3. For my part, I, — who, after much and long-continued bewilderment, attained at last to the discovery of the simple truth, which is learned without being recorded in any fanciful legend; who, unhappy that I was, barely succeeded, by God's help, m refuting the vain imaginations of my mind, gathered from theories and errors of various kinds; who so late sought the cure of my mental obscuration, in compliance with the call and the tender persuasion of the all-merciful Physician; who long wept that the immutable and inviolable Existence would vouchsafe to convince me inwardly of Himself, in harmony with the testimony of the sacred books; by whom, in fine, all those fictions which have such a firm hold on you, from your long familiarity with them, were diligently examined, and attentively heard, and too easily believed, and commended at every opportunity to the belief of others, and defended against opponents with determination and boldness, — I can on no account rage against you; for I must bear with you now as formerly I had to bear with myself, and I must be as patient towards you as my associates were with me, when I went madly and blindly astray in your beliefs.
4. On the other hand, all must allow that you owe it to me, in return, to lay aside all arrogance on your part too, that so you may be the more disposed to gentleness, and may not oppose me in a hostile spirit, to your own hurt. Let neither of us assert that he has found truth; let us seek it as if it were unknown to us both. For truth can be sought with zeal and unanimity if by no rash presumption it is believed to have been already found and ascertained. But if I cannot induce you to grant me this, at least allow me to suppose myself a stranger now for the first time hearing you, for the first time examining your doctrines. I think my demand a just I:\Ial. iv.
' John: one. And it must be laid down as an understood thing that I am not to join you in your prayers, or in holding conventicles, or in taking the name of Manichjeus, unless you give me "a clear explanation, without any obscurity, of all matters touching the salvation of the soul.
CHAP. 4. PROOFS OF THE CATHOLIC FAITH.
5. For in the Catholic Church, not to speak of the purest wisdom, to the knowledge of which a few spiritual men attain in this life, so as to know it, in the scantiest measure, indeed, because they are but men, still without any uncertainty (since the rest of the multitude derive their entire security not from acuteness of intellect, but from simplicity of faith,) — not to speak of this wisdom, which you do not believe to be in the Catholic Church, there are many other things which most justly keep me in her bosom. The consent of peoples and nations keeps me in the Church; so does her authority, inaugurated by miracles, nourished by hope, enlarged by love, established by age. The succession of priests keeps me, beginning from the very seat of the Apostle Peter, to whom the Lord, after His resurrection, gave it in charge to feed His sheep, down to the present episcopate.
And so, lastly, does the name itself of Catholic, which, not without reason, amid so many heresies, the Church has thus retained; so that, though all heretics wish to be called Catholics, yet when a stranger asks where the Catholic Church meets, no heretic will venture to point to his own chapel or house. Such then in number and importance are the precious ties belonging to the Christian name which keep a believer in the Catholic Church, as it is right they should, though from the slowness of our understanding, or the small attainment of our life, the truth may not yet fully disclose itself. But with you, where there is none of these things to attract or keep me, the promise of truth is the only thing that comes into play. Now if the truth is so clearly, proved as to leave no possibility of doubt, it j must be set before all the things that keepi me in the Catholic Church; but if there is | only a promise without any fulfillment, no one* shall move me from the faith which binds my' mind with ties so many and so strong to the Christian religion.
CHAP. 5. AGAINST THE TITLE OF THE EPISTLE OF AIANICH^US.
6. Let us see then what Manichasus teaches me; and particularly let us examine that treatise which he calls the Fundamental Epistle, I Chap. VI.]
AGAINST THE EPISTLE OF MANICHyEUS.
in which almost all that you believe is contained. For in that unhappy time when we read it we were in your opinion enlightened. The epistle begins thus: — " Manichteus, an apostle of Jesus Christ, by the providence of God the Father. These are wholesome words, from the perennial and living fountain." Now, if you please, patiently give heed to my inquiry. I do not believe Manichaeus to be an apostle of Christ. Do not, I beg of you, be enraged and begin to curse. For you know that it is my rule to believe none of your statements without consideration. Therefore I ask, who is this Manichceus? You will reply, An apostle of Christ. I do not believe it. Now you are at a loss what to say or do; for you promised to give knowledge of the truth, and here you are forcing me to believe what I have no knowledge of. Perhaps you will read the gospel to me, and will attempt to find there a testimony to Manichaeus. But should you meet with a person not yet believing the gospel, how would you reply to him were he to say, I do not believe? For my part, I should not believe the gospel except as moved by the authority of the Catholic Church/ So when those on whose authority I have consented to believe in the gospel tell me not to believe in Manichccus, how can I but consent? Take your choice. If you say. Believe the Catholics: their advice to me is to put no faith in you; so that, believing them, I am precluded from believing you; — If you say. Do not believe the Catholics: you cannot fairly use the gospel in bringing me to faith in Manichaeus; for it was at the command of the Catholics that I believed the gospel; — Again, if you say, You were right in believing the Catholics when they praised the gospel, but wrong in believing their vituperation of Manichaeus: do you think me such a fool as to believe or not to believe as you like or dislike, without any reason? It is therefore fairer and safer by far for me, having in one instance put faith in the Catholics, not to go over to you, till, instead of bidding me believe, you make me understand something in the clearest and most open manner. To convince me, then, you must put aside the gospel. If you ' keep to the gospel, I will keep to those who ' ommanded me to believe the gospel; and, in obedience to them, I will not believe you at all. But if haply you should succeed in finding in the gospel an incontrovertible testimony to the apostleship of Manichaeus, you will weaken my regard for the autliority of the Catholics who bid me not to believe you; md the eifect of that will be, that I shall no ' LThis is one of the earliest distinct assertions of the depend-' nee of the Scriptures for authority on the Church.— A. H. N.]
longer be able to believe tlie gospel either, for it was through the Catholics that I got my faith in it; and so, whatever you bring from the gospel will no longer have any weight with me. Wherefore, if no clear proof of the apostleship of Manichaeus is found in the gospel, I will believe the Catholics rather than you. But if you read thence some passage clearly in favor of Manichasus, I will believe neither them nor you: not them, for they lied to me about you; nor you, for you quote to me that Scripture which I had believed on the authority of those liars. But far be it that I should not believe the gospel; for believing it, I find no way of believing you too. For the names of the apostles, as there recorded,^ do not include the name of Manichaeus. And who the successor of Christ's betrayer was we read in the Acts of the Apostles; 3 which book I must needs believe if I believe the gospel, since both writings alike Catholic authority commends to me. The same book contains the well-known narrative of the calling and apostleship of Paul.'' Read me now, if you can, in the gospel where Manichaeus is called an apostle, or in any other book in which I have professed to believe. Will you read the passage where the Ford promised the Holy Spirit as a Paraclete, to the apostles? Concerning which passage, behold how many and how great are the things that restrain and deter me from believing in Manichaeus.
CHAP. 6. — WHY MANICH^US CALLED HIMSELF AN APOSTLE OF CHKIST.
7. For I am at a loss to see why this epistle begins, " Manichaeus, an apostle of Jesus Christ," and not Paraclete, an apostle of Jesus Christ. Or if the Paraclete sent by Christ sent Manichaeus, why do we read, " Manichaeus, an apostle of Jesus Christ," instead of Manichaeus, an apostle of the Paraclete? If you say that it is Christ Himself who is the Holy Spirit, you contradict the very Scripture, where the Lord says, " And I will send you another Paraclete." 5 Again, if you justify your putting of Christ's name, not because it is Christ Himself who is also the Paraclete, but because they are both of the same substance, — that is, not because they are one person, but one existence \tion quia unus est, sed quia unuin su/it'\, — Paul too might have used the words, Paul, an apostle of God the Father; for the Lord said, " I and the Father are one. "^ Paul nowhere uses these words; nor does any of the apos- * John x. 30.
[Chap. VIII.
ties write himself an apostle of the Father. Why then this new fashion? Does it not savor of trickery of some kind or other? For if he thought it made no difference, why did he not for the sake of variety in some epistles call himself an apostle of Christ, and in others of the Paraclete? But in every one that I know of, he writes, of Christ; and not once, of the Paraclete. What do we suppose to be the reason of this, but that pride, the mother of all heretics, impelled the man to desire to seem to have been sent by the Paraclete, but to have been taken into so close a relation as to get the name of Paraclete himself? As the man Jesus Christ was not sent by the Son of God, that is, the power and wisdom of God — by which all things were made, but, according to the Catholic faith, was taken into such a relation as to be Himself the Son of God — that is, that in Himself the wisdom of God was displayed in the healing of sinners,— so Manichseus wished it to be thought that he was so taken up by the Holy Spirit, whom Christ promised, that we are henceforth to understand that the names Manichseus and Holy Spirit alike signify the apostle of Jesus Christ, — that is, one sent by Jesus Christ, who promised to send him. Singular audacity this! and unutterable sacrilege!
CHAP. 7. IN WHAT SENSE THE FOLLOWERS OF MANICH^US BELIEVE HIM TO BE THE HOLY SPIRIT.
8. Besides, you should explain how it is that, while the Father, Son, and Holy Spirit are united in equality of nature, as you also acknowledge, you are not ashamed to speak of Manichffius, a man taken into union with the Holy Spirit, as born of ordinary generation; and yet you shrink from believing that the man taken into union with the only-begotten Wisdom of God was born of a Virgin. If human flesh, if generation \concuhitus viri\ if the womb of a woman could not contaminate the Holy Spirit, how could the Virgin's womb contaminate the Wisdom of God? This Manichaeus, then, who boasts of a connection with the Holy Spirit, and of being spoken of in the gospel, must produce his claim to either of these two things, — that he was sent by the Spirit, or that he was taken into union with the Spirit. If he was sent. let him call himself the apostle of the Paraclete; if taken into union, let him allow that He whom the only-begotten Son took upon Himself had a human mother, since he admits a human father as well as mother in the case of one taken up by the Holy Spirit. Let him believe that the Word of God was not defiled by the virgin womb of Mary, since he exhorts us to believe that the Holy Spirit could not be defiled by the married life of his parents. But if you say that Manichseus was united to the Spirit, not in the womb or before conception, but after his birth, still you must admit that he had a fleshly nature derived from man and woman. And since you are not afraid to speak of the blood and the bodily substance of Manichaeus as coming from ordinary generation, or of the internal impurities contained in his flesh, and hold that the Holy Spirit, who took on Himself, as you believe, this human being, was not contaminated by all those things, why should I shrink from speaking of the Virgin's womb and body undefiled, and not rather believe that the Wisdom of God in union with the human being in his mother's flesh still remained free from stain and pollution? Wherefore, as, whether your Manichseus professes to be sent by or to be united with the Paraclete, neither statement can hold good, I am on my guard, and refuse to believe either in his mission or in his susception.
CHAP. 8. THE FESTIVAL OF THE BIRTH-DAY.
OF MANICHAEUS.
9. In adding the words, "by the providence of God the Father, ''what else did Manichseus design but that, having got the name of Jesus Christ, whose apostle he calls himself, and of God the Father, by whose providence he says he was sent by the Son, we should believe himself, as the Holy Spirit, to be the third person? His words are: " Manichseus, an apostle of Jesus Christ, by the providence of God the Father. '^ The Holy Spirit is not named, though He ought specially to have been named by one who quotes to us in favor of his apostleship the promise of the Paraclete, that he may prevail upon ignorant people by the authority of the gospel. In reply to this, you of course say that in the name of the Apostle Manichseus we have the name of the Holy Spirit, the Para-, clete, because He condescended to come into Manichseus. Why then, I ask again, should; you cry out against the doctrine of the Catholic Church, that He in whom divine Wisdom came was born of a virgin, when you do not scruple to affirm the birth by ordinary generation of him in whom you say the Holy Spirit came? I cannot but suspect that this Manichseus, who uses the name of Christ to gain access to the minds of the ignorant, wished to be worshipped instead of Christ Himself. I will state briefly the reason of this conjecture. At the time when I was a student of; your doctrines, to my frequent inquiries why it was that the Paschal feast of the Lord was.
\ Chap. IX.]
AGAINST THE EPISTLE OF MANICH.'EUS.
celebrated generally with no interest, tiiough sometimes tliere were a few languid worsiiippers, but no watchings, no prescription of any unusual fast, — in a word, no special ceremony,— while great honor is paid to your Bema, that is, the day on which Manichasus was killed, when you have a platform with fine steps, covered with precious cloth, placed conspicuously so as to face the votaries, — the reply was, that the day to observe was the day of the passion of him who really suffered, and that Christ, w-ho was not born, but appeared to human eyes in an unreal semblance of flesh, only feigned suffering, without really bearing it. Is it not deplorable, that men who wish to be called Christians are afraid of a virgin's womb as likely to defile the truth, and yet are not afraid of falsehood? But to go back to the point, who that pays attention can help suspecting that the intention of Manichseus in denying Christ's being born of a woman, and having a human body, was that His passion, the time of which is now a great festival all over the world, might not be observed by the believers in himself, so as to lessen the devotion of the solemn commemoration which he wished in honor of the day of his own death? For to us it was a great attraction in the feast of the Bema that it was held during Pascha, since we used all the more earnestly to desire that festal day [the Bema], that the other which was formerly most sweet had been withdrawn.
CHAP. 9. — •WHEN THE HOLY SPIRIT WAS SENT.
10. Perhaps you will say to me, When, then, did the Paraclete promised by the Lord come? As regards this, had I nothing else to believe on the subject, I should rather look for the Paraclete as still to come, than allow that He came in IManichaeus. But seeing that the advent of the Holy Spirit is narrated with perfect clearness in the Acts of the Apostles, where is the necessity of my so gratuitously running the risk of believing heretics? For in the Acts it is written as follows: " The former treatise have we made, 0 Theophilus, of all that Jesus began both to do and teach, in the day in which He chose the apostles by the Holy Spirit, and commanded them to preach the gospel. By those to whom He showed Himself alive after His passion by many proofs in the daytime, He was seen forty days, teaching concerning tlie kingdom of God. And how He ponversed with them, and commanded them that they should not depart from Jerusalem, 'Hit wait for the promise of the Father, which, lith He, ye have heard of me. For John iideed baptized with water, but ye shall begin to be baptized with the Floly Spirit, whom also ye shall receive after not many days, that is, at Pentecost. When they had come, they asked him, saying. Lord, wilt Thou at this time manifest Thyself? And when will be the kingdom of Israel? And He said unto them. No one can know the time which the Father hath put in His own power. But ye shall receive the power of the Holy Ghost coming upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."' Behold you have here the Lord reminding His disciples of the promise of the Father, which they had heard from His mouth, of the coming of the Holy Spirit. Let us now see when He was sent; for shortly after we read as follows: " And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. And when the sound was heard, the multitude came together, and were confounded, because every man heard them speak in his own language. And they were all amazed, and marvelled, saying one to another. Are not all these which speak Galilseans? and how heard we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Armenia, and in Cappadocia, in Pontus, Asia, Phrygia, and Pamphylia, in Egypt, and in the regions of Africa about Cyrene, and strangers of Rome, Jews, natives, Cretes, and Arabians, they heard them speak in their own tongues the wonderful works of God. And they were all amazed, and were in doubt on account of what had happened, saying. What meaneth this? But others, mocking, said. These men are full of new wine."- You see when the Holy Spirit came. What more do you wish? If the Scriptures are credible, should not I believe most readily in these Acts, which have the strongest testimony in their support, and which have had the advantage of becoming generally known, and o( being handed down and of being publicly taught along with the gospel itself, which contains the promise of the Holy Spirit, which also we believe? On I Acts i. 1-8 » Acts ii. I -13.
[Chap. XII.
reading, then, these Acts of the Apostles, which stand, as regards authority, on a level with the gospel, I find that not only was the Holy Spirit promised to these true apostles, but that He was also sent so manifestly, that no room was left for errors on tliis subject.
CHAP. lO. — THE HOLY SPIRIT TWICE GIVEN.
1 1. For the glorification of our Lord among men is His resurrection from the dead and His ascension 'to heaven. For it is written in the Gospel according to Joiin: " The Holy Ghost was not yet given, because that Jesus was not yet glorified."' Now if the reason why He was not given was that Jesus was not yet glorified, He was given immediately on the glorification of Jesus. And since that glorification was twofold, as regards man and as regards Ciod, twice also was the Holy Spirit given: once, when, after His resurrection from the dead. He breathed on the face of His disciples, saying, "Receive ye the Holy Ghost; "=^ and again, ten days after His ascension to heaven. This number ten signifies perfection; for to the number seven, which embraces all created things, is added the trinity of the Creator. ^ On these things there is much pious and sober discourse among' spiritual men. But I must keep to my point; for my business at present is not to teach you, which you might think presumptuous, but to take the part of an inquirer, and learn from you, as I tried to do for nine years without success. Now, therefore, I have a document to believe on the subject of the Holy Spirit's advent; and if you bid me not to believe this document, as your usual advice is not to believe ignorantly, without consideration/ much less will I believ^e your documents. Away, then, with all books, and disclose the truth with logical clearness, so as to leave no doubt in my mind; or bring forward books where I shall find not an imperious demand for my belief, but a trustworthy statement of what I may learn. Perhaps you say this epistle is also of this character. Let me, then, no longer stop at the threshold: let us see the contents.
CHAP. II. MANICH^US PROMISES TRUTH, BUT DOES NOT MAKE GOOD HIS WORD.
12. "These," he says, "are wholesome.
3 [This is, of course, fanciful; but is quite in accordance with the exegetical methods of the time.— A. H. N.]
4 [The Manichseans assumed the role of rationalists and scorned the credulity of ordinary believers. Yet they required in their followers an amount of credulity which only persons of a peculiar turn of mind could furnish. The same thing applies to modern rationalistic anti-Christian systems. 'I'he fact is that it requires infinitely less credulity to believe in historical Christianity than to disbelieve in it. — A. H. N.]
words from the perennial and living fountain; and whoever shall have heard them, and shall have first believed them, and then shall have observed the truths they set forth, shall never suffer death, but shall enjoy eternal life in glory. For he is to be judged truly blessed who has been instructed in this divine knowledge, by which he is made free and shall abide in everlasting life." And this, as you see, is a promise of truth, but not the bestowal of it. And you yourselves can easily see that any errors whatever might be dressed up in this fashion, so as under cover of a showy exterior to steal in unawares into the minds of the ignorant. Were he to say, These are pestiferous words from a poisonous fountain; and whoever shall have heard them, and shall have first believed them, and then have observed what they set forth, shall never be restored to life, but shall suffer a woful death as a criminal: for assuredly he is to be pronounced miserable who falls into this infernal error, in which he will sink so as to abide in everlasting torments; — were he to say this, he would say the truth; but instead of gaining any readers for his book, he would excite the greatest aversion in the minds of all into whose hands the book might come. Let us then pass on to what follows; nor let us be deceived by words which may be used alike by good and bad, by learned and unlearned. What, then, comes next?
13. " May the peace," he says, "of the invisible God, and the knowledge of the truth, be with the holy and beloved brethren who both believe and also yield obedience to the divine precepts." Amen, say we. For the prayer is a most amiable and commendable one. Only we must bear in mind that these words might be used by false teachers as well as by good ones. So, if he said nothing more than this, all might safely read and embrace it. Nor should I disapprove of what follows: "May also the right hand of light protect you, and deliver you from every hostile assault, and from the snares of the world." In fact, I have no fault to find with the beginning of this epistle, till we come to the main subject of it. For I wish not to spend time on minor points. Now, then, for this writer's plain statement of what is to be expected from him.
CHAP 12. THE AVILD FANCIES OF MANICH.EUS.
■ THE BATTLE BEFORE THE CONSTITUTION OF THE AVORLD.
14. "Of that matter, " he says, "beloved brother of Patticus, of which you told me, saying that you desired to know the manner of the birth of Adam and Eve, whether they: li Chap. XIV.]
AGAINST THE EPISTLE OF MANICH.EUS.
were produced by a word or sprung from natter, I will answer you as is fit. For in various writings and narratives we find different assertions made and different descriptions given by many authors. Now the real truth on the subject is unknown to all peoples, even to those wlio have long and frequently treated of it. For had they arrived at a clear knowledge of the generation of Adam and Eve, they would not have remained liable to corruption and death. " Here, then, is a promise to us of clear knowledge of this matter, so that we shall not be liable to corruption and death. And if this does not suffice, see what follows: "Necessarily," he says, "many things have to be said by way of preface, before a discovery of this mystery free from all uncertainty can be made. " This is precisely what I asked for, to have such evidence of the truth as to free my knowledge of it from all uncertainty. And even were the promise not made by this writer himself, it was proper for me to demand and to insist upon this, so that no opposition should make me ashamed of becoming a Manichffian from a Catholic Christian, in view of such a gain as that of perfectly clear and certain truth. Now, then, let us hear what he has to state.
15. " Accordingly," he says, " hear first, if you please, what happened before the constitution of the world, and how the battle \v:ts carried on, that you may be able to distinguish the nature of light from that of darkness." Such are the utterly false and incredible statements which this writer makes. Who can believe that any battle was fought before the constitution of the world? And even supposing it credible, we wish now to get something to know, not to believe. For to say that the Persians and Scythians long ago fought with one another is a credible statement; but while we "believe it when we read or hear it, we cannot know it as a fact of experience or as a truth of the understanding. So, then, as I would repudiate any such statement on the ground that I have been promised something, not that I must believe on authority, but that I shall understand without any ambiguity; still less will I receive statements Vhich are not only uncertain, but incredible. But what if he have some evidence to make these things clear and intelligible? Let us hear, then, if we can, what ifollows with all possible patience and forbearlance.
fHAV. 13. TWO OPPOSITE SUBSTANCES. THE KINGDOM OF LIGHT. MANICH.^iUS TEACHES , UNCERTAINTIES INSTEAD OK CERTAINTIES.
16. "In the beginning, then," he says, " these two substances were divided. The empire of light was held by God the Father, who is perpetual in holy origin, magnificent in virtue, true in His very nature, ever rejoicing in His own eternity, possessing in Himself wisdom and the vital senses, by which He also includes the twelve members of His light, which are the plentiful resources of his kingdom. Also in each of His members are stored thousands of untold and priceless treasures. But the Father Himself, chief in praise, incomprehensible in greatness, has united to Himself happ}^ and glorious worlds, incalculable in number and duration, along with which this holy and illustrious Father and Progenitor resides, no poverty or infirmity being admitted in His magnificent realms. And these matchless realms are so founded on the region of light and bliss, that no one can ever move or disturb them."'
17. Where is the proof of all this? And where did Manichaeus learn it? Do not frighten me with the name of the Paraclete. For, in the first place, I have come not to put faith in unknown things, but to get the knowledge of undoubted truths, according to the caution enjoined on me by yourselves. For you know how bitterly you taunt those who believe without consideration. And what is more, this writer, who here begms to tell of very doubtful things, himself promised a little before to give complete and wellgrounded knowledge.
CHAP. 14. MANICH/EUS PROMISES THE KNOWL- EDGE OF UNDOUBTED THINGS, AND THEN DEMANDS FAITH IN DOUBTFUL THINGS.
In the next place, if faith is what is required of me, I should prefer to keep to the Scripture, which tells me that the Holy Spirit came and inspired the apostles, to whom the Lord had promised to send Him. You must therefore prove, either that what Manichasus says is true, and so make clear to me what I am unable to believe; or that Manichasus is the Holy Spirit, and so lead me to believe in what you cannot make clear. For I profess the Catholic faith, and by it I expect to attain certain knowledge. Since, then, you try to overthrow my faith, you must supply me with certain knowledge, if you can, that 3'ou may convict me of having adopted my present belief without consideration. You make two distinct propositions, — one when you say that the speaker is the Holy Spirit, and another when you say that what the speaker teaches is • [Compare the fuller account from the Fihrist in the Introduction—A. H. N.]
[Chap. XVI.
eviclentl3arue. I might fairly ask undeniable j proof for both propositions. But I am not greedy and require to be convinced only of one. Prove this person to be the Holy Spirit, and I will believe what he says to be true, even without understanding it; or ^ prove that what he says is true, and I will believe him to be the Holy Spirit, even without evidence. Could anything be fairer or kinder than this? But you cannot prove either one or other of these propositions. You can find nothing better than to praise your own faith and ridicule mine. So, after having in my turn praised my belief and ridiculed yours, what result do you think we shall arrive at as regards our judgment and our conduct, but to part company with those who promise the knowledge of indubitable tilings, and then demand from us faith in doubtful things? while we shall follow those who invite us to begin with believing what we cannot yet fully perceive, that, strengthened by this very faith, we may come into a position to know what we believe by the inward illumination and confirmation of our minds, due no longer to men, but to God Himself.