Proverbs 9:17

Some of these women eating mastich, going about, show their teeth to those that come near. And others, as if they had not fingers, give themselves airs, scratching their heads with pins; and these made either of tortoise or ivory, or some other dead creature they procure at much pains. And others, as if they had certain efflorescences, in order to appear comely in the eyes of spectators, stain their faces by adorning them with gay-coloured unguents. Such a one is called by Solomon “a foolish and bold woman,” who “knows not shame. …

The divine apostle writes accordingly respecting us: “For now we see as through a glass;” knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, “Having seen thy brother, thou hast seen thy God:” methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, “face to face,”, then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies. …

11. Where, then, wert Thou then to me, and how far from me? Far, indeed, was I wandering away from Thee, being even shut out from the very husks of the swine, whom with husks I fed. For how much better, then, are the fables of the grammarians and poets than these snares! For verses, and poems, and Medea flying, are more profitable truly than these men’s five elements, variously painted, to answer to the five caves of darkness, none of which exist, and which slay the believer. For verses and poems I can turn into true food, but the “Medea flying,” though I sang, I maintained it not; though I heard it sung, I believed it not; but those things I did believe. …

36. Now the rule in regard to this variation has two forms. For things that signify now one thing and now another, signify either things that are contrary, or things that are only different. They signify contraries, for example, when they are used metaphorically at one time in a good sense, at another in a bad, as in the case of the leaven mentioned above. Another example of the same is that a lion stands for Christ in the place where it is said, “The lion of the tribe of Judah hath prevailed;” and again, stands for the devil where it is written, “Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour.” In the same way the serpent is used in a good sense, “Be wise as serpents;” and again, in a bad sense, “The serpent beguiled Eve through his subtilty.” Bread is used in a good sense, “I am the living bread which came down from heaven;” in a bad, “Bread eaten …

5. For sin has her own special bread, of her death, and calling to those who are lovers of pleasure and lack understanding, she saith, ‘Touch with delight secret bread, and sweet waters which are stolen;’ for he who merely touches them knows not that that which is born from the earth perishes with her. For even when the sinner thinks to find pleasure, the end of that food is not pleasant, as the Wisdom of God saith again, ‘Bread of deceit is pleasant to a man; but afterwards his mouth shall be filled with gravel.’ And, ‘Honey droppeth from the lips of a whorish woman, which for a time is sweet to thy palate; but at the last thou shalt find it more bitter than gall, and sharper than a two-edged sword.’ Thus then he eats and rejoices for a little time; afterwards he spurneth it when he hath removed his soul afar. For the fool knoweth not that those who depart far from God shall perish. …

2. It becomes us then in these days of the Passover, to rise early with the saints, and approach the Lord with all our soul, with purity of body, with confession and godly faith in Him; so that when we have here first drunk, and are filled with these divine waters which [flow] from Him, we may be able to sit at table with the saints in heaven, and may share in the one voice of gladness which is there. From this sinners, because it wearied them, are rightly cast out, and hear the words, ‘Friend, how camest thou in hither, not having a wedding garment?’ Sinners indeed thirst, but not for the grace of the Spirit; but being inflamed with wickedness, they are wholly set on fire by pleasures, as saith the Proverb, ‘All day long he desires evil desires.’ But the Prophet cries against them, saying, ‘Wo unto those who rise up early, and follow strong drink; who continue until the evening, for win …

[52.] After words such as these, is there any one of so hardened a front, such anvil-like impudence, such adamantine pertinacity, as not to succumb to so huge a mass, not to be crushed by so ponderous a weight, not to be shaken in pieces by such heavy blows, not to be annihilated by such dreadful thunderbolts of divine eloquence? “Shun profane novelties,” he says. He does not say shun “antiquity.” But he plainly points to what ought to follow by the rule of contrary. For if novelty is to be shunned, antiquity is to be held fast; if novelty is profane, antiquity is sacred. He adds, “And oppositions of science falsely so called.” “Falsely called” indeed, as applied to the doctrines of heretics, where ignorance is disguised under the name of knowledge, fog of sunshine, darkness of light. …