Chapter X.
How to embrace the system of true knowledge.
You must then, if you want to get at the true knowledge of the Scriptures, endeavour first to secure steadfast humility of heart, to carry you on by the perfection of love not to the knowledge which puffeth up, but to that which enlightens. For it is an impossibility for an impure mind to gain the gift of spiritual knowledge. And therefore with every possible care avoid this, lest through your zeal for reading there arise in you not the light of knowledge nor the lasting glory which is promised through the light that comes from learning but only the instruments of your destruction from vain arrogance. Next you must by all means strive to get rid of all anxiety and worldly thoughts, and give yourself over assiduously or rather continuously, to sacred reading, until continual meditation fills your heart, and fashions you so to speak after its own likeness, making of it, in a way, an ark of the testimony, [1892] which has within it two tables of stone, i.e., the constant assurance of the two testaments; [1893] and a golden pot, i.e., a pure and undefiled memory which preserves by a constant tenacity the manna stored up in it, i.e., the enduring and heavenly sweetness of the spiritual sense and the bread of angels; moreover also the rod of Aaron, i.e., the saving standard of Jesus Christ our true High Priest, that ever buds with the freshness of immortal memory. For this is the rod which after it had been cut from the root of Jesse, died and flourished again with a more vigorous life. But all these are guarded by two Cherubim, i.e., the fulness of historical and spiritual knowledge. For the Cherubim mean a multitude of knowledge: and these continually protect the mercy seat of God, i.e., the peace of your heart, and overshadow it from all the assaults of spiritual wickedness. And so your soul will be carried forward not only to the ark of the Divine Covenant, but also to the priestly kingdom, and owing to its unbroken love of purity being as it were engrossed in spiritual studies, will fulfil the command given to the priests, enjoined as follows by the giver of the Law: "And he shall not go forth from the sanctuary, lest he pollute the Sanctuary of God," [1894] i.e., his heart, in which the Lord promised that he would ever dwell, saying: "I will dwell in them and will walk among them." [1895] Wherefore the whole series of the Holy Scriptures should be diligently committed to memory and ceaselessly repeated. For this continual meditation will bring us a twofold fruit: first, that while the attention of the mind is taken up in reading and preparing the lessons it cannot possibly be taken captive in any snares of bad thoughts: next that those things which were conned over and frequently repeated and which while we were trying to commit them to memory we could not understand as the mind was at that time taken up, we can afterward see more clearly, when we are free from the distraction of all acts and visions, and especially when we reflect on them in silence in our meditation by night. So that when we are at rest, and as it were plunged in the stupor of sleep, there is revealed to us the understanding of the most secret meanings, of which in our waking hours we had not the remotest conception.
[1892] Cf. Heb. ix. 4, 5.
[1893] Instrumentum is a favourite word with Tertullian, who uses it more than once of the two Testaments, e.g., Apol. xix.; and, Against Marcion iv. where he speaks of the "Two Instruments, or, as it is usual to speak of the Two Testaments."
[1894] Lev. xxi. 12.
[1895] 2 Cor. v. 16.
Chapter XI.
Of the manifold meaning of the Holy Scriptures.
But as the renewal of our soul grows by means of this study, Scripture also will begin to put on a new face, and the beauty of the holier meanings will somehow grow with our growth. For their form is adapted to the capacity of man's understanding, and will appear earthly to carnal people, and divine to spiritual ones, so that those to whom it formerly appeared to be involved in thick clouds, cannot apprehend its subtleties nor endure its light. But to make this which we are aiming at somewhat clearer by an instance, it will be enough to produce a single passage of the law, by which we can prove that all the heavenly commands as well are applied to men in accordance with the measure of our state. For it is written in the law: "Thou shalt not commit adultery." [1896] This is rightly observed according to the simple meaning of the letter, by a man who is still in bondage to foul passions. But by one who has already forsaken these dirty acts and impure affections, it must be observed in the spirit, so that he may forsake not only the worship of idols but also all heathen superstitions and the observance of auguries and omens and all signs and days and times, or at any rate that he be not entangled in the conjectures of words and names which destroy the simplicity of our faith. For by fornication of this kind we read that Jerusalem was defiled, as she committed adultery "on every high hill and under every green tree," [1897] whom also the Lord rebuked by the prophet, saying: "Let now the astrologers stand and save thee, they that gazed at the stars and counted the months, that from them they might tell the things that shall come to thee," [1898] of which fornication elsewhere also the Lord says in rebuking them: "The spirit of fornication deceived them, and they went a whoring from their God." [1899] But one who has forsaken both these kinds of fornication, will have a third kind to avoid, which is contained in the superstitions of the law and of Judaism; of which the Apostle says: "Ye observe days and months and times and years;" and again: Touch not, taste not, handle not." [1900] And there is no doubt that this is said of the superstitions of the law, into which one who has fallen has certainly gone a whoring from Christ, and is not worthy to hear this from the Apostle: "For I have espoused you to one husband, to exhibit you as a chaste virgin to Christ." [1901] But this that follows will be directed to him by the words of the same Apostle: "But I am afraid lest as the serpent by his cunning deceived Eve, so your minds should be corrupted and fall from the simplicity which is in Christ Jesus." [1902] But if one has escaped the uncleanness even of this fornication there will still be a fourth, which is committed by adulterous intercourse with heretical teaching. Of which too the blessed Apostle speaks: "I know that after my departure grievous wolves shall enter in among you, not sparing the flock, and of yourselves also shall arise men speaking perverse things so as to lead astray the disciples after them." [1903] But if a man has succeeded in avoiding even this, let him beware lest he fall by a more subtle sin into the guilt of fornication. I mean that which consists in wandering thoughts, because every thought which is not only shameful but even idle, and departing in however small a degree from God is regarded by the perfect man as the foulest fornication.
[1896] Exod. xx. 14.
[1897] Jer. iii. 6.
[1898] Is. xlvii. 13.
[1899] Hos. iv. 12.
[1900] Gal. iv. 10; Col. ii. 21.
[1901] 2 Cor. xi. 2.
[1902] Ib. ver. 3.
[1903] Acts xx. 29, 30.