given to the upright (for the law is not appointed for a righteous man[1]), ordained that he should receive eternal life and the blessed prize, who chose them.
But, on the other hand, they allowed him who had been delighted with vice to consort with the objects of his choice; and, on the other hand, that the soul, which is ever improving in the acquisition[2] of virtue and the increase of righteousness, should obtain a better place in the universe, as tending in each step of advancement towards the habit of impassibility, till "it come to a perfect man,"[3] to the excellence at once of knowledo;e and of inheritance.
These salutary revolutions, in accordance with the order of change, are distinguished both by times, and places, and honours, and cognitions, and heritages, and ministries, according to the particular order of each change, up to the transcendent and continual contemplation of the Lord in eternity.
Now that which is lovable leads, to the contemplation of itself, each one who, from love of knowledge, applies himself entirely to contemplation. Wherefore also the Lord, drawing the commandments, both the first which He gave, and the second, from one fountain, neither allowed those who were before the law to be without law, nor permitted those who were unacquainted with the principles of the Barbarian philosophy to be without restraint. For, having furnished the one with the commandments, and the other with philosophy, He shut up unbelief to the Advent. Whence[4] every one who believes not is without excuse. For by a different process of advancement, both Greek and Barbarian, He leads to the perfection which is by faith.
And if any one of the Greeks, passing over the preliminary training of the Hellenic philosophy, proceeds directly to the
