# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Profit of Believing/Section 13

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, yet to such as understand them exact 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 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

* ↑ Jacentibus
* ↑ Subtilia
* ↑ Mediocri corde