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1. On Fiath, ....... 2202. - Ηope, ....... 2283. The objecta of Fiath and Hopo perceived the Μind alone, 22s4. Divine Thinga Wrv d in Figuris both in the Sacrin and in Heainen Writera, ..... 2325. On the Symbola ol Pythagoras, .... 2366. The 'stic Minning of the Tabernacle and ita Furniture, . 2407. Tho Egyptian Symbola and Enimas of Sacred Things, . 2458. The use of the Symbolic Style by Poeta and Philosophera, . 2479. Remona sor vening tho Truth in Symbola, . . 254 10. The opinion es the Apostles on velling tho Hysteries of theriit, 257II. Abstraction hom Matertia Ttiiuga nec sary in order to attianto the true KnoMedge of God, .... 261 12. God cannot bo embraced in Worda or by the Hiud, . . 267 13. Tho Knowledge of God a Divine Gist, according to the
2. The auriret os Plagiariama resumed. Tho Greeta plagiarietin
3. Plagiariam by the Greeis of ins Miraclea relatod in tho erod Mori es the Hebre S, . . . . 4. The Greeis Me. many of theis Philosophicat Teneta homine Myptian and Indian Gymnosophista, b. The Greeta hal aomo Knowledge of the trus God, . 6. The Govel maa preMhod to Je- and Gentiles in Hades, 7. What true Philosophy ia, and Whence so cassed, 8. Philosophy is Kno ledge oven by God, s. Tho Gnoatie Deo es ali Ferturbations of the Mul, . 0. The Gnosiae aviata himself of tho hesp es ali Human Know
l. The Hysticia Maniuga umho proportions of Numbers, Geometrioat Ratios, and Music, . . . . 2. Human Nature pomisaea an adaptation sor Perfection; the Gnostio Hone attain1 it, . . . . 3. Degrem os Glorv in Heaven corresponding With tho Dimitiis of tho Church belo , . . . . . 4. D mea ol Glora in Hea n, . . .
302304 319323326 328335339344349 352359 366 366
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16. Gnostio Exposition of tho Decalogue, . . . 38817. Philosophu conveys oesy an imperfect Knowledge of GOR . 39318. The use of Philosophy to the Gnostic, . 401
4. Tho Heathena mado Goda liae themaeives, Whenco apri sali Superstition, ...... 4215. Tho Holy Sovi a more excellent Templo than any Εdifice bulli by Man, ...... 4246. Prvere and Presso hom a Pure Mind, ceaselesia1 offered, far Miter inan Sacrifices, .... 4267. What sori os Pinyer tho Gnostio employs, and hon it lahenes is God, ...... 4318. mo Gnostic so addicted in Truth M not in neod to uae an
9. Those Who Mach othera, ought to excet in Viriues, . 444 10. Steps to Perfection, ...... 44611. Description of the Gnostic'a Lila, .... 44912. Tho truo Gnostic ia Bqneficent, Continent, and deviaea Woridly Thino, ...... 455 13. Description of the Gnostic continued, . . . 46614. Description of tho Gnostic furniined by an Exposition M1 Cor. Vi. 1, etc., ...... 468 15. The objection to join the Churta on account of the diver-alty of Heresim --ered, . . . . 47216. Scripture tho Critorion by whita Truth and Herosy ars distingui ed, ...... 476 17. Wo Nadition of tho Church prior to that of tho Heresim, . 48518. The Distinction Mimeon Clean and Unclean Animala in thoLa. symbolical of tho Distinction belween sis Churta, and JeWa, Rud Heretica, ..... 488BOOK VIII. 1. ris obieet os Philosophical and Theologicia Inquis ino
Discovery of Truth, ..... 4902. The ne salty of Perspicuous Definition, . . . 4913. Demonstration defined, . . . . . 4924. To prevent Ambiguity, We must Non missi clear Dinnition, 4966. Application os Demo tration to Scepti l Suspense of Judg-
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science, and hope and lovo, and also on repentance and temperance and tho sear os God,-a Whole sWarm, Verib, of tho virium os truth.
Whatever the explication necessary on the poliat in hand shali demand, shali be embraced, and especialty What is occult in the Barbarian philosophy, the depariment os symboland enigma; whicli thoso who have subjected the seaching os the ancients to systematic philosophic study have affected, as Ming in tho highest degree serviceabie, nay, absolutolynecessary to the knowludge of truth. In addition, it millin my opinion form an appropriato sequel to defend thoso tenets, on account os Whicli the Greelis assail us, mahing useos a se scriptures, is perchance the JeW also may listen andia able quietly to turn irom What he has belloved to Him on
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barbarian demonstration; so as in be able, although late, toseo olearly of What sori are the intellectual acquisitions sorwhicli they mae piigrimages over the seas. Those in have stolen are to be' potnted out, that We may thereby pulldown their conceit; and of those on the discovery of whichthrough investigation they plume themselves, the refutationisill bo furnished. By consequence, also me must treat Ofwhat is callod the curriculum os study-hoW sar it is servico- ablo; y and of astrology, and mathematic' and magic, and force . For ali the Greeks boast of these as tho highostsciences. IIe who reproves boldly is a peacemaher. y W havo osten said atready that we have netther pracused nor dowe study the expressing ourselves in puro Greeh; for this sutis thoso who seduce tho multitudo from tho truth. Butuue philosophie demonstration mill contributo in tho profitnot of tho listoners' longues, but of their minds. And, in myopinion, ho Who is solicitous about truth ought not to frameliis language with artsulness and care, but only to try to express his meaning as he best can. FOr those Who are particular about words, and devote Seir timo to them, miss tho
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as a consequenco that we are not in oppose God. The sequel
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comprehends natural science, Which treais os ali the phon mena in the world of sense. And in continuation, he alludes
alWays present, in contact with us, in the exercise os inspection, of beneficence, os instruction. Whenee MOSes, pe
God's Volce Was, pressed to enter-that is, into tho inaccessibio
and invisibio ideas respecting Existenco. For God is not in darkness or in place, but above both space und time, and qualities os objucis. Whore ore Deither is Ho at any timoin a pari, either as containing or as contained, either by limitation or by section. For What house mill ye bulld to mo Vsailli tho Lord. Nay, He has not oven bulli one for Himself, since He cannot be contained. And though heaven bocallud His throne, not even thus is He contained, but He resta dolighted in the creation. It is clear, then, that the truth has been hiddon from us; and is that has boon atready shown by one example, We Shallosiablisti it a littis after by severat more. How entirelyWorthy of approbation are they Who are both Willing to learn, and able, according to Solomon, to know Wisdom and instruction, and to perceive the Words of Wisdom, to receivo i Wisd. vii. 17, 20, 21, 22. y Jer. xxiii. 23, 24.
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bench, but he means that wo must preserve found and free of
give subuety to the simple, to the young man sense and under- standing. For the wiso man, who has been persuadedio obey the commmdmenis, having heard these things, Willbecome miser' by knowledgo; and tho intelligent manWill acquire rute, and will understand a parabie and a darkWord, the svings and enigmas of the wiso. For it is notspurious Words Whicli thoso inspired by God and thoso whoare gained over by them adduce, nor is it snares in Whicli thomost of the sophista entangle the young, spending their timeon nought true. But those Who possess tho Holy Spirit soarch the deep things of God, that is, grasp the secretthat is in the prophecies. To impart of holy things to thedinc is sorbidden, so long as they remain beasis. For neVerought those Who are enutous and perturbed, and stili infidelin conduci, shameless in barhing at investigation, to dip in the divino and clear stream of tho living water. Let notthe waters of thy fountain oversio , and let thy Walers spread
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evidence of things not seen,' according to the divine apostle. For hereis,' pr eminently, the oldera obtained a good report. But mithout faith it is impossibio to pleaso God.' Othors have defined salth to M a uniting assent in an uns nobjeci, as certain ly the proot of an unknown thing is an evidoni assent. Is thon it be choico, being desimus of something, tho destre is in this instanco intellectual. And sincechoice is tho boginning of action, satili is discovered to bo thebeginning os action, being the foundation os rationat choice in the case of any one Who exhibiis to himself tho previous demonstration through faith. Voluntarily to follow what is usesul, is the fidit principie os underatanding. Uns eruingchoice, then, gives considerable momentum in the direction ofknowledge. The exercise os fatili directly becomes knowledge, reposing on a sum foundation. Knowledgo, accord-
ingly, is defined by the fons of the philosophere M a habit,
Whicli cannot be overthrown by reason. Is there any other true condition such as this, excepi piety, of Which alone the Word is tuachor Ι think not. Theophrastus says that sensation is tho root of saith. For froni it the rudimentaryprincipies extend to tho reason that is in us, and the unde standing. Ho Who belleveth thon tho divine Scriptures Withsure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Falth, then, is not established by demonstration. Blpssed theresore those Who, not having seen, yet have belloved. The Siren's songs exhibiting a poWer above human, fascinaled those that came near, conciliating them, almost against their Will, to the reception of What was said.
NoW the followers of Basilides rogard faith as naturat, as
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is intellectual comprehension without demonstration; while the followers of Valentinus assim faith in us, the simple, but mill havo it that knowledgo sphings up in their oWn selves Who are saved by nature) through the advantage of a germos superior excellence, saying that it is as far removed fromtiith asy tho spirituat is from the animal. Further, thesellowers of Basilides say that salth as weli as choico is Proper according to every intervat; and that in consequence of the supramundano selection mundano satili accompanies ali nature, and that tho froe gist of saith is conformabio tothe liope of each. Falth, then, is no longer tho direct resultos Doe choice, is it is a natural a luantage. Nor will he who lias not belleved, not being tho authorsos his tinbelle , meet with a due recompense ; and ho thathas bellaved is not the causo of his bolio . And thoentire peculiari and difference of bellos and nnbolios viillnot tali under either presse or censure, is me reflect rightly, since thero attaches to it the antecedent natural necessi proce ing imm the Almi ty. And is wo aro pullod liko inanimate things by the puppet-strings of natural poWers, Willino sy and unWillingness, and impulse, Whicli is theantecedent of both, are mere redundancies. And sor mypari, I am ulterly incapable os conceiving such an animal ashas ita appetencies, whicli are moved by externat causes, undercto dominion os nocessi . And What place is there any
longer for the repentanee of him Who mas Once an un-
liever, through whicli comes sorgiveness of sinsi So that nesther is baptism rationat, nor the blessed seat,' nor the Son, nor tho Father. But God, as I thin turns out to bo thodistribution to mon os natural poWers, Whicli has not asthe foundation os salvation voluntary faith.
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things Which appear,' says the apostlo. ' faith Abel offerod to God a fuller sacrifico than Cain, by which he r ceived testimony that he was righteous, God giving testi
yest speaheth,V and so sortii, down to than enjoy thopleasures os sin for a season. Faith having, there ore, justifiod theso bosoro the law, mado thom heirs of the divino promise. Why then should I revieW and adduce any surthortestimontes of saith smin tho history in Our hands Forthe timo mouid sali mo Nero I to teli of Gideon, Barah, Samson, Jephtha, David, and Samuel, and the propheis, and what folio s.' Now, inasmuch as there are four thingsin Which tho truth resides-Sensation, Underatanding, Knowledge, opinion,-intellectual apprehension is firat in the orderos naturo; but in Our case, and in relation to ourseives,
Sensation is first, and of Sensation and Underatanding thoessouce of Knowledgo is formed; and evidence is common to Understanding and Sensation. Woli, Sensation is tho ladder' to Knowledge; whilo Falth, advancing over tho pathWay Oithe objecta os sense, leaves opinion bellind, and speeds tothings iree of deception, and reposes in the truth. Should One say that Knowledgo is founded on domonstrationby a process os reasoning, let him hear that fidit principies are