Tractate XCVII.

Chapter XVI. 12, 13 (continued).

1. The Holy Spirit, whom the Lord promised to send to His disciples, to teach them all the truth which, at the time He was speaking to them, they were unable to bear: of the which Holy Spirit, as the apostle says, we have now received “the earnest,”^15771577     2 Cor. i. 22. an expression whereby we are to understand that His fullness is reserved for us till another life: that Holy Spirit, therefore, teacheth believers also in the present life, as far as they can severally apprehend what is spiritual; and enkindles a growing desire in their breasts, according as each one makes progress in that love, which will lead him both to love what he knows already, and to long after what still remains to be known: so that those very things which he has some notion of at present, he may know that he is still ignorant of, as they are yet to be known in that life which eye hath not seen, nor ear heard, nor the heart of man hath perceived.^15781578     1 Cor. ii. 9. But were the inner Master wishing at present to say those things in such a way of knowing, that is, to unfold and make them patent to our mind, our human weakness would be unable to bear them. Whereof you remember, beloved, that I have already spoken, when we were occupied with the words of the holy Gospel, where the Lord says, “I have yet many things to say unto you, but ye cannot bear them now.” Not that in these words of the Lord we should be suspecting an over-fastidious concealment of no one knows what secrets, which might be uttered by the Teacher, but could not be borne by the learner, but those very things which in connection with religious doctrine we read and write, hear and speak of, as within the knowledge of such and such persons, were Christ willing to utter to us in the self-same way as He speaks of them to the holy angels, in His own Person as the only-begotten Word of the Father, and co-eternal with Him, where are the human beings that could bear them, even were they already spiritual, as the apostles still were not when the Lord so spoke to them, and as they afterwards became when the Holy Spirit descended? For, of course, whatever may be known of the creature, is less than the Creator Himself, who is the supreme and true and unchangeable God. And yet who keeps silence about Him? Where is His name not found in the mouths of readers, disputants, inquirers, respondents, adorers, singers, all sorts of haranguers, and lastly even of blasphemers themselves? And although no one keeps silence about Him, who is there that apprehends Him as He is to be understood, although He is never out of the mouths and the hearing of men? Who is there, whose keenness of mind can even get near Him? Who is there that would have known Him as the Trinity, had not He Himself desired so to become known? And what man is there that now holds his tongue about that Trinity; and yet what man is there that has any such idea of it as the angels? The very things, therefore, that are incessantly being uttered off-hand and openly about the eternity, the truth, the holiness of God, are understood well by some, and badly by others: nay rather, are understood by some, and not understood at all by others. For he that understands in a bad way, does not understand at all. And in the case even of those by whom they are understood in a right sense, by some they are perceived with less, by others with greater mental vividness, and by none on earth are apprehended as they are by the angels. In the very mind, therefore, that is to say, in the inner man, there is a kind of growth, not only in order to the transition from milk to solid food, but also to the taking of food itself in still larger and larger measure. But such growth is not in the way of a space-covering mass of matter, but in that of an illuminated understanding; because that food is itself the light of the understanding. In order, then, to your growth and apprehension of God, and in order that your apprehension may keep full pace with your ever-advancing growth, you ought to be addressing your prayer, and turning your hope, not to the teacher whose voice only reaches your ears, that is, who plants and waters only by outside labor, but to Him who giveth the increase.^15791579     1 Cor. iii. 6.

2. Accordingly, as I have admonished you in my last sermon, take heed, those of you specially who are still children and have need of a milk diet, of turning a curious ear to men, who have found occasion for self-deception and the deceiving of others in the words of 375the Lord, “I have yet many things to say unto you, but ye cannot bear them now,” in order to the discovery of that which is unknown, while you still have minds that are incompetent to discriminate between the true and the false; and most especially on account of the obscene lewdnesses which Satan has instilled, by God’s permission, into unstable and carnal souls, for this end, that His judgments may everywhere be objects of terror, and that pure discipline may best manifest its sweetness in contrast with the impurities of wickedness; and that honor may be given to Him, and fear and modesty of demeanor assumed by every one, who has either been kept from falling into such evils by His kingly power, or been raised out of them by His uplifting hand. Beware, with fear and prayer, of rushing into that mystery of Solomon’s, where “the woman that is foolish and brazen-faced, and become destitute of bread,” invites the passers-by with the words, “Come and make a pleasant feast on hidden bread, and the sweetness of stolen waters.”^15801580     Prov. ix. 13–17, according to the Septuagint, where, in verse 13, פתיות is rendered ἐνδεὴς ψωμοῦ, “in want of a morsel of bread,” as if from פת or פתות, a morsel. The form of the word, however, as well as the Masoretic pointing, shows its connection with פתי in the sense of “simplicity” or “folly” personified. And again in verse 17, the LXX. have partly inverted the Hebrew order of the words, and translate ימתקו (“are sweet”) in its active sense of “taste with relish” (or pleasure), as if it were מתקו, Imperative; and read ינעם (“is sweet”) in the last clause, as if it were נעים or נעם, “sweet,” or “sweetness:” hence Augustin’s rendering above. The Vulgate corresponds more nearly with the Hebrew and our English version.—Tr. For the woman thus spoken of is the vanity of the impious, who, utterly senseless as they are, fancy that they know something, just as was said of that woman, that she had “become destitute of bread;” who, though destitute of a single loaf, promises loaves; in other words, though ignorant of the truth, she promises the knowledge of the truth. But it is bread of a hidden character she promises, and which she declares is partaken of with pleasure, as well as the sweetness of stolen waters; in order that what is publicly forbidden to be uttered or believed in the Church, may be listened to and acted upon with willingness and relish. For by such secrecy profane teachers give a kind of seasoning to their poisons for the curious, that thereby they may imagine that they learn something great, because counted worthy of holding a secret, and may imbibe the more sweetly the folly which they regard as wisdom, the hearing of which, as a thing prohibited, they are represented as stealing.

3. Hence the system of magical arts commends its nefarious rites to those who are deceived, or ready to be so, by a sacrilegious curiosity. Hence, also, those unlawful divinations by the inspection of the entrails of slain animals, or of the cries and flights of birds, or of multiform demoniacal signs, are distilled by converse with abandoned wretches into the ears of persons who are on the brink of destruction. And it is because of these unlawful and punishable secrets that the woman mentioned above is styled not merely “foolish,” but also “audacious.” But such things are alien not only to the reality, but to the very name of our religion. And what shall we say of this foolish and brazen-faced woman seasoning, as she does, so many wicked heresies, and serving up so many detestable fables with Christian forms of expression? Would that they were only such as are found in theatres, whether as the subjects of song or dancing, or turned into ridicule by a mimicking buffoonery; and not, some of them, such as makes us grieve at the foolishness, while wondering at the audacity that could have contrived them, against God! And yet all these utterly senseless heretics, who wish to be styled Christians, attempt to color the audacities of their devices, which are perfectly ahorrent to every human feeling, with the chance presented to them of that gospel sentence uttered by the Lord, “I have yet many things to say unto you, but ye cannot bear them now:” as if these were the very things which the apostles could not then bear, and as if the Holy Spirit had taught them what the unclean spirit, with all the length he can carry his audacity, blushes to teach and to preach in broad daylight.

4. It is such whom the apostle foresaw through the Holy Spirit, when he said: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.”^15811581     2 Tim. iv. 3, 4. For that mentioning of secrecy and theft, whereof it is said, “Partake with pleasure of hidden bread and the sweetness of stolen waters,” creates an itching in those who listen with ears that are lusting after spiritual fornication, just as by a kind of itching also of desire in the flesh the soundness of chastity is corrupted. Hear, therefore, how the apostle foresaw such things, and gave salutary admonition about avoiding them, when he said, “Shun profane novelties of words; for they increase unto much ungodliness, and their speech insinuates itself as doth a cancer.”^15821582     2 Tim. ii. 16, 17. Augustin translates κενοφωνίας (“babblings,” “empty utterances,” vaniloquia, Vulgate) as if it read καινοφωνίας, “novelties of words.”—Tr. He did not say novelties of words merely; but added, “profane.” 376For there are also novelties of words in perfect harmony with religious doctrine, as is told us in Scripture of the very name of Christians, when it began to be used. For it was in Antioch that the disciples were first called Christians after the Lord’s ascension, as we read in the Acts of the Apostles:^15831583     Acts xi. 26. and certain houses were afterwards called by the new names of hospices^15841584     Xenodochia, houses of entertainment for strangers. and monasteries; but the things themselves existed prior to their names, and are confirmed by religious truth, which also forms their defense against the wicked. In opposition also to the impiety of Arian heretics, they coined the new term, Patris Homousios;^15851585     “Of the same essence (or substance) with the Father,” as applied to Christ. but there was nothing new signified by such a name; for what is called Homousios is just this: “I and my Father are one,”^15861586     Chap. x. 30. to wit, of one and the same substance. For if every novelty were profane, as little should we have it said by the Lord, “A new commandment I give unto you;”^15871587     Chap. xiii. 34. nor would the Testament be called New, nor the new song be sung throughout the whole earth. But there is profanity in the novelties of words, when it is said by “the foolish and audacious woman, Come and enjoy the tasting of hidden bread, and the sweetness of stolen waters.” From such enticing words of false science the apostle also gives his prohibitory warning, in the passage where he says, “O Timothy, keep that which is committed to thy trust, avoiding profane novelties of expression, and oppositions of science falsely so called; which some professing, have erred concerning the faith.”^15881588     1 Tim. vi. 20, 21. For there is nothing that these men so love as to profess science, and to deride as utter silliness faith in those verities which the young are enjoined to believe.

5. But some one will say, Have spiritual men nothing in the matter of doctrine, which they are to say nothing about to the carnal, but to speak out upon to the spiritual? If I shall answer, They have not, I shall be immediately met with the words of the Apostle Paul in his Epistle to the Corinthians: “I could not speak unto you as unto spiritual, but as unto carnal. As unto babes in Christ I have given you milk to drink, and not meat to eat: for hitherto ye were not able; neither yet now are ye able; for ye are yet carnal;”^15891589     1 Cor. iii. 1, 2. and with these, “We speak wisdom among them that are perfect;” and with these also, “Comparing spiritual things with spiritual: but the natural man perceiveth not the things of the Spirit of God; for they are foolishness unto him.”^15901590     1 Cor. ii. 6, 13, 14. The meaning of all this, in order that these words of the apostle may no longer lead to the hankering after secrets through the profane novelties of verbiage, and that what ought always to be shunned by the spirit and body of the chaste may not be asserted as only unable to be borne by the carnal, we shall, with the Lord’s permission, make the subject of dissertation in another discourse, so that for the time we may bring the present to a close.