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to approximate in character in the divine natura. For thogood man, standing as the boundarγ bet em an immortaland a mortes nature, has feW needs; having mandi in com
rationat sols-controi to Want feW things. What reason is iners in tho lam's prohibiting a man homμ .earing Woman's clothingi' Α Is it not that it Would havo usto be manly, and to bs effeminate netther in person and actions, nor in thought and word For it Would have tho man, that devotes himself to the truth, in bo masculine both in acts of Endurance and patience, in lis' conduci, Word, and disciplineis night and by day; even ii the necessi Were to occur, of
Theas morda are more Icio Philo Judaeus, L 740, than Gose M
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Wisdom into impletu, throno licentio ness, the HebreWs When mahing War against tbem' For, having seduced themisom a grave mode of lise, and by their beauty ensnared them in Wanton deligitis, they made them insane upon idolsacrifices and strange momen; and overcome by Women and
one of tho fame race and sentimenis, and a participator in the samo Word; deeming it right not to tae usurysor money, but With open hanci and heari in beston onthose who need. For God, the author and tho dispenser ossuch grace, tines as fuit te usury the most precious thingsto bo found among men-mildness, gentieness, magnanimi , reputation, renoWn. Do you not regard this command as
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ungrudon y. d in the viningo it prohibited the grap gatherere iram going bach again on What had been test, and Dom gathering the fallen grapes; and the fame injunctionsare oven to the olive atherem.' Besides, tho tithes of tho fruits and of tho flocks tanght both ploty tom ards the
itiat κε aro instructed in piety, and in liberali , and injustice, and in humanity by the laW. For does it not command tho land to bo test fallo in the seventh year, and bici the poor Dari sty uso the fruits that grow is divino ageneri nature cultivating the ground for bohoos of ali anda diγ HOW, then, can it bo maintainod that the law is not humane, and isse teacher of righteousness Τ Again, in the fiftieth year, it ordered the samo thium to be performed asin the seventh; besides restoring to each one his own land, is hom any circumstance he had parted Mith it in tho mean-
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time; sotting bounds to the destres of those Who covet posse ston, by measuring the period of enjοyment, and choosing thatthose Who have paid the penalty os protracted penury should not suffer a lis long punishment. μ But alms and acts of faith are royal guards, and blossing is on the head of him Who
he shows lovo to ono like himself, because of his love to tho Creator of the human race. The abou mentioned particularaliave other explanations more naturat, both respecting rest and the recovery of the inheritance; but they are not discussedat present.
one of that race, or any one in the worid. And enemies,
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THE MISCELLANTES 53 although dra n up besore the walis attempting to tae the
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spring of menithough long ago and propheticassy, the la , in
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the a V mentioned commandment, throw a chech in the wayos their crueity. For is it prohibiis the progeny of the ire
tional creatures to be separated hom the dam before suching, much more in the case of men does it provido beioreliand a cure for crueity and savageness os disposition; so that evenis they despiso nature, they may not despiso teaching. Forthey are permitted to satiate thomsolves With hids and lambs, and perhaps thero might be some excuse for separating the progeny from iis dam. But What cause is thero for tho exposure of a child For the man who did not destro toboget children had no right to maro at firat; certainly notio limo become, through licentious indulgence, tho murderer of his ehildren. Again, the humane law sorbids siving the of spring and the dam together on the fame day. Thencoalso tho Romans, in the case of a pregnant Woman being condemned in death, do not allow her to undergo punishment tilistis is delivered. The law, too, expressty prohibiis the sivingos such animias as are pregnant illi they have brought fortii,
remotely restraining the proneness of man to do Wrong toman. Thus also it has extended iis clemen cy to tho irrationalereatures; that from the exercise of humanity in the case of creatures of different species, me might practise among those of the samo species a large abundance of it. Those, to
in tho case of the animais; and at the samo time teach-
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a ter tho tris has atta ed maturity. This type os hvsbandry may serve as a mode of instru
tion, teaching that κε must cui the gro ths of sins, and tho elem Meeds of the mind that spring up round tho vitia fruit, illi the shoot of faith is perfected and comes atrong. For in tho laurili year, since there is need of time to him that is being solidly instructed, the laur virtuos ara cons
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Meoming ministers of the divine grace, ought to soW thebe sis of God, and mahe those Who approach us nobio and good; so that, as far as possibie, the temperate man may mahe othera continent, he that is manly may mahe themnoble, ho that is mise may mahe them intelligent, and theiust may mahe inem just.
THE TRUE GNOSTIC IS AN IMITATOR OF GOD, ESPECIAL IN BENEFICENCE.
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menta of it, being restored hom What he was; and the wholo is named irom a pari. But nobility is itsoli exhibited in choosing and practisingwhat is best. For What benefit in Adam Was such a nobili as he had ' No mortat was his sather; for lio himsolswas fallier os men that aro born. What is baso he readilycliose, follo ing his mite, and neglectod What is truo and good; on Whicli account he excitanged his immortal liso fora mortal liso, but not for over. And Noah, whose originwas not the fame as Adam's, Was saved by divine care. Fortio took and consecrated himself to God. And Abraham, who had childron by three Wives, not for the indulgence of pleasure, but in the liope, as I think, os multiplying the raceat the first, Was succeeded by one alone, Who Was heir of hissathers blessings, Rhilo the rest mere separated from thefamib; and of the tMns Who sprang from him, the youngerhaving won his sather's favour and received his prayers, became heir, and the elder served him. For it is the greatost boon to a bad man not to be mastor of himself. And this arrangement Was prophetical and typicat. And thatali things belong to the wise, Scripture clearly indicates Whenit is sald, Because God hath had mercy on me, I have allthings. 'δ For it teaches that we are to destre one thing, bywhicli aro ali things, and what is promised is assigned to the Worthy. Accordingly, the good man vilio has becomo heir of the hingdom, it registors also as sello Qitigen, throuo divine Wisdom, with the righteous of the olden time, Who undertho law and before tho laW lived according to iam Whoso deeds have become laWs to us ; and again, teaining that the wise man is hing, introduces peopte os a different race, saying to him, Thou ari a hing bosors God among us; those vilio Were governed obeying the good man of their oWnaccord, from admiration of his virtve.
NoW Plato the philosopher, defining the end of happiness, sus that it is likenem to God as far as possibie; whether concurring With the precept of the laW sor great