catholic Church itself, but
that I have only wished to root out of you, if I could, a false notion
concerning true Christians that was maliciously or ignorantly
suggested to us, and to arouse you to learn certain great and divine
things. Wherefore let this volume be as it is; but when your soul
becomes more calmed, I shall perhaps be more ready in what remains.
[1761]
Footnotes
[1761] cf. Retr. b. i. ch. 14. 6. "But in the end of the book I say,
`But since this discourse of ours, &c.' This I did not say in such
sort as though I had not hitherto written anything against the
Manichæans, or had not committed to writing anything at all about
Catholic doctrine, when so many volumes before published were
witnesses that I had not been silent on either subject; but in this
book written to him I had not yet begun to refute the Manichæans, and
had not yet attacked those follies, nor had I as yet opened anything
great concerning the Catholic Church itself; because I hoped that
after that beginning made, I should write to that same person what I
had not yet here written."
.
On the Creed:
A Sermon to the Catechumens.
[De Symbolo Ad Catechumenos.]
Translated by the Rev. C. L. Cornish, M.A., of Exeter College, Oxford
1. Receive, my children, the Rule of Faith, which is called the Symbol
(or Creed [1762] ). And when ye have received it, write it in your
heart, and be daily saying it to yourselves; before ye sleep, before
ye go forth, arm you with your Creed. The Creed no man writes so as it
may be able to be read: but for rehearsal of it, lest haply
forgetfulness obliterate what care hath delivered, let your memory be
your record-roll: [1763] what ye are about to hear, that are ye to
believe; and what ye shall have believed, that are about to give back
with your tongue. For the Apostle says, "With the heart man believeth
unto righteousness, and with the mouth confession is made unto
salvation." [1764] For this is the Creed which ye are to rehearse and
to repeat in answer. These words which ye have heard are in the Divine
Scriptures scattered up and down: but thence gathered and reduced into
one, that the memory of slow persons might not be distressed; that
every person may be able to say, able to hold, what he believes. For
have ye now merely heard that God is Almighty? But ye begin to have
him for your father, when ye have been born by the church as your
Mother.
Footnotes
[1762] Symbolum
[1763] Codex
[1764] Rom. x. 10
2. Of this, then, ye have now received, have meditated, and having
meditated have held, that ye should say, "I believe in God the Father
Almighty." God is Almighty, and yet, though Almighty, He cannot die,
cannot be deceived, cannot lie; and, as the Apostle says, "cannot deny
Himself." [1765] How many things that He cannot do, and yet is
Almighty! yea therefore is Almighty, because He cannot do these
things. For if He could die, He were not Almighty; if to lie, if to be
deceived, if to do unjustly, were possible for Him, He were not
Almighty: because if this were in Him, He should not be worthy to be
Almighty. To our Almighty Father, it is quite impossible to sin. He
does whatsoever He will: that is Omnipotence. He does whatsoever He
rightly will, whatsoever He justly will: but whatsoever is evil to do,
He wills not. There is no resisting one who is Almighty, that He
should not do what He will. It was He Who made heaven and earth, the
sea, and all that in them is, invisible and visible. Invisible such as
are in heaven, thrones, dominions, principalities, powers, archangels,
angels: all, if we shall live aright, our fellow-citizens. He made in
heaven the things visible; the sun, the moon, the stars. With its
terrestrial animals He adorned the earth, filled the air with things
that fly, the land with them that walk and creep, the sea with them
that swim: all He filled with their own proper creatures. He made also
man after His own image and likeness, in the mind: for in that is the
image of God. This is the reason why the mind cannot be comprehended
even by itself, because in it is the image of God. To this end were we
made, that over the other creatures we should bear rule: but through
sin in the first man we fell, and are all come into an inheritance of
death. We were brought low, became mortal, were filled with fears,
with errors: this by desert of sin: with which desert and guilt is
every man born. [1766] This is the reason why, as ye have seen to-day,
as ye know, even little children undergo exsufflation, exorcism; to
drive away from them the power of the devil their enemy, which
deceived man that it might possess mankind. It is not then the
creature of God that in infants undergoes exorcism or exsufflation:
but he under whom are all that are born with sin; for he is the first
[1767] of sinners. And for this cause by reason of one who fell and
brought all into death, there was sent One without sin, Who should
bring unto life, by delivering them from sin, all that believe on Him.
Footnotes
[1765] 2 Tim. ii. 13
[1766] Gen. i-iii
[1767] Princeps
3. For this reason we believe also in His Son, that is to say, God the
Father Almighty's, "His Only Son, our Lord." When thou hearest of the
Only Son of God, acknowledge Him God. For it could not be that God's
Only Son should not be God. What He is, the same did He beget, though
He is not that Person Whom He begot. If He be truly Son, He is that
which the Father is; if He be not that which the Father is, He is not
truly Son. Observe mortal and earthly creatures: what each is, that it
engendereth. Man besets not an ox, sheep besets not dog, nor dog
sheep. Whatever it be that begetteth, that which it is, it begetteth.
Hold ye therefore boldly, firmly, faithfully, that the Begotten of God
the Father is what Himself is, Almighty. These mortal creatures
engender by corruption. Does God so beget? He that is begotten mortal
generates that which himself is; the Immortal generates what He is:
corruptible begets corruptible, Incorruptible begets Incorruptible:
the corruptible begets corruptibly, Incorruptible, Incorruptibly: yea,
so begetteth what Itself is, that One begets One, and therefore Only.
Ye know, that when I pronounced to you the Creed, so I said, and so ye
are bounden to believe; that we "believe in God the Father Almighty,
and in Jesus Christ His Only Son." Here too, when thou believest that
He is the Only, believe Him Almighty: for it is not to be thought that
God the Father does what He will, and God the Son does not what He
will. One Will of Father and Son, because one Nature. For it is
impossible for the will of the Son to be any whit parted from the
Father's will. God and God; both one God: Almighty and Almighty; both
One Almighty.
4. We do not bring in two Gods as some do, who say, "God the Father
and God the Son, but greater God the Father and lesser God the Son."
They both are what? Two Gods? Thou blushest to speak it, blush to
believe it. Lord God the Father, thou sayest, and Lord God the Son:
and the Son Himself saith, "No man can serve two Lords." [1768] In His
family shall we be in such wise, that, like as in a great house where
there is the father of a family and he hath a son, so we should say,
the greater Lord, the lesser Lord? Shrink from such a thought. If ye
make to yourselves such like in your heart, ye set up idols in the
"one soul." Utterly repel it. First believe, then understand. Now to
whom God gives that when he has believed he soon understands; that is
God's gift, not human frailness. Still, if ye do not yet understand,
believe: One God the Father, God Christ the Son of God. Both are what?
One God. And how are both said to be One God? How? Dost thou marvel?
In the Acts of the Apostles, "There was," it says, "in the believers,
one soul and one heart." [1769] There were many souls, faith had made
them one. So many thousands of souls were there; they loved each
other, and many are one: they loved God in the fire of charity, and
from being many they are come to the oneness of beauty. If all those
many souls the dearness of love [1770] made one soul, what must be the
dearness of love in God, where is no diversity, but entire equality!
If on earth and among men there could be so great charity as of so
many souls to make one soul, where Father from Son, Son from Father,
hath been ever inseparable, could They both be other than One God?
Only, those souls might be called both many souls and one soul; but
God, in Whom is ineffable and highest conjunction, may be called One
God, not two Gods.
Footnotes
[1768] Matt. vi. 24
[1769] Acts iv. 32
[1770] Charitas
5. The Father doeth what He will, and what He will doeth the Son. Do
not imagine an Almighty Father and a not Almighty Son: it is error,
blot it out within you, let it not cleave in your memory, let it not
be drunk into your faith, and if haply any of you shall have drunk it
in, let him vomit it up. Almighty is the Father, Almighty the Son. If
Almighty begat not Almighty, He begat not very Son. For what say we,
brethren, if the Father being greater begat a Son less than He? What
said I, begat? Man engenders, being greater, a son being less: it is
true: but that is because the one grows old, the other grows up, and
by very growing attains to the form of his father. The Son of God, if
He groweth not because neither can God wax old, was begotten perfect.
And being begotten perfect, if He groweth not, and remained not less,
He is equal. For that ye may know Almighty begotten of Almighty, hear
Him Who is Truth. That which of Itself Truth saith, is true. What
saith Truth? What saith the Son, Who is Truth? "Whatsoever things the
Father doeth, these also the Son likewise doeth." [1771] The Son is
Almighty, in doing all things that He willeth to do. For if the Father
doeth some things which the Son doeth not, the Son said falsely,
"Whatsoever things the Father doeth, these also the Son doeth
likewise." But because the Son spake truly, believe it: "Whatsoever
things the Father doeth, these also the Son doeth likewise," and ye
have believed in the Son that He is Almighty. Which word although ye
said not in the Creed, yet this is it that ye expressed when ye
believed in the Only Son, Himself God. Hath the Father aught that the
Son hath not? This Arian heretic blasphemers say, not I. But what say
I? If the Father hath aught that the Son hath not, the Son lieth in
saying, "All things that the Father hath, are Mine." [1772] Many and
innumerable are the testimonies by which it is proved that the Son is
Very Son of God the Father, and the Father God hath His Very-begotten
Son God, and Father and Son is One God.
Footnotes
[1771] John v. 19
[1772] John xvi. 15
6. But this Only Son of God, the Father Almighty, let us see what He
did for us, what He suffered for us. "Born of the Holy Ghost and of
the Virgin Mary." He, so great God, equal with the Father, born of the
Holy Ghost and of the Virgin Mary, born lowly, that thereby He might
heal the proud. Man exalted himself and fell; God humbled Himself and
raised him up. Christ's lowliness, what is it? God hath stretched out
an hand to man laid low. We fell, He descended: we lay low, He
stooped. Let us lay hold and rise, that we fall not into punishment.
So then His stooping to us is this, "Born of the Holy Ghost and of the
Virgin Mary." His very Nativity too as man, it is lowly, and it is
lofty. Whence lowly? That as man He was born of men. Whence lofty?
That He was born of a virgin. A virgin conceived, a virgin bore, and
after the birth was a virgin still.
7. What next? "Suffered under Pontius Pilate." He was in office as
governor and was the judge, this same Pontius Pilate, what time as
Christ suffered. In the name of the judge there is a mark of the
times, when He suffered under Pontius Pilate: when He suffered, "was
crucified, dead, and buried." Who? what? for whom? Who? God's Only
Son, our Lord. What? Crucified, dead, and buried. For whom? for
ungodly and sinners. Great condescension, great grace! "What shall I
render unto the Lord for all that He hath bestowed on me?" [1773]
Footnotes
[1773] Ps. cxvi. 12
8. He was begotten before all times, before all worlds. "Begotten
before." Before what, He in Whom is no before? Do not in the least
imagine any time before that Nativity of Christ whereby He was
begotten of the Father; of that Nativity I am speaking by which He is
Son of God Almighty, His Only Son our Lord; of that am I first
speaking. Do not imagine in this Nativity a beginning of time; do not
imagine any space of eternity in which the Father was and the Son was
not. Since when the Father was, since then the Son. And what is that
"since," where is no beginning? Therefore ever Father without
beginning, ever Son without beginning. And how, thou wilt say, was He
begotten, if He have no beginning? Of eternal, coeternal. At no time
was the Father, and the Son not, and yet Son of Father was begotten.
Whence is any manner of similitude to be had? We are among things of
earth, we are in the visible creature. Let the earth give me a
similitude: it gives none. Let the element of the waters give me some
similitude: it hath not whereof to give. Some animal give me a
similitude: neither can this do it. An animal indeed engenders, both
what engenders and what is engendered: but first is the father, and
then is born the son. Let us find the coeval and imagine it coeternal.
If we shall be able to find a father coeval with his son, and son
coeval with his father, let us believe God the Father coeval with His
Son, and God the Son coeternal with His Father. On earth we can find
some coeval, we cannot find any coeternal. Let us stretch [1774] the
coeval and imagine it coeternal. Some one, it may be, will put you on
the stretch, [1775] by saying, "When is it possible for a father to be
found coeval with his son, or son coeval with his father? That the
father may beget he goes before in age; that the son may be begotten,
he comes after in age: but this father coeval with son, or son with
father, how can it be?" Imagine to yourselves fire as father, its
shining as son; see, we have found the coevals. From the instant that
the fire begins to be, that instant it begets the shining: neither
fire before shining, nor shining after fire. And if we ask, which
begets which? the fire the shining, or the shining the fire?
Immediately ye conceive by natural sense, by the innate wit of your
minds ye all cry out, The fire the shining, not the shining the fire.
Lo, here you have a father beginning; lo, a son at the same time,
neither going before nor coming after. Lo, here then is a father
beginning, lo, a son at the same time beginning. If I have shown you a
father beginning, and a son at the same time beginning, believe the
Father not beginning, and with Him the Son not beginning either; the
one eternal, the other coeternal. If ye get on with your learning, ye
understand: take pains to get on. The being born, ye have; but also
the growing, ye ought to have; because no man begins with being
perfect. As for the Son of God, indeed, He could be born perfect,
because He was begotten without time, coeternal with the Father, long
before all things, not in age, but in eternity. He then was begotten
coeternal, of which generation the Prophet said, "His generation who
shall declare?" [1776] begotten of the Father without time, He was
born of the Virgin in the fullness of times. This nativity had times
going before it. In opportunity of time, when He would, when He knew,
then was He born: for He was not born without His will. None of us is
born because he will, and none of us dies when he will: He, when He
would, was born; when He would, He died: how He would, He was born of
a Virgin: how He would, He died; on the cross. Whatever He would, He
did: because He was in such wise Man that, unseen, [1777] He was God;
God assuming, Man assumed; [1778] One Christ, God and Man.
Footnotes
[1774] Intendamus
[1775] Intentos
[1776] Is. liii. 8. [See R.V.]
[1777] Ut lateret Deus
[1778] Susceptor susceptus
9. Of His cross what shall I speak, what say? This extremest kind of
death He chose, that not any kind of death might make His Martyrs
afraid. The doctrine He shewed in His life as Man, the example of
patience He demonstrated in His Cross. There, you have the work, that
He was crucified; example of the work, the Cross; reward of the work,
Resurrection. He shewed us in the Cross what we ought to endure, He
shewed in the Resurrection what we have to hope. Just like a
consummate task-master in the matches of the arena, He said, Do, and
bear; do the work and receive the prize; strive in the match and thou
shall be crowned. What is the work? Obedience. What the prize?
Resurrection without death. Why did I add, "without death?" Because
"Lazarus rose, and died: Christ rose again, "dieth no more, death will
no longer have dominion over Him." [1779]
Footnotes
[1779] Rom. vi. 9
10. Scripture saith, "Ye have heard of the patience of Job, and have
seen the end of the Lord." [1780] When we read what great trials Job
endured, it makes one shudder, it makes one shrink, it makes one
quake. And what did he receive? The double of what he had lost. Let
not a man therefore with an eye to temporal rewards be willing to have
patience, and say to himself, "Let me endure loss, God will give me
back sons twice as many; Job received double of all, and begat as many
sons as he had buried." Then is this not the double? Yes, precisely
the double, because the former sons still lived. Let none say, "Let me
bear evils, and God will repay me as He repaid Job:" that it be now no
longer patience but avarice. For if it was not patience which that
Saint had, nor a brave enduring of all that came upon him; the
testimony which the Lord gave, whence should he have it? "Hast thou
observed," saith the Lord, "my servant Job? For there is not like him
any on the earth, a man without fault, [1781] true worshipper of God."
What a testimony, my brethren, did this holy man deserve of the Lord!
And yet him a bad woman sought by her persuasion to deceive, she too
representing that serpent, who, like as in Paradise he deceived the
man whom God first made, so likewise here by suggesting blasphemy
thought to be able to deceive a man who pleased God. What things he
suffered, my brethren! Who can have so much to suffer in his estate,
his house, his sons, his flesh, yea in his very wife who was left to
be his tempter! But even her who was left, the devil would have taken
away long ago, but that he kept her to be his helper: because by Eve
he had mastered the first man, therefore had he kept an Eve. What
things, then, he suffered! He lost all that he had; his house fell;
would that were all! it crushed his sons also. And, to see that
patience had great place in him, hear what he answered; "The Lord
gave, the Lord hath taken away; as it pleased the Lord, so hath it
been done; [1782] blessed be the name of the Lord." [1783] He hath
taken what He gave, is He lost Who gave? He hath taken what He gave.
As if he should say, He hath taken away all, let Him take all, send me
away naked, and let me keep Him. What shall I lack if I have God? or
what is the good of all else to me, if I have not God? Then it came to
his flesh, he was stricken with a wound from head to foot; he was one
running sore, one mass of crawling worms: and showed himself immovable
in his God, stood fixed. The woman wanted, devil's helper as she was
not husband's comforter, to put him up to blaspheme God. "How long,"
said she, "dost thou suffer" so and so; "speak some word against the
Lord, [1784] and die." [1785] So then, because he had been brought
low, he was to be exalted. And this the Lord did, in order to show it
to men; as for His servant, He kept greater things for him in heaven.
So then Job who was brought low, He exalted; the devil who was lifted
up, He brought low: for "He putteth down one and setteth up another."
[1786] But let not any man, my beloved brethren, when he suffers any
such-like tribulations, look for a reward here: for instance, if he
suffer any losses, let him not peradventure say, "The Lord gave, the
Lord hath taken away; as it pleased the Lord, so is it done: blessed
be the name of the Lord;" only with the mind to receive twice as much
again. Let patience praise God, not avarice. If what thou hast lost
thou seekest to receive back twofold, and therefore praisest God, it
is of covetousness thou praisest, not of love. Do not imagine this to
be the example of that holy man; thou deceivest thyself. When Job was
enduring all, he was not hoping for to have twice as much again. Both
in his first confession when he bore up under his losses, and bore out
to the grave the dead bodies of his sons, and in the second when he
was now suffering torments of sores in his flesh, ye may observe what
I am saying. Of his former confession the words run thus: "The Lord
gave, and the Lord hath taken away: as it pleased the Lord, so is it
done: blessed be the name of the Lord." [1787] He might have said,
"The Lord gave, and the Lord hath taken away; He that took away can
once more give; can bring back more than He took." He said not this,
but, "As it pleased the Lord," said he, "so is it done:" because it
pleases Him, let it please me: let not that which hath pleased the
good Lord misplease His submissive servant; what pleased the
Physician, not misplease the sick man. Hear his other confession:
"Thou hast spoken," said he to his wife, "like one of the foolish
women. If we have received good at the hand of the Lord, why shall we
not bear evil?" [1788] He did not add, what, if he had said it, would
have been true. "The Lord is able both to bring back my flesh into its
former condition, and that which He hath taken away from us, to make
manifold more:" lest he should seem to have endured in hope of this.
This was not what he said, not what he hoped. But, that we might be
taught, did the Lord that for him, not hoping for it, by which we
should be taught, that God was with him: because if He had not also
restored to him those things, there was the crown indeed, but hidden,
and we could not see it. And therefore what says the divine Scripture
in exhorting to patience and hope of things future, not reward of
things present? "Ye have heard of the patience of Job, and have seen
the end of the Lord." Why is it, "the patience of Job," and not, Ye
have seen the end of Job himself? Thou wouldest open thy mouth for the
"twice as much;" wouldest say, "Thanks be to God; let me bear up: I
receive twice as much again, like Job." "Patience of Job, end of the
Lord." The patience of Job we know, and the end of the Lord we know.
[1789] What end of the Lord? "My God, my God, why hast Thou forsaken
Me?" They are the words of the Lord hanging on the cross. He did as it
were leave Him for present felicity, not leave Him for eternal
immortality. In this is "the end of the Lord." The Jews hold Him, the
Jews insult, the Jews bind Him, crown Him with thorns, dishonor Him
with spitting, scourge Him, overwhelm Him with revilings, hang Him
upon the tree, pierce Him with a spear, last of all bury Him. He was
as it were left: but by whom? By those insulting ones. Therefore thou
shall but to this end have patience, that thou mayest rise again and
not die, that is, never die, even as Christ. For so we read, "Christ
rising from the dead henceforth dieth not." [1790]
Footnotes
[1780] James v. 11
[1781] Querela
[1782] Lat. from LXX.
[1783] Job i. 21
[1784] Lat. from LXX.
[1785] Job ii. 9
[1786] Ps. lxxv. 7
[1787] Job i. xxi
[1788] Job ii. 10
[1789] Ps. xxii. 1
[1790] Rom. vi. 9. The Article of the descent into Hell appears not to
have been included in this Creed.
11. "He ascended into heaven:" believe. "He sitteth at the right hand
of the Father:" believe. By sitting, understand dwelling: as [in
Latin] we say of any person, "In that country he dwelt (sedit) three
years." The Scripture also has that expression, that such an one dwelt
(sedisse) in a city for such a time. [1791] Not meaning that he sat
and never rose up? On this account the dwellings of men are called
seats (sedes). [1792] Where people are seated (in this sense), are
they always sitting? Is there no rising, no walking, no lying down?
And yet they are called seats (sedes). In this way, then, believe an
inhabiting of Christ on the right hand of God the Father: He is there.
And let not your heart say to you, What is He doing? Do not want to
seek what is not permitted to find: He is there; it suffices you. He
is blessed, and from blessedness which is called the right hand of the
Father, of very blessedness the name is, right hand of the Father. For
if we shall take it carnally, then because He sitteth on the right
hand of the Father, the Father will be on His left hand. Is it
consistent with piety so to put Them together, the Son on the right,
the Father on the left? There it is all right-hand, because no misery
is there.
Footnotes
[1791] 1 Kings ii. 38. LXX.
[1792] Cf. Serm. 214, n. 8. Ben.
12. "Thence He shall come to judge the quick and dead." The quick, who
shall be alive and remain; the dead, who shall have gone before. It
may also be understood thus: The living, the just; the dead, the
unjust. For He judges both, rendering unto each his own. To the just
He will say in the judgment, "Come, ye blessed of My Father, receive
the kingdom prepared for you from the beginning of the world." [1793]
For this prepare yourselves, for these things hope, for this live, and
so live, for this believe, for this be baptized, that it may be said
to you, "Come ye blessed of My Father, receive the kingdom prepared
for you from the foundation of the world." To them on the left hand,
what? "Go into everlasting fire prepared for the devil and his
angels." [1794] Thus will they be judged by Christ, the quick and the
dead. We have spoken of Christ's first nativity, which is without
time; spoken of the other in the fullness of time, Christ's nativity
of the Virgin; spoken of the passion of Christ; spoken of the coming
of Christ to judgment. The whole is spoken, that was to be spoken of
Christ, God's Only Son, our Lord. But not yet is the Trinity perfect.
Footnotes
[1793] Matt. xxv. 34
[1794] Matt. xxv. 41
13. It follows in the Creed, "And in the Holy Ghost." This Trinity,
one God, one nature, one substance, one power; highest equality, no
division, no diversity, perpetual dearness of love. [1795] Would ye
know the Holy Ghost, that He is God? Be baptized, and ye will be His
temple. The Apostle says, "Know ye not that your bodies are the temple
within you of the Holy Ghost, Whom ye have of God?" [1796] A temple is
for God: thus also Solomon, king and prophet, was bidden to build a
temple for God. If he had built a temple for the sun or moon or some
star or some angel, would not God condemn him? Because therefore he
built a temple for God he showed that he worshipped God. And of what
did he build? Of wood and stone, because God deigned to make unto
Himself by His servant an house on earth, where He might be asked,
where He might be had in mind. Of which blessed Stephen says, "Solomon
built Him an house; howbeit the Most High dwelleth not in temples made
by hand." [1797] If then our bodies are the temple of the Holy Ghost,
what manner of God is it that built a temple for the Holy Ghost? But
it was God. For if our bodies be a temple of the Holy Ghost, the same
built this temple for the Holy Ghost, that built our bodies. Listen to
the Apostle saying, "God hath tempered the body, giving unto that
which lacked the greater honor;" [1798] when he was speaking of the
different members that there should be no schisms in the body. God
created our body. The grass, God created; our body Who created? How do
we prove that the grass is God's creating? He that clothes, the same
creates. Read the Gospel, "If then the grass of the fields," saith it,
"which to-day is, and to-morrow is cast into the oven, God so
clotheth." [1799] He, then, creates Who clothes. And the Apostle:
"Thou fool, that which thou sowest is not quickened except it die; and
that which thou sowest, thou sowest not that body that shall be, but a
bare grain, as perchance of wheat, or of some other corn; but God
giveth it a body as He would, and to each one of seeds its proper
body." [1800] If then it be God that builds our bodies, God that
builds our members, and our bodies are the temple of the Holy Ghost,
doubt not that the Holy Ghost is God. And do not add as it were a
third God; because Father and Son and Holy Ghost is One God. So
believe ye.
Footnotes
[1795] Charitas
[1796] 1 Cor. vi. 19
[1797] Acts vii. 47, 48
[1798] 1 Cor. xii. 24
[1799] Matt. vi. 30
[1800] 1 Cor. xv. 36-38
14. It follows after commendation of the Trinity, "The Holy Church."
God is pointed out, and His temple. "For the temple of God is holy,"
says the Apostle, "which (temple) are ye." [1801] This same is the
holy Church, the one Church, the true Church, the catholic Church,
fighting against all heresies: fight, it can: be fought down, it
cannot. As for heresies, they went all out of it, like as unprofitable
branches pruned from the vine: but itself abideth in its root, in its
Vine, in its charity. "The gates of hell shall not prevail against
it." [1802]
Footnotes
[1801] 1 Cor. iii. 17
[1802] Matt. xvi. 18. [See R.V.]
15. "Forgiveness of sins." Ye have [this article of] the Creed
perfectly in you when ye receive Baptism. Let none say, "I have done
this or that sin: perchance that is not forgiven me." What hast thou
done? How great a sin hast thou done? Name any heinous thing thou hast
committed, heavy, horrible, which thou shudderest even to think of:
have done what thou wilt: hast thou killed Christ? There is not than
that deed any worse, because also than Christ there is nothing better.
What a dreadful thing is it to kill Christ! Yet the Jews killed Him,
and many afterwards believed on Him and drank His blood: they are
forgiven the sin which they committed. When ye have been baptized,
hold fast a good life in the commandments of God, that ye may guard
your Baptism even unto the end. I do not tell you that ye will live
here without sin; but they are venial, without which this life is not.
For the sake of all sins was Baptism provided; for the sake of light
sins, without which we cannot be, was prayer provided. [1803] What
hath the Prayer? "Forgive us our debts, as we also forgive our
debtors." [1804] Once for all we have washing in Baptism, every day we
have washing in prayer. Only, do not commit those things for which ye
must needs be separated from Christ's body: which be far from you! For
those whom ye have seen doing penance, [1805] have committed heinous
things, either adulteries or some enormous crimes: for these they do
penance. Because if theirs had been light sins, to blot out these
daily prayer would suffice.
Footnotes
[1803] Inventus
[1804] Matt. vi. 12. [See R.V.]
[1805] "Agere poenitentiam."
16. In three ways then are sins remitted in the Church; by Baptism, by
prayer, by the greater humility of penance; yet God doth not remit
sins but to the baptized. The very sins which He remits first, He
remits not but to the baptized. When? when they are baptized. The sins
which are after remitted upon prayer, upon penance, to whom He remits,
it is to the baptized that He remitteth. For how can they say, "Our
Father," who are not yet born sons? The Catechumens, so long as they
be such, have upon them all their sins. If Catechumens, how much more
Pagans? how much more heretics? But to heretics we do not change their
baptism. Why? because they have baptism in the same way as a deserter
has the soldier's mark: [1806] just so these also have Baptism; they
have it, but to be condemned thereby, not crowned. And yet if the
deserter himself, being amended, begin to do duty as a soldier, does
any man dare to change his mark?
Footnotes
[1806] "Characterem."
17. We believe also "the resurrection of the flesh," which went before
in Christ: that the body too may have hope of that which went before
in its Head. The Head of the Church, Christ: the Church, the body of
Christ. Our Head is risen, ascended into heaven: where the Head, there
also the members. In what way the resurrection of the flesh? Lest any
should chance to think it like as Lazarus's resurrection, that thou
mayest know it to be not so, it is added, "Into life everlasting." God
regenerate you! God preserve and keep you! God bring you safe unto
Himself, Who is the Life Everlasting. Amen.
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