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action, so also ali action of the Gnostic may be callod right action; that of the simple bellevor, intermediate action, notyet perfected according to Nason, not yet made right accord- ing to knowledge ; but that os every heathen again is sinsul. For it is not simply doing well, but doing actions With a certain aim, and acting according to reason, that the Scriptures exhibit as requisite. As, then, lyres ought not to bs touched by thoin Who ars
destituto os skill in playing the lyre, nor flutes by those Whoare nnshilled in flut playing, netther are those to put theirhand to assaira Who have not knowledge, and know not hoWto use them in the wholo' of lila. The struggle for freedom, then, is Waged nos alone by the athlotes of battios in Wars, but also in banquela, and in bed, and in the tribunals, by those Who are anointed by the Word,
Who are ashamed to beeome the captives of pleas es.
The author rechons threo Unda os actions, ino fimi of mhich is κατόρθωμα, right or perieci action, Which is characteristic of the perfectnian and Gnostic alone, and raisis him 0ἰς την ἀνωτάτω δοξαν to the height of Hory. The second is the clam of των μέσων, medium, Or intermediate actions, Which are done by lem perfeci bellevera, and procurea lomer grado os glory. In tho inlad place ho rechona sinies actio ἀμαρτνεικώς , viain ars dono by thoae Who fiat aWay laom salvation Porier . ' To produce this aenas, καθῆκεν of tho tot ia by Potter changed into
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These climen abodes, whicli are three, ars indicated by thonumbers in the Gospel-tho thirty, the fix , the hundred. And the persect inheritanco belongs to those Who attain to a persect man,' according to the imago os the Lord. Andilio likeness is not, as some imagine, that of the human form; for this consideration is impious. Nor is tho likenoss to thosiret cause that whicli consista in virtus. For this ulteranceis also impious, being that of thoso who have imagined that virtuo in man and in the fovereim God is the fame. Thou
to become as the Master, ' saith tho Mastor. To tho lik ness os God, then, ho that is introduced into adoption and
Through the knowledge, then, as appears, of a bad and good lite is tho Gnostic faved, understanding and executing moro than the scribes and Pharisees. si Exert thysol
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tongue of instruction, so as to know in suason When it is
requisite in speah a Word; '' not in tho Way os testimonyalone, but also in the way of question and answer. Andthe instruction of ths Lord opens my mouth. y It is theprerogative of the Gnostic, then, to know hoW to mae use of speech, and when, and hoW, and to whom. And already the apostle, by saying, - Aster the rudiments of the worid, and not alter Christ, ' mahos the assoveration that the Hellenic Daching is elementa , and that oi Christ perieci,as me have Hready intimated besore. μου tho Wild olive is insertod into the fainem of the olivo,' ' and is indeod of tho fame specios as the cultivatin olives. For the grast usus as soli tho tres in which it isennasted. NoW ali tho planis sprouted forin simultan Ousj in consequence of tho divine ordor. Whereiore also,
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nutriment hom iis growing in the wild one; and it gela
accustomed, as it Were, to secrete the nutriment, becomingstus assimilatedy to the falneis of the cultivaled tree.
So also the philosopher, resembling the wild olive, in haring
much that is undigested, on account of his devotion to thesearch, his propensi in folio , and his eagerness to seigetho fainem os ius truth; lf he get besides the divine poWer, through faith, by being transplanted into the good and mild knowledge, lihe the Wild olive, engraited in the truly fairand morciful Word, he both assimilates the nutriment thalis supplied, and becomes a fala and good olive trae. For en- graiting mahes Worthless sit is nobie, and compelf the barrento bo fruities by the ari os culturo and by gnostio skill . Disserent modes of engrafing illustrative os disserent kinia os
say that engrasting is effected in four modes: one, thalin which tho grast must be fitted in botweon tho wood and thobaa; resambling the way in Whicli me instruct plain peoplo belonging to the Gentiles, Who receive the word superficially. Anoster is, When the wood is clest, and thero is insertod in ittho cultivaled branch. And this applies to the caso of those ho havo studied philosophy; sor on culting throno stela domas, the achnowledgment of the truth is produced in them. So also in the case of the Jews, by opening up the old stament, the neW and nobis plant of the olive is inserted. Tho thies mode of ongrasting applies in rustim and heretim,
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in truth, of most service in the case os cultivaled treses.
somelioW transplanted by distribution, according to the circumscribed capaci of each one, but Without being circumscribed. Knowle e and love. No' discoursing on hnowledge, Solomon speias thus: For Wisdom is resplendent and sadeless, and is easilybeheld by thoso Who love her. Sho is besorehand in mahingliersoli known to those Who destro hor. IIo that rises early
contemplated, that is, by ali discipline. Then ho furioins, adducing love, Whicli periecta by syllogistic Nasoning and
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true propositions, draWing thus a most convincing and truo inserenco, For the beginning of her is tho truest destre os instruction,' that is, os knowledge; μ prudence is the love os instruction, and love is the keeping of iis laws; and attentionto ita laws is the confirmation os immortali ; and immortali causes nearness to God. The destre of wisdom leati, then, to tho hingdom.' For he teaches, as I thin that true instruction is desim for knowledge; and the practical exercise of instructionproduces love of knowledge. And love is the keeping of the commandments which lead to knowledge. Αnd the keeγing of them is the establishment of the commandinenis, homwhicli immortaliu resulta. μ d immortality brings usnear to God.V
say that a prooi is either the antecedent, or the coincident, or the consequent. The discovery, then, of What is fought
quim these universals are found, a person and a subjeci, that M hicli is truly the truth is stlown to be in Our hands Hono. For the Son os God 1s the person of tho truth Which is
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vatis over the opposition os every one Whateuer, and thoassauit of the wholo Worid. But since this is consessedly ostablished by eternat sacra and reasons, and each one Who thinks that there is no Pr vidence has atready been seen to deserve punishment and not contradiction, and is truly an athelat, it is our aim to di oover What doing, and in What manner living, WE shali reachthe knowledge of the fovereign God, and hoW, honouring the Divini , we may become authors of our OWn salvation.
reason We, selecting testimontes from the divine oracles,
boast os loarning tho truth by the Son of God, prophesied atfirst, and then explained. Philosophy and heresias, atri in diseovering the truth. But the things which c operato in tho discovery of truthare not to be rejected. Philosophy, accordingly, Whicli proclaims a Providunce, and tho recompenso os a life of felici , and the punishment, on the oster haud, os a lite os miserriteaches theolo; comprehensiveb; but it does not preservo accura and particular potnis; sor neither respecting the Son of God, nor respecting the economy os Providepce, domit treat similarly with us; for it did not Inow ho morshipos God. Wherosore also the heresios of the Barbarian philosophy, although they speah of one God, though they sing the pruises of Christ, speis Without accura , not in accordanoe With truth; for they discovor another God, and receive Christnot as the prophecies delivor. But their falso dogmas, Whilother oppose tho conduci that is according to the truth,
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are against M. For instance, Paul circumcised Timothybecause of the JoWs who belleved, in ordor that those whohad received their training from the law might not revolt frem tho faith through his breahing suci, potnts of the lawas Were underat d more carnalty, knowing right weli that circumcision does not justi sy; sor lio professed that Wallthings were for an conformity, preserving those of thodomas that Were essentiat, that ho might gain all. y AndDaniel, under the ring of the Perstans, moro the chain, 'though he despised not the amiction os the people. The liars, then, in realiu ars not those Who for the sine of
the scheme os salvation conform, nor those Who ere in minute
minis, but those Who are Wrong in essentiais, and reject the Lord, and as far as in them lios deprivo the Lord of the truoteaching; Who do not quoto or deli ver tho Scriptures in amanner Worthy of God and of the Lord; for tho depositrendered to God, according to tho teaching of the Lord by His apostles, is the underetanding and the practice of the godlytradition. And What yo hoar in the oar' that is, in a hiddenmatiuer, and in R mystery sor such things are figuratively saidio be spoken in the ear)- proclaim,' He says, on the hous tops,V understanding them sublimely, and delivering them in aloiu strata, and according to the canon os the truth explaining the Scripturos; for neither prophecy nor the Saviour Himselfannounced ius divina mysteries simply so as to be eastly apprehended by ali and suud , but expressed them in parabies. The apostles accordingly say of the Lord, that He spalis allthings in parabies, and without a parabie spake He nothingunto them; '' and u Hl things were made by Him, and
sequently also prophecy and the law were by Him, and weros hen is Him in parabies. - But ali inings ars right,'
says the Scripture,' fore thom Who underatand, thatis, in e Who receive and observo, according to the ecclesiastical rute, the exposition of tho Scriptures explained by Ηim; and the ecclesiastical rule is tho concord and harmony of
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exista in those who aro deified; but stat Mincontroi is momtal, and subsista in those Who philosophiete, and are not yet wiso. But is virtuo is divine, so is also the knowledge of it; while fel Dcontroi is a sori os imperfeci misdom Which aspires aster Wisdom, and exeris iueis laboriously, and is not contemplative. As certain ly righteousness, being human, is, asbeing a common thing, subordinate to holiness, Which s sisis through the divine righteousness; for the righteo nemos the perfeci man does not rest on civit contracta, or on the prohibition of law, but floWs irom his oWn spontaneous actionand his love to God. Masons for the meaning of Seriptura being veiled. For many reasons, then, the Scriptures hide the sense. Firet, that me may become inquisitive, and be ever on thematch for tho discovery of the words of salvation. Then itwas not sultabis for ali to underatand, so that they might not receive ham in consequenco os taking in another sensetbe things declared for salvation by tho Holy Spirit. Where- foro tho holy mysteries of the prophecies are velled in theparabies-preserved sor chosen men, selected to knowledgo in consequence of their faith; for the style of tho Scripturesis parabolic. Wheresoro also the Lord, Who was not of themorid, came as one Who Was os the worid in men. For Howas clothed With ali virtuo; and it mas His aim to load man, the foste child of the worid, up to the objecta os inteuieci, and to tho most essenties truths by knowledge, Dom oneworid to another. Wherelare also Ho employed metaphorical description;