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 any one hath written profitably, and is not profitably understood by some one: or both take place unprofitably: or the reader understands profitably, whereas he, who is read, hath written contrariwise. Of these the first I blame not, the last I regard not. For neither can I blame the man, who without any fault of his own hath been ill understood; nor can I be distressed at any one being read, who hath failed to see the truth, when I see that the readers are no way injured. There is then one kind most approved, and as it were most cleansed, when both the things written are well, and are taken in a good sense by the readers. And yet that also is still further divided into two: for it doth not altogether shut out error. For it generally comes to pass, that, when a writer hath held a good sense, the reader also holds a good sense; still other than he, and often better, often worse, yet profitably. But when both we hold the same sense as he whom we read, and that is every way suited to right conduct of life, there is the fullest possible measure of truth, and there is no place opened for error from any other quarter. And this kind is altogether very rare, when what we read is matter of extreme obscurity: nor can it, in my opinion, be clearly known, but only believed. For by what proofs shall I so gather the will of a man who is absent or dead, as that I can swear to it: when, even if he were questioned being present, there might be many things, which, if he were no ill man, he would most carefully hide? But I think that it hath nothing to do towards learning the matter of fact, of what character the writer was; yet is he most fairly believed good, whose writings have benefited the human race and posterity. c12. 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 a grave charge; but it needs not a far-fetched defense: for it is enough to deny that we so understand, as the persons, who inveigh against us, suppose. If in the second, the charge is not less grave; but they shall be refuted by the same saying. If in the third, it is no charge at all. Proceed, and next consider the Scriptures themselves. For what objection do they raise against the books of (what is called) the Old Testament? Is it that they are good, but are understood by us in an ill sense? But they themselves do not receive them. Or is it that they are neither good, nor are well understood? But our defense above is enough to drive them from this position. Or is it this that they will say, although they are understood by you in a good sense, yet they are evil? What is this other than to acquit living adversaries, with whom they have to do, and to accuse men long ago dead, with whom they have no strife? I indeed believe that both those men profitably delivered to memory all things, and that they were great and divine. And that that Law was published, and framed by the command and will of God: and of this, although I have but very slight knowledge of books of that kind, yet I can easily persuade any, if there apply to me a mind fair and no way obstinate: and this I will do, when you shall grant to me your ears and mind well disposed: this however when it shall be in my power: but now is it not enough for me, however that matter may stand, not to have been deceived? c13. 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, [1726] yet to such as understand them exact [1727] 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 [1728] 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. f[1726] Jacentibus [1727] Subtilia

[1728] Mediocri corde