Chapter LIX.--The True Prophet.
But I would not have you think, that in saying this I take away the power of judging concerning things; but I give counsel that no one walk through devious places, and rush into errors without end. And therefore I advise not only wise men, but indeed all men who have a desire of knowing what is advantageous to them, that they seek after the true Prophet; for it is He alone who knoweth all things, and who knoweth what and how every man is seeking. [830] For He is within the mind of every one of us, but in those who have no desire of the knowledge of God and His righteousness, He is inoperative; but He works in those who seek after that which is profitable to their souls, and kindles in them the light of knowledge. Wherefore seek Him first of all; and if you do not find Him, expect not that you shall learn anything from any other. But He is soon found by those who diligently seek Him through love of the truth, and whose souls are not taken possession of by wickedness. For He is present with those who desire Him in the innocency of their spirits, who bear patiently, and draw sighs from the bottom of their hearts through love of the truth; but He deserts malevolent minds, [831] because as a prophet He knows the thoughts of every one. And therefore let no one think that he can find Him by his own wisdom, unless, as we have said, he empty his mind of all wickedness, and conceive a pure and faithful desire to know Him. For when any one has so prepared himself, He Himself as a prophet, seeing a mind prepared for Him, of His own accord offers Himself to his knowledge.
[830] [The introduction of these chapters concerning the true Prophet shows a far more orderly method of constructing the entire discussion with the father than that of the Homilies; comp. book xi. 1, 2.--R.]
[831] Wisd. i. 4.
Chapter LX.--His Deliverances Not to Be Questioned.
"Therefore, if any one wishes to learn all things, he cannot do it by discussing them one by one; for, being mortal, he shall not be able to trace the counsel of God, and to scan immensity itself. But if, as we have said, he desires to learn all things, let him seek after the true Prophet; and when he has found Him, let him not treat with Him by questions and disputations and arguments; but if He has given any response, or pronounced any judgment, it cannot be doubted that this is certain. And therefore, before all things, let the true Prophet be sought, and His words be laid hold of. In respect to these this only should be discussed by every one, that he may satisfy himself if they are truly His prophetic words; that is, if they contain undoubted faith of things to come, if they mark out definite times, if they preserve the order of things, if they do not relate as last those things which are first, nor as first those things which were done last, if they contain nothing subtle, nothing composed by magic art to deceive, or if they have not transferred to themselves things which were revealed to others, and have mixed them with falsehoods. And when, all these things having been discussed by right judgment, it is established that they are prophetic words, so they ought to be at once believed concerning all things on which they have spoken and answered.
Chapter LXI.--Ignorance of the Philosophers.
"For let us consider carefully the work of divine providence. [832] For whereas the philosophers have introduced certain subtile and difficult words, so that not even the terms that they use in their discourses can be known and understood by all, God has shown that those who thought themselves word-framers are altogether unskilful as respects the knowledge of the truth. For the knowledge of things which is imparted by the true Prophet is simple, and plain, and brief; which those men walking through devious places, and through the stony difficulties of words, are wholly ignorant of. Therefore, to modest and simple minds, when they see things come to pass which have been foretold, it is enough, and more than enough, that they may receive most certain knowledge from most certain prescience; and for the rest may be at peace, having received evident knowledge of the truth. For all other things are treated by opinion, in which there can be nothing firm. For what speech is there which may not be contradicted? And what argument is there that may not be overthrown by another argument? And hence it is, that by disputation of this sort men can never come to any end of knowledge and learning, but find the end of their life sooner than the end of their questions.
[832] [Comp. Homily XV. 5.--R.]