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man, While he remians ignorant, to philosophiae, not havingapprehended the idea Oi Wisdom ; since philosophy is au effortio grasp that Which truly is, and the studies that conducothereis. And it is not tho rondering of one' accomptishod in mod habita of conduci, but the knowing hoW we are to
God. I mean God the Sariour, by serving the God of tho universo through the Uigh Priest, the Word, by Whom Whatis in truth good and right is beheld. Piety is conduci sui, able and corresponding to God.
THESE three things, therelare, our philosopher attaches himself to: sint, speculation; second, the performance of the precepis ; thies, tho torming of good men;-Whicli, concurring, form tho Gnostic. Whichever os these is Wanting, the ele
os Canaan tho symbol of the worid and of decei of sufferings and afflictions; the oracle shows us What must beabstained hom, and what, being divine and not Worldj, mustbe observed. And when it is sald, The man stat doeththem shali live in them, ' it declares both the correction
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os opinion-nothing prevenis us from calling demonstrationtu ofold, the one resting on knowledge, the other on opinion; since also knowledge and foreknowledge are designated as tW sold, that whicli is essentialty accurate, that whicli is desective. And is not tho demonstration, Which Ure possess, that alone hicli is true, as being supplied out of the divino Scriptures, tho sacred writings, and out of the God-taught wisdom, according to the apostle 3 Learning, then, is also obedience
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consequence of the power of ono belloving that he would bomis . The demonstration, hoWeVer, Whicli resis ora opinionis human, and is the result of rhetorical arguments ordialectio syllogisms. For tho highest demonstration, toWhich we havo alluded, producos intelligent salth by tho adducing and opening up of the Scriptures to the fouis of those who desim to learii; the result of Which is knowledgosgnoris . For is What is adducod in order to prove the potniat issue is assumed to be true, as being divine and prophetic, manifestly the conclusion arriuod at by inferetico from it ili consequently bo inferred truly ; and the legitimate resultos tho demonstration mill be knowledge. When, then, thememorial of tho celestial and divino sood was commandedis be consecrated in the goiden pol, it Was sald, The omer
and thci tand,-os intellectual objecis. The Gnostic, there- fore, mill abstain froni errore in speech, and thought, and sensation, and action, having heard that he that ioohs soas to lust hath committod adultery; V M and reflecting that blessed are the puro in heari, sor they shali suo God; V' andvno ing this, that not What enters into tho mouili de- fileth, but that it is What coineth forti, by tho mouth that defiteth the man. For out of tho heari procoed thoughts.' 'This, as I thinh, is the true and just measure according to Uod, by whicli things capable os measurement Me meaSured, the decad whicli is comprehensive of man ; Whicli summarily
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body and foui, the svo senses, speech, the poWer of reprodumtion the intellectual or the spirituat faculty, or Whateveryou choose in cali it. And we must, in a Word, ascendinga ve est the others, stop at the mind; as also certainj in the universe overtoaping tho niue divisio , the fini consis,ing of the four elementa put in one place for eques intemchange ; and then the seven Wandering stare and the onethat mandera not, the ninth, to the perfeci number, Whita isabovo the nine,' and the tonin division, me must reach to
alter the creation. Whereforo the tithos both of tho ephahand of the sacrifices Wero presented to God; and the paschal ast began with tho tenth day, boing the transition iram alltro te, and irom ali objects of sense. Tho Gnostic is thereforo fixed by faith ; but the man whothinks himsoli wiso touchos not What pertaius to the truth, moved as he is by unstabio and wavering impulses. It is thereiare reason ly written, Cain went fortit irom the laesos God, and dwolt in tho land of Naid, over against Eden. μου Naid is interpreted eommotion, and Eden delight: and Falth, and KnoWledge, and Peaco are delight, hom whicli hethat has disobeyod is cast oui. But ho that is Wiso in his o neyes Will not so much as liston to tho b inning of the divine commandinenis; but, as is his oWn teacher, throwing off thureins, piunges Voluntarily into a billoWy commotion, sinhing
Reason, the governing principie, remaining unmoved and guiding the foui, is called iis pilol. For access to tho Immutabio is obtained is a truly immutabie means. Thus Abraham mas stationed besoro the Lord, and approachingspoke.' And to Moses it is sald, But do thou stand there
λ The tot here reada θέων, arising in ali probability laom the transcriber mistising the numerat θ for the above. 3 Prov. xi. 14, Septuagint; Thero no cou et is, the peopla las. '
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with me.' in And tho sollowers of Simon wish to be assimilated in manners to tho standing sorm Whicli they adore. Falth, the fore, and the knowledge of the truth, rendertho Qui, Which mahes them iis choice, alWays uniform andequabie. For congenial to the man os salsehood is sitiitinnand change, and turning aWay, as to the Gnostic are calmness,
and rest, and peace. As, then, philosophy has been brought into evit repute is pride and seinconceit, so also gnosis is salse gnosis called by the fame name; of Whicli the apostle riting says, 'O Timothy, keop that Whicli is committedio thy trusi, avolding the prosane and vain babblings and oppositions os science gnosis) falsely so called; whicli somo professing, have erred concerning the faith. Convicted by this ulterance, the heretics reject the Epistiesto Timothy. Woli, thon, is tho Lord is the truth, and wi dom, and poWer of God, as in truth He is, it is stlown that the real Gnostic is ho that knows Him, and His Father by
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suasive arguments for the confirmation os both the extremes.
For is, prophecy being one, one part is accomptishing and another is sulfilled; honco tho truth, both what is hoped forand what is past is confirmed. For it Was sint present; thenit hecame past to us; so that tho belles of what is past is tho prehension os a past event, and tho hopo which is futuro
the apprehension os a future event.
Αnd not only the Platonisis, but the Stoics, say that assentis in Our οὐ poWer. Ail opinion then, and judgment, and supposition, and knowledge, by Which me live and have pe petuat intercourse with tho human race, is an assent; Which is nothing olso than faith. And unialios Ming deiection homsaith, shows both assent and faith to be possessed os poWer; sor non-existence cannot be called privation. d ii you consider the truth, you mill find man naturally misted so asto ove assent to What is salse, though possessing the refources necessary for belles in the truth. The virtve, thon, thalencisses the church in ira grasp,' as the Shephord says, is
Falth, by hicli the elect of God ars saved; and that whichacta the man is Sel&restriant. And these aro solio ed by Simplicitri Knowledge, Innocence, Decorum, Love,' and ali
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mys, the Lord is to be feared in order in edification, but nottho devii to destruction. And again, tho woris of the Lord-that is, His commandments are to be loved and dono; butthe woris of the devit ars to bo dreaded and not done. Forthe fear of God trains and restores is love; but the fear of the woris of the devii has liatred dwelling along With it. The fame also says that repentanco is high intelligenco. For hothat repents of What he did, no longer does or sus M lio did. But is torturing himself for his sins, he benefiis his foui. Forovenem os stas is there ore different hom repentance; but both shou What is in Our poWer.V
transgression, a second repentance; so that should any onebo tempted astor his calling, overcome by force and haud, hemay receive stili a repentance not to be repented os. - Foris me sin missutly aster that we have received the knowledgo
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of tho truth, there remaineth no more a sacrifice sor sins, but
tion. Which shali devour the adversaries. in But continuat and successive repentings for sins differ nothing from the case of thoso who have not belleved at ali, excepi only in their consciousness that they do sin. And I know not whicli of tho twois Worsi, Whether the case of a man who sins knoWin y, or ofone Who, aster having repented of his sins, transgresses again. For in the process of proos sin appears on each side,-the sinwhieli in iis commission is condemned by the worker of the iniquity, and that of the man who, foreseeing What is about to be done, yet pura his hand to ii as a wichedness. And howho perchance grati fies himseli in anger and pleasure, gratisos himsoli in ho knows What; and he Who, repenting of that in which ho gratified himself, by rushing again intopleasure, is near neighbour to bim Who has sinned wilfully at first. For one, Who does again that os Which he has repented, and condemning What he does, performs it Willingly.Ηe, then, Who from among the Gentiles and Dom that oldliso has botaken himself to fiath, has obtained largiveness of
For frequent repentance and readiness to change eastly Dommant os training, is the practice of sin again. The frequentashing os largiveness, then, for those things in Whicli me osten
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Appetito is then the movement of the mind to or hom somethingi Passion is an excessive appetite exceeding the mea- fures os reason, or appetito unbridled and disobodioni to tho Word. Passions, then, are a perturbation of the foui contraryto nature, in disobedienco to reason. But revolt and distraction and disobedienco are in Our oWn pomer, as obedienco is in Our po er. Wheresore voluntary actions are judged. But should one examine each one of the passions, he will findthem irrationes impulses.
WHAT is involuntary is not matter for jud ent. But thisis imosold, hat is done in ignorance, and what is donethrouo necessi . For how will you judge concerning those Who are said to sin in involuntary modes ' For either one eW not himself, as Cleomenes and Athamas, Who were mad; or the thing whicli ho does, as 2Eschylus, who divulged the mysteries on the stago, Who, being tried in the Areopagus, Wasabsolved on his shoWing that he had not boon initiated. Orone hnows not What is done, as he who has let off his antagonist, and flain his domestic instead of his enemy; or that by whicli it is done, as he who, in exercising With spears having butions on them, has hilled some one in consequencs
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WHAT is voluntary is cither What is by destre, or What is ischoice, or What is os intention. Closely allied to each otherare these inings-sin, mistae, crime. It is sin, lar example, to live luxuriousj and licentiously; a missortune, to Wound