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nistration sor Him Who put fallJ in subjection to Him.
trians tho Gnostic is mysteries, and the bellevex by goodliopes, and the hard of heari by corrective discipline through
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of the inferior angeis. For by an ancient and divine orderthe angeis are distributed among the nations.' But the glo of those who bellove is the Lord's portion.'' For either the Lord does not care for ali men; and this is the case either
His beneficonce both to Greelis and Barbarians, even to those of them that were predestinarad, and in due time called, thesaithful and eleci. Nor can He who called ali equally, and assigned speciat honours to those who have bellavod in aspecialty excellent Way, ever eno any. Nor can He Who is
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be; Who, for His excesssing love to human flesti, despisingnot ita susceptibility to suffering, but investing Himself withit, came for the common salvation of men ; for tho faith of those Who have chosen it, is common. Nay more, He Willnever neglect His oWn Work, because man alone os ali thoother living creatures Was in his creation endo ed with a conception os God. Nor can there be any other beller and more sultable govern ment for men than that whicli is ap-
It is then alWays proper for the one Who is superior bynature to bo over the inferior, and for him Who is capable os managing aught weli to havo the management os it assignedio him. Now that whicli truly rules and presides is the Divino Word and His providence, whicli inspecta est things, and d spises the care os nothing belonging to it. Those, then, Who ch se to belong to Him, are those whoare persected through faith. IIo, the Son, is, is tho Will
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sensitive flesti, He came to fhow man what Was possiblethrough obedience to the commandinenta. Being, then, the Father's poWer, He eastly prevatis in What He Wishes, leavingnot even the minutest mint of Ηis administration unattendedio. For other iso the whole would not have been mollexecuted by Ηim. But, as I think, characteristic of the highest pomer is the accurate scrutiny of ali the paris, reaching even to the minutes terminating in tho fini Administrator of the universe, Who by the will of the Father direcis the salvation of ail; fome
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and tho blessed prige, Who cliose them. But, on the other hand, they allo ed him Who had boon dolioted with vice to consort with the objecis of his choico; and, on the other hand, that the foui, Whicli is ever impro ing in the acquisition of virtve and the increase of righ, eo ness, should obtain a better place in the universe, astending in each step of advancament toWards the habit os impassibili , till it come to a perfeci man,'' to the excellenco at once of knowledge and of inheritance. These salutary revolutions, in accordance With the orderos change, are distinguished both by times, and places, and honoura, and cognitions, and heritages, and ministries, a cording to the particular order of each change, up to the transcendent and continuat contemplation of tho Lord in eterni . Νοπ that whicli is lovable leads, to the contemplation ofitself, each one Who, from love of knowledge, applies himself entirely to contemplation. Where ore also the Lord, draWing the commandmenis, both the strat Whicli . Ηo gave, and the second, from one fountain, netther allowed thoso who mere besore tho iam to be Without lam, nor permitted those Who Woro unacquainted With the principies of tho Barbarian philosophy to bo without restraint. For, havingsurnished the ons With tho commandmenta, and the other
every one Who belleves not is Without excuse. For is adisserent process of advancemont, both Greeh and Barbarian,
He leati to tho persection which is by faith. d is any one of the Greelis, passing over the preliminarytraining of the Hellenic philosophy, proceeds directly to the
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truo teaching, he distances othera, though an unlettered man, by choosing the compendious procera os salvation by faithis persection. Everything, then, Whicli did not hindor a man's choico from being free, He made and rendered auxiliary to viriue, in ordor that there might be revealed somehow or other, evento those capable of seeing but dinaly, the one only almighty, good God-srom eternity to eternity saving by His Son. And, on the other hand, He is in no respect whatever thecause os evit. For ali things aro arranged With a vieW totho salvation of the univered by the Lord of the universe, both generalty and particularly. It is then the function o
the righteousness of salvation to improve everything as faras praeticable. For even minor mattera are arranged witha view to tho salvation os that whicli is beller, and sor anabodo sultable sor people's character. NoW everything thatis virtuous changes for the Miter; having as the proper cause of chango the free choice of knowledge, Whicli thosoul has in iis oWn poWer. But necessam corrections, throughthe goodness of tho great overseeing Judge, both by thoattendant angeis, and by Various acts of anticipative judyment, and by the perfect judgment, compei egregious sinnersto repent.
Instein of Δόμενος, Sylburgius pro ses ἀλαμενος, mining n leop byliath to perfection. The reining varies here. For Oia-εις of the tot, Helasius and the Latin translator inopi οἰάείαν, Which, on the Whole, Mema preserable to
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tire from among the entire, reaching places better than tho iter places, embracing the divine vision not in mirrora orby means of mirrors, but in the transcendently clear and
absolutely pure insatiabie vision Whicli is the privilege of intensely loving fouis, holding sestivat through endlem ages, remain honoured with the identi os ali excellenco. Suchis tho vision attainablo by the puro in heart. y This is stosunction os the Gnostic, who has been perfected, to have converse With God through the great Ηigh Priest, being madolike the Lord, up to the measure of his capacity, in the whole
service of God, Which tends to the salvation os men, throughcare of the beneficence Whicli has us for iis objeci; and onthe other side through Worship, through teaching and through boneficence in deeds. The Gnostic even forma and creates himself; and besides also, he, lihe to God, adorna those Whohear him; assimilating as sar as possible the moderation
rules os gnostic assimilation. I amrm that theso virtuos are a sacrifice acceptabie in the figlit os God; Scrip
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those Who attempt idly to calumniato the La . Anil sorthis reason me rightly do not sacrifice to God, Who, needing
But thoin Who have not seen the seindetermination os the
For the son gratifies a good sather, is alioWing himself νω and like his fallier; and in like manner the subjeci, tho
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meaknem os matter, and the involuntary impulses of ign rance, and in his stupidity) irrationat necessities; he whohas bocome a Gnostic has through instruction superiori ovor these, as ii they were wild beasta; and in imitation os the divine plan, he does good to such as are Willing, as sar ashe can. And is ever placed in authori , like Moses, he willrule for the salvation os the governed; and will tame Wil inessand faithlossness, by recording honour sor the most excellent, and punishment for the wiched, in accordance With reason fortho salie os discipline. For pre-eminently a divine imago, resembling God, is thesοul os a righteous mali; in whicli, through obedience to the commandS, as in a consecratod spol, is unciosed and enshrinedihe Leader os mortals and of immortals, King and Parent OiWhat is good, Who is truly law, and right, and eternat Word, being the one Saviour individually to uach, and in commonto ali. He is the true Only-begotien, the express image of the ορο of tho universal King and Almighty Father, Whoimpresses On the Gnostic the seat of the perfeci contemplation, according to His o n imago; so that there is noW athird divine imago, mado as far as possibie like the SecondCause, the risentiat Liso, through which wo live tho truelise; tho Gnostic, as κε regard him, being described as mo6ing amid things sum and wholly immutabie. Ruling, then, over himself and Miat belongs to him, and possessing a sum grasp os divine science, he mahes a genuine approach to the truth. For the knowledge and apprehension os intellectual objecti must necessarily be called certain scientific knowledge, whose function in referenco in divinΘthings is to consider What is the Firet Cause, and whatthat by whom ali things wero made, and Without Whom nothing was made;Vk and what things, on the other hand, are M pe asive, and what as comprehensive; What con-join , What disjoined; and what is the position Which eachone of them holds, and what power and What service each contributes. And again, among human things, What man
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himself is, and What he has naturalty or preternaturally; and hοw, again, it becomes him to do or to suffer; and what are his virtuos and what his vices; and about things good, bad, and indifferent; also about sortitude, and prudence, and self- restraint, and the virtuo Which is in ali respecis complete,namely, righteouSneSS. Further, he employs prudence and righteousnem in the a quisition Oi Wisdom, and fortitude, not only in the enduranceos circumstances, but also in restraining ' pleasure and destre, griei and anger; and, in generat, to mithstand3 everythingwhich either by any torcs or fraud entices us. For it is notnecessary to endure vices and viriues, but it is to be pe suadod to bear things that inspire seis.
Accordingly, pain is found beneficiat in the healing ari, and indiscipline, and in punishment; and by it men's manners are eo rected to their advantage. Forms os sortitude are endurance,
magnanimi , high spirit, liberality, and grande . And forthis reason he netther meets with the blatne or the bad opinionos tho multitudo; nor is he subjected in opinions or flatteries. But in tho indurance os totis and at tho samo time' in tho di charge os any duty, and in his manly superiori to ali circumstances, he appears truly a man ἀνηρ) among the rest os humanbeings. And, on the other hand, maintaining prudence, heexercises moderation in the calmness os his foui; receptive of What is commanded, as of What belongs to him, entertaining aversion to What is base, as alien to him; become decoroua and supramundane,' he does everything With decorum and inorder, and transgresses in no respeci, and in nothing. Richlio is in tho highest degres in destring nothing, as havingieW Wandi; and being in the midst os abundance of ali good through the knowledge of the good. For it is tho fidit effectos his righteousness, to love in spend his time and associato