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CHAPTER IV

9. It is no wonder if a man who is careless of what he says should, when rushing into the mysteries of the Faith, so irreverently assail and tear asunder the hidden treasures of godliness, since he has neither piety nor faith in his notions about the piety of faith. For instance, on the very threshold of his theology (I should rather say his stultology) he defines faith as private judgment; as though in these mysteries it is to be allowed to each person to think and speak as he pleases, or as though the mysteries of our faith are to hang in uncertainty amongst shifting and varying opinions, when on the contrary they rest on the solid and unshakable foundation of truth. Is not our hope baseless if our faith is subject to change? Fools then were our martyrs for bearing so cruel tortures for an uncertainty, and for entering, without hesitation, on an everlasting exile, through a 272bitter death, when there was a doubt as to the recompense of their reward. But far be it from us to think that in our faith or hope anything, as he supposes, depends on the fluctuating judgment of the individual, and that the whole of it does not rest on sure and solid truth, having been commended by miracles and revelations from above, founded and consecrated by the Son of the Virgin, by the Blood of the Redeemer, by the glory of the risen Christ. These infallible proofs have been given us in superabundance. But if not, the Spirit itself, lastly, bears witness with our spirit that we are the sons of God. How, then, can any one dare to call faith opinion, unless it be that he has not yet received that Spirit, or unless he either knows not the Gospel or thinks it to be a fable? I know in whom I have believed, and I am confident (2 Tim. i. 12), cries the Apostle, and you mutter in my ears that faith is only an opinion. Do you prate to me that that is ambiguous than which there is nothing more certain? But Augustine says otherwise: “Faith is not held by any one in whose heart it is, by conjectures or opinions, but it is sure knowledge and has the assent of the conscience.” Far be it from us, then, to suppose that the Christian faith has as its boundaries those opinions of the Academicians, whose boast it is that they doubt of everything, and know nothing. But I for my part walk securely, according to the saying of the teacher of the Gentiles, and I know that I shall not be confounded. I am satisfied, I confess, with his definition of faith, even though this man stealthily accuses it. Faith, he says, is the substance of things hoped for, the evidence of things not seen (Heb. xi. 1). The substance, 273he says, of things hoped for, not a phantasy of empty conjectures. You. hear, that it is a substance; and therefore it is not allowed you in our faith, to suppose or oppose at your pleasure, nor to wander hither and thither amongst empty opinions, through devious errors. Under the name of substance something certain and fixed is put before you. You are enclosed in known bounds, shut in within fixed limits. For faith is not an opinion, but a certitude.

10. But now notice other points. I pass over his saying that the spirit of the fear of the Lord was not in the Lord; that there will be no holy fear of the Lord in the world to come; that after the consecration of the bread and of the cup, the former accidents which remain are suspended in the air; that the suggestions of devils come to us, as their sagacious wickedness knows how, by the contact of stones and herbs; and that they are able to discern in such natural objects strength suited to excite various passions; that the Holy Spirit is the anima mundi; that the world, as Plato says, is so much a more excellent animal, as it has a better soul in the Holy Spirit. Here while he exhausts his strength to make Plato a Christian, he proves himself a heathen. All these things and his other numerous silly stories of the same kind I pass by, I come to graver matters. To answer them all would require volumes. I speak only of those on which I cannot keep silence.

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