(3) And faith is a power of God, being the strength of the truth. For example, it is said, "If ye have faith as a grain of mustard, ye shall remove the mountain."

(5) If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.

(9) Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith.

(29) Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out, can come forth, by nothing, but by prayer and fasting.

(4) Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say to this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

(4) And again, "According to thy faith let it be to thee." And one is cured, receiving healing by faith; and the dead is raised up in consequence of the power of one believing that he would be raised. The demonstration, however, which rests on opinion is human, and is the result of rhetorical arguments or dialectic syllogisms. For the highest demonstration, to which we have alluded, produces intelligent faith by the adducing and opening up of the Scrip tures to the souls of those who desire to learn; the result of which is knowledge (gnosis). For if what is adduced in order to prove the point at issue is assumed to be true, as being divine and prophetic, manifestly the conclusion arrived at by inference from it will consequently he inferred truly; and the legitimate result of the demonstration will be knowledge. When, then, the memorial of the celestial and divine food was commanded to be consecrated in the golden pot, it was said, "The omer was the tenth of the three measures." For in ourselves, by the three measures are indicated three criteria; sensation of objects of sense, speech, - of spoken names and words, and the mind, - of intellectual objects.

(23) If thou canst believe, all things are possible to him that believeth.

(106) Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away."

(48) Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."

(4) For, in fine, the agreement and harmony of the faith of both contribute to one end - salvation. We have in the apostle an unerring witness: "For I desire to see you, that I may impart unto you some spiritual gift, in order that ye may be strengthened; that is, that I may be comforted in you, by the mutual faith of you and me." And further on again he adds, "The righteousness of God is revealed from faith to faith." The apostle, then, manifestly announces a twofold faith, or rather one which admits of growth and perfection; for the common faith lies beneath as a foundation. To those, therefore, who desire to be healed, and are moved by faith, He added, "Thy faith hath saved thee." But that which is excellently built upon is consummated in the believer, and is again perfected by the faith which results from instruction and the word, in order to the performance of the commandments. Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees." Whence, perceiving the greatness of its power, they asked "that faith might be added to them;" a faith which salutarily bites the soil "like a grain of mustard," and grows magnificently in it, to such a degree that the reasons of things sublime rest on it. For if one by nature knows God, as Basilides thinks, who calls intelligence of a superior order at once faith and kingship, and a creation worthy of the essence of the Creator; and explains that near Him exists not power, but essence and nature and substance; and says that faith is not the rational assent of the soul exercising free-will, but an undefined beauty, belonging immediately to the creature; - the precepts both of the Old and of the New Testament are, then, superfluous, if one is saved by nature, as Valentinus would have it, and is a believer and an elect man by nature, as Basilides thinks; and nature would have been able, one time or other, to have shone forth, apart from the Saviour's appearance. But were they to say that the visit of the Saviour was necessary, then the properties of nature are gone from them, the elect being saved by instruction, and purification, and the doing of good works. Abraham, accordingly, who through hearing believed the voice, which promised under the oak in Mamre," I will give this land to thee, and to thy seed," was either elect or not. But if he was not, how did he straightway believe, as it were naturally?

(3) And faith is power in order to salvation, and strength to eternal life. Again, prophecy is foreknowledge; and knowledge the understanding of prophecy; being the knowledge of those things known before by the Lord who reveals all things.

(10) Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

(4) And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

(6) Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

(19) Jesus seeing their faith said unto the sick of the palsy,

(40) This is but a type [see ch. 4. v.15] or glimpse of the Son of God in man, whereby faith is strengthened and preserved: For the joy cannot be so great in an earthen vessel as in a heavenly, wherein the perfect power of God is, fully. Now here I must write a Similitude.

(8) Go thy way; and as thou hast believed, so be it done unto thee.

(119) Thus thou seest how the power or virtue of the Word and eternal life in the earth, and in its children, lies hidden in the centre in death, and springeth up through death, incomprehensibly as to the death, and continually travaileth in anguish to the birth of the light, and yet cannot flourish or bud, till the death be severed from it.