does not deem it fitting to allow himself to be looked at; but if any one audaciously gazes on him, he is deprived of sight." Whence, then, does the son of Gryllus learn his wisdom? Is it not manifestly from the prophetess of the Hebrews,[1] who prophesies in the following style?—
"What flesh can see with the eye the celestial,
The true, the immortal God, who inhabits the vault of heaven?
Nay, men born mortal cannot even stand
Before the rays of the sun."
Cleanthes Pisadeus,[2] the Stoic philosopher, who exhibits not a poetic theogony, but a true theology, has not concealed what sentiments he entertained respecting God:
"If you ask me what is the nature of the good, listen:
That which is regular, just, holy, pious,
Self-governing, useful, fair, fitting,
Grave, independent, always beneficial;
That feels no fear or grief; profitable, painless,
Helpful, pleasant, safe, friendly;
Held in esteem, agreeing with itself, honourable;
Humble, careful, meek, zealous,
Perennial, blameless, ever-during:
Mean is every one who looks to opinion
With the view of obtaining some advantage from it."
Here, as I think, he clearly teaches of what nature God is; and that the common opinion and religious customs enslave those that follow them, but seek not after God.
We must not either keep the Pythagoreans in the background, who say: "God is one; and He is not, as some suppose, outside of this frame of things, but within it; but, in all the entireness of His being, is in the whole circle of existence, surveying all nature, and blending in harmonious union the whole,—the author of all His own forces and works, the giver of light in heaven, and Father of all,—the mind and vital power of the whole world,—the mover of all things." For the knowledge of God, these utterances, written by those we have mentioned through the inspiration of God, and selected by us, may suffice even for the man that has but small power to examine into truth.
