(2) "By faith we understand that the worlds were framed by the word of God, so that what is seen was not made of things which appear," says the apostle. "By faith Abel offered to God a fuller sacrifice than Cain, by which he received testimony that he was righteous, God giving testimony to him respecting his gifts; and by it he, being dead, yet speaketh," and so forth, down to "than enjoy the pleasures of sin for a season." Faith having, therefore, justified these before the law, made them heirs of the divine promise. Why then should I review and adduce any further testimonies of faith from the history in our hands? "For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets," and what follows. Now, inasmuch as there are four things in which the truth resides - Sensation, Understanding, Knowledge, Opinion, - intellectual apprehension is first in the order of nature; but in our case, and in relation to ourselves, Sensation is first, and of Sensation and Understanding the essence of Knowledge is formed; and evidence is common to Understanding and Sensation. Well Sensation is the ladder to Knowledge; while Faith, advancing over the pathway of the objects of sense, leaves Opinion behind, and speeds to things free of deception, and reposes in the truth.

(5) And another prophet also says, "Except ye believe, neither shall ye understand." For how ever could the soul admit the transcendental contemplation of such themes, while unbelief respecting what was to be learned struggled within? But faith, which the Greeks disparage, deeming it futile and barbarous, is a voluntary preconception the assent of piety - " the subject of things hoped for, the evidence of things not seen," according to the divine apostle. "For hereby," pre-eminently, "the elders obtained a good report. But without faith it is impossible to please God." Others have defined faith to be a uniting assent to an unseen object, as certainly the proof of an unknown thing is an evident assent. If then it be choice, being desirous of something, the desire is in this instance intellectual. And since choice is the beginning of action, faith is discovered to be the beginning of action, being the foundation of rational choice in the case of any one who exhibits to himself the previous demonstration through faith. Voluntarily to follow what is useful, is the first principle of understanding. Unswerving choice, then, gives considerable momentum in the direction of knowledge. The exercise of faith directly becomes knowledge, reposing on a sure foundation. Knowledge, accordingly, is defined by the sons of the philosophers as a habit, which cannot be overthrown by reason. Is there any other true condition such as this, except piety, of which alone the Word is teacher? I think not.

(42) For it lies not in thy unbelief [or ignorance] to hinder it; thy unbelief does not take away or make void the truth of God: but faith bloweth up the spirit of hope, and testifieth that we are God's children. The faith is generated in the flash, and wrestleth so long with God till it overcometh and gets the victory.

(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?

(8) Though they did miracles and wonders, and shewed great signs, yet the world gazed on high things alone, and the Holy Ghost must be as the dust under their feet: For the proud devil always endeavoured to be king in this world.

(2) For if it so be, that they either read, or hear read or spoken, how that men should lift up their hearts unto God, as fast they stare in the stars as if they would be above the moon, and hearken when they shall hear any angel sing out of heaven. These men will sometime with the curiosity of their imagination pierce the planets, and make an hole in the firmament to look in thereat. These men will make a God as them list, and clothe Him full richly in clothes, and set Him in a throne far more curiously than ever was He depicted in this earth. These men will make angels in bodily likeness, and set them about each one with diverse minstrelsy, far more curious than ever was any seen or heard in this life. Some of these men the devil will deceive full wonderfully. For he will send a manner of dew, angels’ food they ween it be, as it were coming out of the air, and softly and sweetly falling in their mouths; and therefore they have it in custom to sit gaping as they would catch flies. Now truly all this is but deceit, seem it never so holy; for they have in this time full empty souls of any true devotion. Much vanity and falsehood is in their hearts, caused of their curious working. Insomuch, that ofttimes the devil feigneth quaint sounds in their ears, quaint lights and shining in their eyes, and wonderful smells in their noses: and all is but falsehood. And yet ween they not so, for them think that they have ensample of Saint Martin of this upward looking and working, that saw by revelation God clad in his mantle amongst His angels, and of Saint Stephen that saw our Lord stand in heaven, and of many other; and of Christ, that ascended bodily to heaven, seen of His disciples. And therefore they say that we should have our eyes up thither. I grant well that in our bodily observance we should lift up our eyes and our hands if we be stirred in spirit. But I say that the work of our spirit shall not be direct neither upwards nor downwards, nor on one side nor on other, nor forward nor backward, as it is of a bodily thing. For why, our work should be ghostly not bodily, nor on a bodily manner wrought.

(8) Faith is then, so to speak, a comprehensive knowledge of the essentials; and knowledge is the strong and sure demonstration of what is received by faith, built upon faith by the Lord's teaching, conveying [the soul] on to infallibility, science, and comprehension. And, in my view, the first saving change is that from heathenism to faith, as I said before; and the second, that from faith to knowledge. And the latter terminating in love, thereafter gives the loving to the loved, that which knows to that which is known. And, perchance, such an one has already attained the condition of "being equal to the angels." Accordingly, after the highest excellence in the flesh, changing always duly to the better, he urges his flight to the ancestral hall, through the holy septenniad [of heavenly abodes] to the Lord's own mansion; to be a light, steady, and continuing eternally, entirely and in every part immutable.

(1) FOR that that they say of Saint Martin and of Saint Stephen, although they saw such things with their bodily eyes, it was shewed but in miracle and in certifying of thing that was ghostly. For wit they right well that Saint Martin’s mantle came never on Christ’s own body substantially, for no need that He had thereto to keep Him from cold: but by miracle and in likeness for all us that be able to be saved, that be oned to the body of Christ ghostly. And whoso clotheth a poor man and doth any other good deed for God’s love bodily or ghostly to any that hath need, sure be they they do it unto Christ ghostly: and they shall be rewarded as substantially therefore as they had done it to Christ’s own body. Thus saith Himself in the gospel. And yet thought He it not enough, but if He affirmed it after by miracle; and for this cause He shewed Him unto Saint Martin by revelation. All the revelations that ever saw any man here in bodily likeness in this life, they have ghostly bemeanings. And I trow that if they unto whom they were shewed had been so ghostly, or could have conceived their bemeanings ghostly, that then they had never been shewed bodily. And therefore let us pick off the rough bark, and feed us off the sweet kernel.

(43) They saw very well that the animated or soulish spirit qualified, mixed or operated with the heart of God; and thereupon they were resolved they would elevate and kindle themselves, hoping to be as bright, illustrious, deep and almighty as the deepest ground in the centre of the heart of God.