On the Profit of Believing.

 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

 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

 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

 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 tea

 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

 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, accor

 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 sa

 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

 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

 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 th

 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 hav

 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

 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

 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 religio

 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, bu

 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, th

 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, th

 17. “But they seemed there to make absurd statements.” On whose assertion? Forsooth on that of enemies, for whatever cause, for whatever reason, for t

 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

 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

 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

 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 tha

 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

 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 cred

 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 i

 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 witho

 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 w

 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

 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

 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 t

 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

 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

 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 ce

 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 discer

 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 t

 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

 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 yo

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.