CHAPTER XIII
C. XII. § 80-C. XIII. § 81] MISCELLANIES, BOOK VII.
and night he is filled with joy uttering and doing the precepts of the Lord, not only at dawn on rising, and at midday, but also when walking and lying down, dressing and undressing; and he teaches his son1, if his child be of that sex, never losing hold of the commandment and the hope, giving thanks always to God, like the creatures which give glory to God in Isaiah's allegory2. Patient under every trial he says The Lord gave, the Lord hath taken away". For such also was Job, he who <despising> the loss of his outward prosperity, surrendered everything else along with his bodily soundness, owing to his love to the Lord.
For it says he was upright and holy and eschewed all evil*.
But the word 'holy' implies that his whole management of life was just in things pertaining to God; and his knowledge of these things made him a gnostic. For neither, if good things come, should a man be engrossed by them, seeing they are merely human, nor again should he quarrel with them, if evil, but should be superior to both, treading the one under his feet, and passing on the other to those who are in need.
But let the gnostic be guarded in accommodating himself to others, lest accommodation should imperceptibly change into inclination.
CHAPTER XIII.
§ 81. He never remembers those who have sinned against him, but forgives them: wherefore also he has a right to pray
Forgive us, for we forgive5. For this too is one of the things which God desires, that we should covet nothing and hate none, for all mankind are the work of one Will. And perhaps our Saviour, in desiring that the gnostic should be perfect
1 Deut. vi. 7, xi. 19.
2 Isai. ii. 3.
3 Job i. 21.
* Job i. 1.
6 Matt. vi. 12. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. XIII. | | 81, 82]
MISCELLANIES, BOOK VII.
as the Father in heaven1, that is, as Himself,—our Saviour, who says Come ye children and I will teach you the fear of the Lord'2,—desires that the gnostic should no longer need the help given through the angels3,hut being made worthy should receive it from himself, and have his protection from himself by means of his obedience. The prayer of such an one is the claiming of a promise from the Lord. And in the case of his brethren who are in need the gnostic will not ask a superfluity of wealth for himself to distribute, but will pray that there may be to them a supply of what they need. For so he not only gives his prayer to the needy, but he provides that which comes through prayer in a secret and unostentatious manner. Poverty indeed and disease and such-like trials are often used for admonition, with a view to produce both amendment of the past and care for the future. In virtue of the prerogative of knowledge, such an one becomes an instrument of the Divine Goodness by asking for relief for the sufferers, and himself does the kind action, not from vainglory, but simply because he is a gnostic.
§ 82. We are told in the Traditions that the Apostle Matthias was wont to say on occasion ' If the neighbour of an elect person sins, it is the fault of the elect; for if he had conducted himself as reason dictates, his neighbour's reverence for such a life would have prevented him from sinning.' What shall we say then about the gnostic himself? Know ye not, says the Apostle, that ye are the temple of God*? The gnostic therefore is already holy and divine, carrying God within him and being carried by God. Certainly the Scripture represents sin as something alien, where it sells to the strangers those that fall away5. And by the words Look not with desire on another
1 Matt. v. 48.
2 Ps. xxxiv. 11.
3 Ps. xci. 11.
4 1 Cor. iii. 16.
6 Cf. Jud. ii. 11—14 &o. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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A»4s L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XIII. §§ 82, 83]
MISCELLANIES, BOOK VII.
mans wife1, it tells us in plain terms that sin is alien and contrary to the nature of the temple of God. Now the temple is either large like the Church or small like the individual who keeps safe the seed of Abraham*. He then who has God enthroned within him will not desire anything else. At any rate, leaving behind all hindrances and scorning all the distractions of matter, he cleaves the heaven by his wisdom, and having passed through the spiritual entities and every rule and authority3, he lays hold of the throne on high, speeding to that alone, which alone he knows. So blending the serpent with the dove1 he lives perfectly and with a good conscience, faith being mixed with hope as regards the expectation of that which is to come. For he feels that he has been made worthy to obtain the gift which he received, and that he has been translated from servitude to sonship6 in accordance with his understanding, being on the one hand not without a knowledge of God {or rather being known by Him6), and on the other hand showing in the end the effects thereof in a manner worthy of the grace received. For works follow knowledge, as the shadow the body.
§ 83. Being then fully assured that it will be better for him after his decease, he has good reason for not being troubled at anything that happens, nor is he suspicious <of any> of those things which come to pass for good according to the divine order; and since his conscience is void of offence, he does not shrink from appearing before the unseen powers after his death, having been purged, so to speak, from every stain of the soul. Hence he never prefers the pleasant or the expedient to the divine order, but trains himself by means of the commandments that he may be both well-pleasing to the Lord in all things and praiseworthy as regards the world, since all things rest upon the one Almighty God. It was to His own, we read, the Son of God came and His own children received Him not1.
1 Cf. Matt. v. 28, Prov. vi. 24, 25.
2 Joh. viii. 33 f., Gal. iii. 29 &c, 1 Joh. iii. 9.
3 Eph. i. 21, vi. 12.
4 Matt. x. 16.
6 Eom. viii. 15.
6 Gal. iv. 9. i Joh. i. 11.
M. C.
https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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