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Paulos doulos Iesou Christou kletòs apóstolos aphôrisménos eis eu aggelion theou o proepêggeilato di
I am less pleased with this volume than with any of the preceding. Ask your own heart and conscience whether (for instance,) they are satisfied with this defence 'duri per durius': or whether frightening a modest query into silence by perverting it into an accusation of the Almighty, by virtue of a conclusion borrowed from the Calvinistic theory of Predestination, is not more in the spirit of Job's comforters, than becomes a minister of the Apostolic Church of England and Ireland? Such arguments are but edge-tools at the safest, but more often they may rather be likened to the two-edged blade of Parysatis's knife, the one of which was poisoned. Leave them to Calvin, or those who dare appropriate Calvin's words, that "God's absolute will is the only rule of his justice;" thus dividing the divine attributes. Yet Calvin himself distinguishes the hidden from the revealed God, even as the Greek Fathers distinguished the [Greek: thélaema Theou], the absolute ground of all being, from the [Greek: Boul
This growth of the work, owing, no doubt, much to him, is a proof of God's blessing on him. 'I pray God that this may be a little gleam of light to cheer you, dear friends, on your far more toilsome and darksome path. It is a little indeed in one sense; yet to me, who know the insufficiency of the human agency, it is a proof indeed that the Gospel is dunamis Theou eis soterian.
He reveals to them the Gnôsis Theou, the Knowledge of God. The 'knowledge' in question is not a mere intellectual knowledge. It is a complete union, a merging of beings. And, as we have always to keep reminding our cold modern intelligence, he who has 'known' God is himself thereby deified.
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