(7) These things show that that wisdom can be acquired through instruction, to which Abraham attained, passing from the contemplation of heavenly things to the faith and righteousness which are according to God. And Isaac is shown to mean "self-taught;" wherefore also he is discovered to be a type of Christ. He was the husband of one wife Rebecca, which they translate "Patience." And Jacob is said to have consorted with several, his name being interpreted" Exerciser." And exercises are engaged in by means of many and various dogmas. Whence, also, he who is really "endowed with the power of seeing" is called Israel, having much experience, and being fit for exercise.

(38) Further, Esaias the prophet is ordered to take "a new book, and write in it" certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering' of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double, - one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb. But both do not see similarly But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; the narrative, in my opinion, showing that knowledge is not the privilege of all. Since some look at the body of the Scriptures, the expressions and the names as to the body of Moses; while others see through to the thoughts and what it is signified by the names, seeking the Moses that is with the angels.

(75) But while we are thus speaking of the upright Abel, we cannot say, that the Kingdom of Heaven was not assisting in him, and that he merely out of his own Might and Power made himself such an upright [honest] Man; for it was in the wrestling, and overcame the Anger. For Man is weak and ignorant, and can do little by his own Power [or Ability], yet he has the Imagination, and the choosing, or the free yielding [to a thing], where then the Maker is ready beforehand, which makes him [to be] according as his Lust [or Desire] is; as it is to be seen by Adam, for when he longed and lusted in the Spirit of this World, there instantly the Maker was present, and made (of an angelical Image) a Man. The heaven.

(4) .... And Jacob begat Joseph the husband of Mary, of whom was born Jesus who is called Christ.

(10) For those who are the seed of Abraham, and besides servants of God, are "the called;" and the sons of Jacob are the elect - they who have tripped up the energy of wickedness.

(2) Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.

(6) Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strewed; and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

(1) [ Missing the beginning ]..... that you may read them under your hand, and may be able to preserve them. Whether written compositions are not to be left behind at all; or if they are, by whom? And if the former, what need there is for written compositions? and if the latter, is the composition of them to be assigned to earnest men, or the opposite? It were certainly ridiculous for one to disapprove of the writing of earnest men, and approve of those, who are not such, engaging in the work of composition. Theopompus and Timaeus, who composed fables and slanders, and Epicurus the leader of atheism, and Hipponax and Archilochus, are to be allowed to write in their own shameful manner. But he who proclaims the truth is to be prevented from leaving behind him what is to benefit posterity. It is a good thing, I reckon, to leave to posterity good children. This is the case with children of our bodies. But words are the progeny of the soul. Hence we call those who have instructed us, fathers. Wisdom is a communicative and philanthropic thing. Accordingly, Solomon says, "My son, if thou receive the saying of my commandment, and hide it with thee, thine ear shall hear wisdom." He points out that the word that is sown is hidden in the soul of the learner, as in the earth, and this is spiritual planting. Wherefore also he adds, "And thou shall apply thine heart to understanding, and apply it for the admonition of thy son." For soul, me thinks, joined with soul, and spirit with spirit, in the sowing of the word, will make that which is sown grow and germinate. And every one who is instructed, is in respect of subjection the son of his instructor. "Son," says he, "forget not my laws."

(34) If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father.

(55) But I marvel that God should reveal himself thus fully to such a simple man, and that God thus impelleth him also to set it down in writing; whereas there are many learned writers who could set it forth and express it better, in a more flourishing style, and demonstrate it more exactly and fully than I, who am a scorn and a fool to the world.

(32) I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

(22) Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder, which bringeth forth out of his treasure things new and old.

(79) We are especially to observe in Cain and Abel, what their Purpose was. Cain was a Plowman [or Tiller of the Ground,] and Abel was a Shepherd [or Keeper of Sheep.] Abel relied upon the Blessing of God towards his Flock, to maintain himself by the Blessing of God. Cain relied upon his own Labour, to maintain himself by his own Skill and Industry. Eve took Part with Cain, and Adam with Abel; for Eve counted him to be the Prince on Earth, to whom the Kingdom did belong, and supposed that he (as a Champion) would chase and hunt away the Devil; although she knew him not.

(58) Seeing then that Adam and Eve had yielded themselves to the Spirit of this World, and lived in two [Kingdoms,] viz. in the holy Element before God; and also in the Out-Birth, [viz.] the four Elements, which reaches that which is most outward, [viz.] the Kingdom of the [sour, fierce] Grimness, so there were also two Sorts of Children generated out of them, viz. one a Mocker [or Scorner,] and another a plain honest Man; as is sufficiently to be seen by Isaac and Ishmael [the Sons of] Abraham; also by Jacob and Esau.

(5) He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

(1) THE child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

(62) 'Tis contrary to reason to distrust him. Though I bear a bad name, my nature is not malevolent; What you saw was not dangerous, it was only a talisman. But even if there were danger in that object of suspicion, Friends always pardon an offence." This world of illusions, fancies, desires, and fears, Is a mighty obstacle in the traveler's path. Thus, when these forms of delusive imaginations Misled Abraham, who was a very mountain of wisdom, He said of the star, " This is my Lord,"

(165) Unto some He gives the ability to receive the Knowledge of Light; and others, even when asleep, he makes fruitful from His own strength.

An Arab loaded his camel with two sacks, filling one with wheat and the second with sand, in order to balance the first. As he was proceeding on his way he met a certain tradition-monger, who questioned him about the contents of his sacks. On learning that one contained nothing but sand, he pointed out that the object might be attained much better by putting half the wheat in one sack and half in the other. On hearing this, the Arab was so struck by his sagacity that he conceived a great respect for him, and mounted him on his camel. Then he said, "As you possess such great wisdom. I presume that you are a king or a Vazir, or at least a very rich and powerful noble." The theologian, replied, "On the contrary. I am a very poor man; all the riches my learning has brought me are weariness and headaches, and I know not where to look for a loaf of bread." The Arab said, "In that case get, off my camel and go your way, and suffer me to go mine, for I see your learning brings ill luck." The moral of the story is the worthlessness of mere human knowledge, and its inferiority to the divine knowledge proceeding from inspiration. This thesis is further illustrated by an account of the mighty works which were done by the saint Ibrahim bin Adham, through the divine knowledge that God had given him. Ibrahim was originally prince of Balkh, but renounced his kingdom and became a saint. One day he was sitting by the shore mending his cloak, when one of his former subjects passed by and marvelled to see him engaged in such a, mean occupation. The saint at once, by inspired knowledge, read his thoughts, and thus corrected his false impressions. He took the needle with which he was mending, his cloak and cast it into the sea. Then with a loud voice he cried out, "O needle rise again from the midst of the sea and come back again into my hands." Without a moment's delay thousands of fishes rose to the surface of the sea, each bearing in its mouth a golden needle, and cried out, "O Shaikh, take these needles of God!" Ibrahim then turned to the noble, saying, "Is not the kingdom of the heart better than the contemptible earthly kingdom I formerly possessed? What you have just seen is a very trifling sign of my spiritual power as it were, a mere leaf plucked to show the beauty of a garden. You have now caught the scent of this garden, and it ought to attract your soul to the garden itself, for you must know that scents have great influence, e.g., the scent of Joseph's coat, which restored Jacob's sight, and the scents which were loved by the Prophet."

(7) Thus Cain now built his earthly Kingdom, and began to search all Manner of Arts, not only in Agriculture, but also in Metals, and further [all Arts] according to the seven Spirits of Nature, which in the Letter is well to be seen, wherein our Schools [or Universities] will now be Masters; but they are not yet Scholars in the Ground.