Men of great and distinguished talent, when they had entirely devoted themselves to learning, holding in contempt all actions both private and public, applied to the pursuit of investigating the truth whatever labour could be bestowed upon it; thinking it much more excellent to investigate and know the method of human and divine things, than to be entirely occupied with the heaping up of riches or the accumulation of honours. For no one can be made better or more just by these things, since they are frail and earthly, and pertain to the adorning of the body only. Those men were indeed most deserving of the knowledge of the truth, which they so greatly desired to know, that they even preferred it to all things. For it is plain that some gave up their property, and altogether abandoned the pursuit of pleasures, that, being disengaged and without impediment, they might follow the simple truth, and it alone. And so greatly did the name and authority of the truth prevail with them, that they proclaimed that the reward of the greatest good was contained in it. But they did not obtain the object of their wish, and at the same time lost their labour and industry; because the truth, that is the secret of the Most High God, who created all things, cannot be attained by our own ability and perceptions. Otherwise there would be no difference between God and man, if human thought could reach to the counsels and arrangements of that eternal majesty. And because it was impossible that the divine method of procedure should become known to man by his own efforts, God did not suffer man any longer to err in search of the light of wisdom, and to wander through inextricable darkness without any result of his labour, but at length opened his eyes, and made the investigation of the truth His own gift, so that He might show the nothingness of human wisdom, and point out to man wandering in error the way of obtaining immortality.  

But since few make use of this heavenly benefit and gift, because the truth lies hidden veiled in obscurity; and it is either an object of contempt to the learned because it has not suitable defenders, or is hated by the unlearned on account of its natural severity, which the nature of men inclined to vices cannot endure: for because there is a bitterness mingled with virtues, while vices are seasoned with pleasure, offended by the former and soothed by the latter, they are borne headlong, and deceived by the appearance of good things, they embrace evils for goods,—I have believed that these errors should be encountered, that both the learned may be directed to true wisdom, and the unlearned to true religion. And this profession is to be thought much better, more useful and glorious, than that of oratory, in which being long engaged, we trained young men not to virtue, but altogether to cunning wickedness.²¹

21 [This, St. Augustine powerfully illustrates. See Confessions, lib. iii. cap 3. Note also Ib., lib. ix. cap 5.]

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