In addition to this there is another form of temptation , more complex in its peril. For besides that concupiscence of the flesh which lies in the gratification of all senses and pleasures, wherein its slaves who are far from You perish, there pertains to the soul , through the same senses of the body, a certain vain and curious longing, cloaked under the name of knowledge and learning, not of having pleasure in the flesh, but of making experiments through the flesh. This longing, since it originates in an appetite for knowledge , and the sight being the chief among the senses in the acquisition of knowledge , is called in divine language, the lust of the eyes. 701 John 2:16 For seeing belongs properly to the eyes; yet we apply this word to the other senses also, when we exercise them in the search after knowledge . For we do not say, Listen how it glows, smell how it glistens, taste how it shines, or feel how it flashes, since all these are said to be seen. And yet we say not only, See how it shines, which the eyes alone can perceive; but also, See how it sounds, see how it smells, see how it tastes, see how hard it is. And thus the general experience of the senses, as was said before, is termed the lust of the eyes, because the function of seeing, wherein the eyes hold the pre-eminence, the other senses by way of similitude take possession of, whenever they seek out any knowledge . But by this is it more clearly discerned, when pleasure and when curiosity is pursued by the senses; for pleasure follows after objects that are beautiful, melodious, fragrant, savoury, soft; but curiosity, for experiment's sake, seeks the contrary of these — not with a view of undergoing uneasiness, but from the passion of experimenting upon and knowing them. For what pleasure is there to see, in a lacerated corpse, that which makes you shudder? And yet if it lie near, we flock there, to be made sad, and to turn pale. Even in sleep they fear lest they should see it. Just as if when awake any one compelled them to go and see it, or any report of its beauty had attracted them! Thus also is it with the other senses, which it were tedious to pursue. From this malady of curiosity are all those strange sights exhibited in the theatre. Hence do we proceed to search out the secret powers of nature (which is beside our end), which to know profits not, and wherein men desire nothing but to know . Hence, too, with that same end of perverted knowledge we consult magical arts. Hence, again, even in religion itself, is God tempted, when signs and wonders are eagerly asked of Him — not desired for any saving end, but to make trial only. In this so vast a wilderness, replete with snares and dangers, lo, many of them have I lopped off, and expelled from my heart, as Thou, O God of my salvation , hast enabled me to do. And yet when dare I say, since so many things of this kind buzz around our daily life — when dare I say that no such thing makes me intent to see it, or creates in me vain solicitude? It is true that the theatres never now carry me away, nor do I now care to know the courses of the stars, nor has my soul at any time consulted departed spirits; all sacrilegious oaths I abhor. O Lord my God , to whom I owe all humble and single-hearted service, with what subtlety of suggestion does the enemy influence me to require some sign from You! But by our King, and by our pure land chaste country Jerusalem, I beseech You, that as any consenting unto such thoughts is far from me, so may it always be farther and farther. But when I entreat You for the salvation of any, the end I aim at is far otherwise, and You who do what You will, givest and will give me willingly to follow You. 71John 21:22 Nevertheless, in how many most minute and contemptible things is our curiosity daily tempted, and who can number how often we succumb? How often, when people are narrating idle tales, do we begin by tolerating them, lest we should give offense unto the weak; and then gradually we listen willingly! I do not now-a-days go to the circus to see a dog chasing a hare; but if by chance I pass such a coursing in the fields, it possibly distracts me even from some serious thought, and draws me after it — not that I turn the body of my beast aside, but the inclination of my mind. And unless You, by demonstrating to me my weakness, speedily warns me, either through the sight itself, by some reflection to rise to You, or wholly to despise and pass it by, I, vain one, am absorbed by it. How is it, when sitting at home, a lizard catching flies, or a spider entangling them as they rush into her nets, oftentimes arrests me? Is the feeling of curiosity not the same because these are such tiny creatures? From them I proceed to praise You, the wonderful Creator and Disposer of all things; but it is not this that first attracts my attention. It is one thing to get up quickly, and another not to fall, and of such things is my life full; and my only hope is in Your exceeding great mercy. For when this heart of ours is made the receptacle of such things, and bears crowds of this abounding vanity, then are our prayers often interrupted and disturbed thereby; and while in Your presence we direct the voice of our heart to Your ears, this so great a matter is broken off by the influx of I know not what idle thoughts. Chapter 36. A Third Kind is Pride Which is Pleasing to Man, Not to God. Shall we, then, account this too among such things as are to be lightly esteemed, or shall anything restore us to hope, save Your complete mercy, since You have begun to change us? And You know to what extent You have already changed me, Thou who first healest me of the lust of vindicating myself, that so You might forgive all my remaining iniquities, and heal all my diseases, and redeem my life from corruption, and crown me with loving-kindness and tender mercies, and satisfy my desire with good things; who restrained my pride with Your fear , and subdue my neck to Your yoke. And now I bear it, and it is light 72Matthew 11:30 unto me, because so have You promised, and made it, and so in truth it was, though I knew it not, when I feared to take it up. But, O Lord, — Thou who alone reign without pride , because You are the only true Lord, who hast no lord — has this third kind of temptation left me, or can it leave me during this life? The desire to be feared and loved of men , with no other view than that I may experience a joy therein which is no joy , is a miserable life, and unseemly ostentation. Hence especially it arises that we do not love You, nor devoutly fear You. And therefore You resist the proud , but givest grace unto the humble ; 73James 4:6 and You thunder upon the ambitious designs of the world, and the foundations of the hills tremble. Because now certain offices of human society render it necessary to be loved and feared of men , the adversary of our true blessedness presses hard upon us, everywhere scattering his snares of well done, well done; that while acquiring them eagerly, we may be caught unawares, and disunite our joy from Your truth , and fix it on the deceits of men; and take pleasure in being loved and feared, not for Your sake, but in Your stead, by which means, being made like him, he may have them as his, not in harmony of love , but in the fellowship of punishment; who aspired to exalt his throne in the north, 74Isaiah 14:13-14 that dark and cold they might serve him, imitating You in perverse and distorted ways. But we, O Lord, lo, we are Your little flock; 75Luke 12:32 do Thou possess us, stretch Your wings over us, and let us take refuge under them. Be Thou our glory ; let us be loved for Your sake, and Your word feared in us. They who desire to be commended of men when Thou blamest, will not be defended of men when You judge; nor will they be delivered when You condemn. But when not the sinner is praised in the desires of his soul , nor he blessed who does unjustly , but a man is praised for some gift that You have bestowed upon him, and he is more gratified at the praise for himself, than that he possesses the gift for which he is praised, such a one is praised while Thou blamest. And better truly is he who praised than the one who was praised. For the gift of God in man was pleasing to the one, while the other was better pleased with the gift of man than that of God .
TheoFons