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

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,57 Scripturæ 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.