Osee 14:10

And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works. For one of the prophets whom we already mentioned, Hosea by name, said, “Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.” He, then, who is desirous of learning, should learn much. Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the truth.

Through the knowledge, then, as appears, of a bad and good life is the Gnostic saved, understanding and executing “more than the scribes and Pharisees.” “Exert thyself, and prosper, and reign” writes David, “because of truth, and meekness, and righteousness; and thy right hand shall guide thee marvellously,” that is, the Lord. “Who then is the wise? and he shall understand these things. Prudent? and he shall know them. For the ways of the Lord are right,” says the prophet, showing that the Gnostic alone is able to understand and explain the things spoken by the Spirit obscurely. “And he who understands in that time shall hold his peace,” says the Scripture, plainly in the way of declaring them to the unworthy. For the Lord says, “He that hath ears to hear, let him hear,” declaring that hearing and understanding belong not to all. …

And to such a degree does the Gospel desire that there should be wise men among believers, that for the sake of exercising the understanding of its hearers, it has spoken certain truths in enigmas, others in what are called “dark” sayings, others in parables, and others in problems. And one of the prophets, Hosea, says at the end of his prophecies: “Who is wise, and he will understand these things? or prudent, and he shall know them?” Daniel, moreover, and his fellow-captives, made such progress in the learning which the wise men around the king in Babylon cultivated, that they were shown to excel all of them in a tenfold degree. And in the book of Ezekiel it is said to the ruler of Tyre, who greatly prided himself on his wisdom, “Art thou wiser than Daniel? Every secret was not revealed to thee.”

23. “Because Thou hast given me wisdom and might.” We ought therefore to mark the goodness of God, how He straightway reveals and shows (Himself) to the worthy, and to those that fear Him, fulfilling their prayers and supplications, as the prophet says: “Who is wise, and he shall understand these things? and prudent, and he shall know them?”

Akin to this sacrifice are the others of which the sacrifices of the law are symbols, and another kind of sacrifice also appears to me to be of the same nature; namely, the shedding of the blood of the noble martyrs, whom the disciple John saw, for this is not without significance, standing beside the heavenly altar. “Who is wise, and he shall understand these things, prudent, and he shall know them?” It is a matter of higher speculation to consider even slightly the rationale of those sacrifices which cleanse those for whom they are offered. …

31. But even if some are baptized unto the Spirit, it is not, it is urged, on this account right for the Spirit to be ranked with God. Some “were baptized unto Moses in the cloud and in the sea.” And it is admitted that faith even before now has been put in men; for “The people believed God and his servant Moses.” Why then, it is asked, do we, on account of faith and of baptism, exalt and magnify the Holy Spirit so far above creation, when there is evidence that the same things have before now been said of men? What, then, shall we reply? Our answer is that the faith in the Spirit is the same as the faith in the Father and the Son; and in like manner, too, the baptism. But the faith in Moses and in the cloud is, as it were, in a shadow and type. …

41. Then you have in the fifteenth Psalm: “Lord, who shall dwell in Thy tabernacle, or who shall rest upon Thy holy hill?” It is not that no one, but that he who is approved shall dwell there, nor does it say that no one shall rest, but he who is chosen shall rest. And that you may know that this is true, it is said not much later in the twenty-fourth Psalm: “Who shall ascend into the hill of the Lord, or who shall stand in His holy place?” The writer implies, not any ordinary person, or one of the common sort, but only a man of excellent life and of singular merit. …

And truly the saints have never said that it was by their own efforts that they secured the direction of the way in which they walked in their course towards advance and perfection of virtue, but rather they prayed for it from the Lord, saying “Direct me in Thy truth,” and “direct my way in thy sight.” But someone else declares that he discovered this very fact not only by faith, but also by experience, and as it were from the very nature of things: “I know, O Lord, that the way of man is not his: neither is it in a man to walk and to direct his steps.” And the Lord Himself says to Israel: “I will direct him like a green fir-tree: from Me is thy fruit found.”

But the fact that to us on the contrary the yoke of Christ seems neither light nor easy, must be rightly ascribed to our perverseness, as we are cast down by unbelief and want of faith, and fight with foolish obstinacy against His command, or rather advice, who says: “If thou wilt be perfect, go sell (or get rid of) all that thou hast, and come follow Me,” for we keep the substance of our worldly goods. And as the devil holds our soul fast in the toils of these, what remains but that, when he wants to sever us from spiritual delights, he should vex us by diminishing these and depriving us of them, contriving by his crafty wiles that when the sweetness of His yoke and lightness of His burden have become grievous to us through the evil of a corrupt desire, and when we are caught in the chains of that very property and substance, which we kept for our comfort and solace, he may always torme …