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incapsile os demonstration; for they are known neither by arinor sagaci . For the latior is conversant about objocis thatare susceptibie of change, While the former is practical soletnand not theoretical. Henco it is thought that tho fidit causo os the universe can be apprehended by faith alone. For alt
the fini cause of the universo was not previousty knοWn to the Greelis; neither, accordingly, to Thales, Who came tothe conclusion that water Was the first cause; nor to thoother natural philosophers Who succceded him, since it WasAn agoras Who vas the fidit vilio assigned in Mind tho Suprema over materiat things. But not even he preserved
the digni suited to the essicient cause, describing as ho didcertain silly vortices, together With the inertia and even foolistinem os Mind. Whereforo also the Word says, Cali nomin master On earth. For knowledgo is a stato of mindiliat resulta from demonstration ; but fatili is a grace Whichfrom What is indemonstrabie conducis to What is universat and simple, What is neither With matter, Dor matter, nor under matter. But those Who belleve not, as to be expected, drag
by the faith and understanding of tho discipies of tho Lord,
ho speah, hear, and aet spiritually. For there is genuino coin, and other that is spurious; Which no less deceivos
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superior to knowledge, and is iis criterion. Conjecture, Whicli is only a seeble supposition, counterseits faith; as tho flatterer counterseits a friend, and tho moli the dog. Andas the workman sees that by learning certain things he be- Comes an artificer, and the heimsman by being instructed in the ari mill bo able to steer; ho does not regard the mere Wishing to become excellent and good enough, but he musticam it by the exerciso of obedience. But is obey the Word, Whom We cali Instructor, is to belleve Him, goingagainst Him in nothing. For hoW can me tahe up a position
reciprocat correspondence, becomes characteriged by knowledge. Epicurus, i , Who very greatly preserred pleasure to truth, supposes faith to be a preconception of the mind; and d fines preconception to M a grasping at something evident, and at the clear understanding of the thing; and asseris that, Without preconception, no one can either inquire, ordoubt, or judge, or even argue. ΗΟW can one, Without a
preconceived idea of What he is alming after, learn about that which is tho subject of his investigation ' He, again, Who has learned has almady turned his preconception ' into comprehension. And is he who learns, learns not Without a preconceived idea Which t es in What is expressed, that man has eam to hear tho truth. And happy is the man that speas to the ears of those Wbo hear; as hapta certainly almis ho who is a child os obedience. Now to hear is to unde stand. Is then, satili is nothing else than a preconception os
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11 tho mind in regard in What is the subject os discourae, and obedienco is so called, and understanding and persuasion; noono inali leam aught Without salth, since no one flearns aughq Without preconception. Consequently there is a moro amplo demonstration os the complete truth of What was spoken
by the prophe Unless ye belleve, netther Will ye under- stand.' Paraphrasing this oracle, Heraclitus of Ephesussus, It a man hope not, he will not find that whieli is nothoped sor, Meing it is inscrutable and inaccessible.' Plato the philosopher, also, in The Laisa, says, that ho who mouidbo blessed and happy, must bo straight irom tho beginninga partaker os the truth, so as to live true sor as long a periodas possibie; for he is a man os faith. But tho unbelleveris one in Whom Voluntary falsehood is agreeablo; and thoman to Whom involuntary salsehood is agreeable is sensetess; Τ
as tho Wise are Wise by their Wisdom, and those observant oslaw are so by the law; so also thois Who bolong to Christilis Mng are hings, and those that ars Chrises Christians. Then, in continuation, he adds clearly, μ What is right Miltum out in be la sui, laW being in iis naturo right reason, and not found in Writings or elwWhere.' And the strangeros Elea pronounces the Engly and statosmanliho man Maliving law.V Such is he who sulfils the law, doing the will os the Father,' ' inscribed on a tosty pillis, and set M an exampleos divino virtve to est Who possem the poWer of seeing. They οὐ ζῶον is horo interpolated inin tho teri, not Ming found in Plato. Xριστός and χρηστος are very frequently compared in the patristio
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ACCORDINGLY ali those above mentioned dogmas appear toliave been transmitted from Moses the great to the Greelis.
ot Jacob.VM For tho fidit is found to have been expresstycallod friend; si and tho second is stlown to have receivedaneW name, signifying he that sues God; ' whilo Isaae, God in a figure selected sor Himself as a consecrated sacrifice, to be a type to us of the economy of salvation.
Plato a sister a son and successor. ' σπουδαῖος.
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But our Saviour surpasses ali human nature. He is so lovely, as to be Mone loved by us, udiose hearis are set on the frue
Who, among a seW men, are o ners of the possessions Worth
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arct numbers of mercenaries fuit of figlit, and willing is dis in War; but, With a very feW exceptions, the most of them arodespera loes and villains, insolent and sensetess.' It theso observations are right, Every legislator Who is even os silotuse, Will, in mahing his laws, have an eye to the greatest virtve. Such is fideli , ' which wo nood at ali times, both in
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mE MISCELLANIES 15Mace and in War, and in ali the rest of our lite, for it appears to embrace tho other virtves. μ But tho best thing is neutior War nor sedition, for the necessi of these is to be deprecated. But peacs With one another and hindly feeling aro What is best.' From these rem ks the greatest prayer evidently isto have mace, according to Plato. And faith is sto greatest mother of tho Nirtues. Accordin*y it is rightly said in Solomon, Hom is in tho mouili of tho fiathses.' Sineo iam Xenocrates, in his book on Intelligonce,' says that wisdom is the knowledge of first causes and of intellectual sence.' He considera intelligenco as tWosold, practicaland theoretices, which lalter is human wisdom. Consequently Wistam is intelligence, but ali intelligenco is not Wisdom. And it has been shown, stat the knowledge of the fidit causo of tho universo is of faith, but is not demonstration. For it mors strange that tho tollowers of the Samian Pythagoras, rejecting demonstrations os subjecta of question, should regata the baro ipse disit' as ground of bellos; and that this expression alone sinced for the confirmation of What theyheard, whilo thoso devoted to tho contemplation of the truth, presuming to dis Eeve the trust orthy Teacher, God thoonj Saviour, should demand of Ηim tests of His ulterances. But Ho sus, He that hath oars to hear, let him hear.'And who is ho Lot Epicharmus sayet
Eectus. m. 10. Laertius, in opposition to the generat account, ascribea tho celebratin αὐτος ἔφα to Pythagoras Zacynthus. Suidas, Who mith the most ascribes it to the Samian Pythagoras, says that it meant God Ma aiad,Vas he proseMed to have received his doctrines hom God. This famous line of Epicharmus the comic met is quoted by Tertullian de Animu), is Plutarch, by Jamblichus, and Porphyry.
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dexterously, that the game may be gone through accordingto the rules for bali; so also is it the case that teaching is reliablo when salth on the part of those Who bear, being, soto speah, a Sort of natural ari, contributes to the process oflearning. So also the earth c operates, through iis productive poWer, being fit sor the soWing of the seed. For thoro isno good os the very best instruction Without the exercise of the receptive saculty on the part of tho learner, not even of pr phecy, When thero is the absenco os docility on tho part of those Who hcar. For dry tWigs, bding ready to receive thepower of fire, are hindled with great case; and the sar-famed stone' attracis steol through amni , as the tear of the Suecinum drags to itself twigs, and amber seis chast in motion. And the substances attracted obey them, attracted by a subile
spirit, not as a cause, but as a Concurring Cause.
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knowle ' and primitive innocenco is knowledge. Repent-ance, then, is an effect of faith. For unless a man bellovo that to .hich ho was addictod to be sin, ho mill not abandonit; and is he do not bellove punishment to be impending overine transgressor, and salvation to bo the portion of him Wholives according to the commandmenis, he will not relam. Hope, ruo, is based on faith. Accordingly the follonomos Basilides defino faith to be, the assent of the foui to any o those things, stat do not affect the senses through not being present. And hope is the expectation of the possession of M. Necessarily, then, is expectation founded on faith. No. ho is fiathsul who koeps inviolably What is entrusted tollim; and we are entrusted With the ulterances respectingGod and the divino words, tho commanti along mitti theexecution of the injunctions. This is the fiathsul servant,
hom themselves is furet For the Voluntary assent to a
preceding demonstration is not supposition, but it is assentis something aure. Who is more powersul than God M. - liet is the Deble negative supposition os me op- posed to Him; as incredulity is a condition Which admira
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anticipation of pr comprehension. Expectation is an opinionabout the future, and expectation about other things is opinionabout uncertain . Confidenco is a strong judgment about a thing. Wherosore me belleve Him in Whom We have con
according to the covenant and the commandmenis; sincothese , Whicli are two in name and time, given in accordance
the apostle also says in the Epistio to tho Romans, Fortherein is the righteousness of God rovoaled irom satili tofaith,' toaching the ono salvation which srom prophecy to thoG0spei is perfected by one and tho fame Lord. This