and each one towards the south,[1]—all have one and the same preconception respecting Him who hath appointed government; since the most universal of His operations equally pervade all. Much more did the philosophers among the Greeks, devoted to investigation, starting from the Barbarian philosophy, attribute providence[2] to the "Invisible, and sole, and most powerful, and most skilful and supreme cause of all things most beautiful;"—not knowing the inferences from these truths, unless instructed by us, and not even how God is to be known naturally; but only, as we have already often said, by a true periphrasis.[3] Rightly therefore the apostle says, "Is He the God of the Jews only, and not also of the Greeks?"—not only saying prophetically that of the Greeks believing Greeks would know God; but also intimating that in power the Lord is the God of all, and truly Universal King. For they know neither what He is, nor how He is Lord, and Father, and Maker, nor the rest of the system of the truth, without being taught by it. Thus also the prophetic utterances have the same force as the apostolic word. For Isaiah says: "If ye say, We trust in the Lord our God: now make an alliance with my lord the king of the Assyrians." And he adds: "And now, was it without the Lord that we came up to this land to make war against it?"[4] And Jonah, himself a prophet, intimates the same thing in what he says: "And the shipmaster came to him, and said to him. Why dost thou snore? Rise, call on thy God, that He may save us, and that we may not perish."[5] For the expression "thy God" he makes as if to one who knew Him by way of knowledge; and the expression, "that God may save us," revealed the consciousness in the minds of heathens who had applied their mind to the Ruler of all, but had not yet
- ↑ According to the reading in Eusebius, πᾶν ἔθνος ἑῷον, πᾶν δὲ ἑσπερίων ᾐόνων, βόρειόν τε καὶ τό, κ.τ.λ.
- ↑ Instead of πρόνοιαν, Eusebius has προνομίαν (privilege).
- ↑ Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has πρείφασιν; but πρείφρασιν, which is in Eusebius, is preferable.
- ↑ Isa. xxxvi. 7, 8, 10.
- ↑ Jonah i. 6, 9, 14.
