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{"author":null,"backreferences":[{"context_html":"<p class=\"p-left\">For, in fine, the agreement and harmony of the faith of\r\nboth<a class=\"fnanchor pginternal\" href=\"#Footnote_699\" id=\"FNanchor_699\">[699]</a> contribute to one end—salvation. We have in the apostle an\r\nunerring witness: “For I desire to see you, that I may impart unto\r\nyou some spiritual gift, in order that ye may be strengthened; that\r\nis, that I may be comforted in you, by the mutual faith of you and\r\nme.”<a class=\"fnanchor pginternal\" href=\"#Footnote_700\" id=\"FNanchor_700\">[700]</a> And further on again he adds, “The righteousness of God is\r\nrevealed from faith to faith.”<a class=\"fnanchor pginternal\" href=\"#Footnote_701\" id=\"FNanchor_701\">[701]</a> The apostle, then, manifestly\r\nannounces a double faith, or rather one which admits of growth and\r\nperfection; for the common faith lies beneath as a foundation. To\r\nthose, therefore, who desire to be healed, and are moved by faith, He\r\nadded, “Thy faith hath saved thee.”<a class=\"fnanchor pginternal\" href=\"#Footnote_702\" id=\"FNanchor_702\">[702]</a> But that which is excellently\r\nbuilt upon is consummated in the believer, and is again perfected by\r\nthe faith which results from instruction and the word, in order to the\r\nperformance of the commandments. Such were the apostles, in whose case\r\nit is said that “faith removed mountains and transplanted trees.”<a class=\"fnanchor pginternal\" href=\"#Footnote_703\" id=\"FNanchor_703\">[703]</a>\r\nWhence, perceiving the greatness of its power, they asked “that faith\r\nmight be added to them;”<a class=\"fnanchor pginternal\" href=\"#Footnote_704\" id=\"FNanchor_704\">[704]</a> a faith which salutarily bites the soil\r\n“like a grain of mustard,” and grows magnificently in it, to such a\r\ndegree that the reasons of things sublime rest on it. For if one by\r\nnature knows God, as Basilides thinks, who calls intelligence of a\r\nsuperior order at once faith and kingship, and a creation worthy of the\r\nessence of the Creator; and explains that near Him exists<span class=\"pagenum\" id=\"Page_222\">[222]</span> not power,\r\nbut essence and nature and substance; and says that faith is not the\r\nrational assent of the soul exercising free-will, but an undefined\r\nbeauty, belonging immediately to the creature;—the precepts both of\r\nthe Old and of the New Testament are, then, superfluous, if one is\r\nsaved by nature, as Valentinus would have it, and is a believer and an\r\nelect man by nature, as Basilides thinks; and nature would have been\r\nable, one time or other, to have shone forth, apart from the Saviour’s\r\nappearance. But were they to say that the visit of the Saviour was\r\nnecessary, then the properties of nature are gone from them, the elect\r\nbeing saved by instruction, and purification, and the doing of good\r\nworks. Abraham, accordingly, who through hearing believed the voice,\r\nwhich promised under the oak in Mamre, “I will give this land to thee,\r\nand to thy seed,” was either elect or not. But if he was not, how did\r\nhe straightway believe, as it were naturally? And if he was elect,\r\ntheir hypothesis is done away with, inasmuch as even previous to the\r\ncoming of the Lord an election was found, and that saved: “For it was\r\nreckoned to him for righteousness.”<a class=\"fnanchor pginternal\" href=\"#Footnote_705\" id=\"FNanchor_705\">[705]</a> For if any one, following\r\nMarcion, should dare to say that the Creator (Δημιουργόν) saved the\r\nman that believed on him, even before the advent of the Lord, (the\r\nelection being saved with their own proper salvation); the power of\r\nthe good Being will be eclipsed; inasmuch as late only, and subsequent\r\nto the Creator spoken of by them in words of good omen, it made the\r\nattempt to save, and by his instruction, and in imitation of him. But\r\nif, being such, the good Being save, according to them; neither is it\r\nhis own that he saves, nor is it with the consent of him who formed\r\nthe creation that he essays salvation, but by force or fraud. And how\r\ncan he any more be good, acting thus, and being posterior? But if the\r\nlocality is different, and the dwelling-place of the Omnipotent is\r\nremote from the dwelling-place of the good God; yet the will of him\r\nwho saves, having been the first to begin, is not inferior to that of\r\nthe good God. From what has been previously proved, those who believe\r\nnot are proved senseless:<span class=\"pagenum\" id=\"Page_223\">[223]</span> “For their paths are perverted, and they\r\nknow not peace,” saith the prophet.<a class=\"fnanchor pginternal\" href=\"#Footnote_706\" id=\"FNanchor_706\">[706]</a> “But foolish and unlearned\r\nquestions” the divine Paul exhorted to “avoid, because they gender\r\nstrifes.”<a class=\"fnanchor pginternal\" href=\"#Footnote_707\" id=\"FNanchor_707\">[707]</a> And Æschylus exclaims:</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK V.","CHAPTER I. 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