Popular errors, in generall poynts concerning the knowledge of religion having relation to their causes, and reduced into divers observations / by Jean D'Espaigne.

CHAP. 9 Of common proverbs in generall and of cer∣tain maximes in favour of ignorance.

THE vulgar people governe them∣selves by certain maximes esteemed for oracles, but which are indeed as many approved errours.

The proverbs which belong to Oecono∣mie, exteriour policie, and to naturall prudence in the conduct of our lives, are nothing to our purpose, there are some which touch Religion, that are held for

assured principalls which have nothing but an abusive and fraudulent appearance; whosoever would make the inventory should discover a thousand absurdities. For all the proverbiall sentences which are at this day in use, have not been dictated by the mouth of the wise or from reason com∣mon to all men or from universall experi∣ence.

Ignorance hath brought forth many which are authorised onely by the credit of the multitude. And every man who de∣sires to understand very well his Religion, ought to take of these prejudicated pro∣verbs, which at this time have course, such are the following maximes, to wit, That there's no sin but with the will, which is false. Originall sinne in little children, omissi∣ons proceeding from forgetfulnesse, the first motions which are not in the power of man, extravagant dreames, wandering and idle thoughts, doubtles, which trou∣ble the spirit, are not voluntary, and not∣withstanding are still sinnes. Idiots ima∣gine that sinne resides not but in the will,

not considering that it hath its place in the Intellect it self, but this is to justifie that opinion which some hold that Igno∣rance is no sinne, but when it is voluntary. But the Law, the rule of our conceptions, obligeth ignorance namely that which is not voluntary to come under the expiati∣on and purgation of sacrifices: which presupposeth a fault, Jesus Christ died as well for our ignorance as for our other sinnes. The holy language when it speaks of a sinner useth a terme, which fignifieth an ignorant, the high priest prayed for the ignorants, that is he prayed for the sinners. The eye to wit, the understanding; is called evill although its malignity consists in no∣thing but in errour.

That it is better to have piety then know∣ledge, But knowledge is the best part of piety: the new man is renewed in know∣ledge: whatsoever any man may say, an ignorant man can never be a good Christi∣an, all his vertues are none. Nay more, there is nothing so dangerous as an ignorant Zelot.

That we have knowledge enough, and that no∣thing is wāting but the practice, but if any one believe he knows enough, as yet he knows nothing, seeing that he is ignorāt of his own ignorāce: if any one should ask that man which is so perfect in the knowledge of his Religion, from whence it proceeds that they fail so much in their practice; they alleadge the corruption of their na∣ture presupposing that it lodgeth onely in the affectiōs or in the wil, as if the intellect were altogether exempt: Neverthelesse if the eye of the soule, which is the under∣standing, if this eye were pure, all its actions would be full of light. It is true that the greatest part of those that com∣mit evill know that it is unlawfull, but they believe to find their good therein which is a capital errour. A man who kills himself believes that death is better to him then life; the highest mover to sinne will be alwayes found in, the falsenesse of the judgement, and in the unjust perswasi∣ons of the spirit, or because we do not un∣derstand God rightly, but onely cursorily

under some generall notions, without de∣scending to the species & circumstāces; or we understand without believing it. Or we believe it but with so weak a faith, that it is easily turned aside; It is true that we have knowledge enough, to make us inex∣cusable, but never too much to make us better.

That works of Charity are the most visible marks of a Christian. This maxime is re∣pugnant to experience; we cannot dis∣cern a Christian from a Jew by alms or a∣ctions of benificency, which the one may exercise as well as the other, the first mark which makes a Christian to be known is the confession of his faith, there is not a sect how desperate soever, but can furnish some examples of probity, temperance and of all vertues, whatsoever. Many hereticks, have cover'd the foulnes of their errours by the splend our of their charitable life, if we must among so many congregations diffe∣ring in doctrine dispute which is the most innocent in respect of manners, the Ana∣baptist would carry away the prise. We ne∣ver

yet granted to the Romane Catholicks that holinesse of life was a mark of the true Church, and we do affirm that the impu∣rity of their manners had been no lawfull cause of our separation. That a Christian is not obliged to learn any thing, but in as much as it conduces to his salvation. This bold assertion carries not the mark of final obedience. Many believe themselves to be very pious, because they have a great de∣sire to be happy, and the reason why they hearken to the Scripture is because it may make them happy. Now it is most true that God hath made his word the conduit pipe of our salvation, but we ought not onely for this respect to hearken to it, but in as much as it is the word of God to which we owe our attention although it were against our owne profit. Those whose practice is otherwise, are more a∣morous of their own salvation then of their Saviour, and that their devotion proves but mercenary; But this maxime serves as a pretext to another errour; None dares absolutely say that the Scripture

contains any thing but that it serves to sal∣vation. Neverthelesse besides an infinite number of histories, all the genealogies, chronologies, etimologies of proper names description of countries, and of buildings; ceremoniall ordinances, propheticall em∣blemes, the inwreathing of mysteries, and divers other pieces of Scripture are super∣fluous in the judgement of the Commu∣nalty, because they see not to what use it serves towards their salvation; He that would rase out all that ignorant men hold to be unprofitable must reduce the Bible to the fourth part of what it containes, where as the Romish Church believes they ought to adde thereto.

That a Christian ought to content him∣self with that which is simply necessary to sal∣vation, which is as much to say that a man ought to know no more of Religion but just as much as will serve him to be sa∣ved, as if it were a dangerous thing to un∣derstand too well his salvation, for to have too many Torches to conduct him to hea∣ven under colour that a little spark or a

smoaking snuffe may give him sufficient light, I believe for certain that God hath had mercy upon many Idiots, who never knew of what tribe our Lord descended according to the flesh, nor of what fami∣ly was the virgin Mary, nor whether A∣braham preceded Moses. But this ignorance is not pardoned to all. A certain measure of knowledge will be sufficient to save one, which will not suffice for the salva∣tion of another; More belongs to a Do∣ctor in Theologie then to a lay man; to him that sits in the chaire of the Prophets, then him that sits at their footstool, to a man that hath lived forty years in the Church, then to an American or another proselyte who never heard speak of Jesus Christ, but at the houre of his death.

That a Christian hath not need of much knowledge for to be saved. It is a favourable prejudication to those who are negligent but most dangerous in matters of such consequence; If man knew how difficult it were to be saved he would never thinke the gate of heaven so large that the blinde

might passe through without knowing of it, if there be any thing in which agility, dexterity, skill, knowledge are requisite it is in this point. It belongs to none but those which are wise to obtain the king∣dome of heaven.

It is true the goodnesse of God saves an infinity of simple Idiots inlightned onely with some glimmering of his knowledge, but it is most sure that many of them re∣ceive it in a greater measure in the last moment of their lives; for this light may come at once, as a lightning which passes from the East to the West, and discovers in a wink both the length, and the large∣nesse, and the depth of many doctrines which he could never have so well compre∣hended, though he should have studied 30 years. One only night at the foot of Jacobs ladder will make him see more miseries then a multitude of clear and bright shi∣ning dayes in a well furnished library. The thief learnt more Theology hanging by Je∣sus in a quarter of an houre then many great Doctours have gotten all their life. I

stop not at those speculations which they alledge upon this question from whence it proceeds, that sometimes one hath seene ignorants being on their bed of death with deliberate judgement discourse of the highest points of faith with as much depth and in as good tearmes as the most accom∣plisht Theologians; Whether it be that the soul being as it were half loosed from the body, begins as then to soare aloft, and to discover that it never saw before, or that it being illuminated with a greater light, it perceives what it had never before learn∣ed; I leave the decision thereof. But this grace is not common, nor doth it autho∣rise a voluntary ignorance nor the practice of the common people, whose knowledge is at this day reduced to the onely rudi∣ments of faith. Nor the carelesnesse, nor the insufficiency of many preachers who never give any thing but milk to their au∣ditors under pretext that it is the word of God, for to keep them in perpetuall infan∣ey and far from perfection.