knowledge."[1] These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven."[2] And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: "He will open His mouth in parables, and will utter things kept secret from the foundation of the world."[3] And now, by the parable of the leaven, the Lord shows concealment; for He says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened."[4] For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong[5] and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity.
Accordingly Solon has written most wisely respecting God, thus:
"It is most difficult to appreliend the mind's invisible measure
Which alone holds the boundaries of all things."
For "the divine," says the poet of Agrigentum,[6]
"Is not capable of being approached with our eyes,
Or grasped with our hands; but the highway
Of persuasion, highest of all, leads to men's minds."
And John the apostle says: "No man hath seen God at any time. The only-begotten God, who is in the bosom of the Father, He hath declared Him,"[7]—calling invisibility and ineffableness the bosom of God. Hence some have called it the Depth, as containing and embosoming all things, inaccessible and boundless.
This discourse respecting God is most difficult to handle. For since the first principle of everything is difficult to find out, the absolutely first and oldest principle, which is the cause of all other things being and having been, is difficult
