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in the letter, it grows old and ages, being abolished; but in the spirit, it is perpetually renewed, being active. For grace is completely unaging.

Four Uncovered. The law, on the one hand, has a shadow of the Gospel; the Gospel, on the other hand, is an image of the good things to come. For the one hinders the activities of evil; the other sets forth the practice of good things.

Four Uncovered. First. We say that the whole of Holy Scripture is divided into flesh and spirit; as if it were a spiritual human being. For one who says the letter of Scripture is the flesh; (1121) and the meaning, the spirit, that is, the soul, will therefore err from the truth. But manifestly wise is he who leaves aside what is corruptible; and becomes entirely [unus Reg. ὅλως] of the incorruptible.

Four Uncovered. Second. The Law is the flesh of the spiritual man according to Holy Scripture; the Prophets are the senses; and the Gospel, the intellectual soul; acting through the flesh of the Law and through the senses of the Prophets; and manifesting its own power in its activities.

Four Uncovered. Third. The Law had a shadow, and the Prophets an image of the divine and spiritual good things in the Gospel. But the Gospel itself has shown us through its letters the truth itself present; which was foreshadowed by the Law and prefigured by the Prophets.

Four Uncovered. Fourth. He who fulfills the Law through his life and conduct, abstains only from the conclusions of evil, sacrificing to God the activity of the irrational passions; and for salvation he is content with this way, on account of the spiritual infancy within him.

Four Uncovered. Fifth. He who is tutored by the prophetic word, in addition to rejecting the activity of the passions, also renounces the assents to them that arise in the soul; lest, while thinking he is abstaining from evil in the worse part, I mean the flesh; he should unawares be activating it abundantly in the better part, I mean the soul.

Four Uncovered. Sixth. He who genuinely embraces the evangelical life, has cut out from himself both the beginning and the end of evil; and pursues every virtue in both deed and word; offering a sacrifice of praise and confession, freed from all disturbance from the activity of the passions, and being free from the battle in the mind against them; and having only the insatiable pleasure that nourishes the soul in the hope of future goods.

Four Uncovered. Seventh. To the more diligent students of the divine Scriptures, the Word according to the Lord appears having two forms: one common and more popular and visible to not a few, according to which it is said, "We saw him, and he had no form nor beauty"; the other more hidden and attainable by few, to those who have become like Peter and James and John, the holy apostles, upon whom the Lord was transfigured to a glory that overcomes sense-perception; according to which "he is beautiful in comeliness beyond the sons of men." (1124) Of these two forms, the first is fitting for beginners; the second is suited to those who have been perfected in knowledge as far as possible. And the one is an image of the first coming of the Lord, to which must be assigned the letter of the Gospel, which purifies the active through sufferings; the other is a prefiguration of the second and glorious coming, to which the spirit is assigned; which transforms the gnostics toward deification through wisdom; as they, from the transfiguration of the Word in them, with unveiled face behold the glory of the Lord.

Four Uncovered. Eighth. He who unshakably perseveres in terrible things for the sake of virtue, has the first coming of the Word active in himself, cleansing him of every stain; but he who [directs] his mind toward that of the angels through contemplation

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γράμματι, παλαιοῦται καί γηράσκει καταργούμενος· τῷ δέ πνεύματι,νεάζει διαπαντός ἐνεργούμενος. Ἡ γάρ χάρις παντελῶς ἀπαλαίωτος.

τέσσ. ἀνοικ. ΄. Ὁ μέν νόμος, σκιάν ἔχει τοῦ Εὐαγγελίου· τό δέ Εὐαγγέλιον, εἰκών ἐστι τῶν μελλόντων ἀγαθῶν. Ὁ μέν γάρ κωλύει τάς τῶν κακῶν ἐνεργείας· τό δέ, τάς πράξεις τῶν ἀγαθῶν παρατίθεται.

τέσσ. ἀνοικ. α΄. Τήν ἁγίαν ὅλην Γραφήν, σαρκί διαιρεῖσθαι λέγομεν καί πνεύματι· καθάπερ τινά πνευματικόν ἄνθρωπον οὖσαν. Ὁ γάρ τό ῥητόν τῆς Γραφῆς εἰπών εἶναι σάρκα· (1121) τόν δέ νοῦν, πνεῦμα, ἤγουν ψυχήν, τῆς ἀληθείας οὖν ἁμαρτήσεται. Σοφός δέ προδήλως, ὁ τό μέν φθειρόμενον ἀφείς· ὅλος [unus Reg. ὅλως] δέ τοῦ ἀφθάρτου γενόμενος.

τέσσ. ἀνοικ. β΄. Ὁ μέν νόμος, σάρξ ἐστι τοῦ κατά τήν ἁγίαν Γραφήν πνευματικοῦ ἀνθρώπου· αἴσθησις δέ, οἱ προφῆται· τό δέ Εὐαγγέλιον, ψυχή νοερά· διά σαρκός τοῦ νόμου, καί δι᾿ αἰσθήσεως τῶν προφητῶν ἐνεργοῦσα· καί τήν ἑαυτῆς δύναμιν ταῖς ἐνεργείαις ἐμφαίνουσα.

τέσσ. ἀνοικ. γ΄. Σκιάν μέν εἶχεν ὁ νόμος, εἰκόνα δέ οἱ προφῆται τῶν ἐν τῷ Εὐαγγελίῳ θείων καί πνευματικῶν ἀγαθῶν. Αὐτό δέ τό Εὐαγγέλιον, αὐτήν παροῦσαν ἡμῖν διά τῶν γραμμάτων ἔδειξε τήν ἀλήθειαν· τήν τῷ νόμῳ προσκιασθεῖσαν, καί τοῖς προφήταις προεικονισθεῖσαν.

τέσσ. ἀνοικ. δ΄. Ὁ τόν νόμον διά βίου καί πολιτείας ἐπιτελῶν, μόνων τῶν τῆς κακίας ἀργεῖ συμπερασμάτων, καταθύων τῷ Θεῷ τῶν ἀλόγων παθῶν τήν ἐνέργειαν· καί τούτῳ πρός σωτηρίαν ἀρκεῖται τῷ τρόπῳ, διά τήν ἐν αὐτῷ πνευματικήν νηπιότητα.

τέσσ. ἀνοικ. ε΄. Ὁ τῷ προφητικῷ λόγῳ παιδαγωγούμενος, πρός τῇ ἀποβολῇ τῆς τῶν παθῶν ἐνεργείας, καί τάς κατά ψυχήν συνισταμένας αὐτῶν ἐκτίθεται συγκαταθέσεις· ἵνα μή τῷ χείρονι, φημί δή τῇ σαρκί, δοκῶν κακίας ἀπέχεσθαι· τῷ κρείττονι, λέγω δέ τῇ ψυχῇ, λάθῃ ταύτην δαψιλῶς ἐνεργούμενος.

τέσσ. ἀνοικ. στ΄. Ὁ τήν εὐαγγελικήν ζωήν γνησίως ἀσπαζόμενος, καί ἀρχήν καί τέλος ἑαυτοῦ τῆς κακίας ἐξέτεμε· καί πᾶσαν ἀρετήν ἔργῳ τε καί λόγῳ μετέρχεται· θύων θυσίαν αἰνέσεως καί ἐξομολογήσεως, πάσης τῆς κατ᾿ ἐνέργειαν τῶν παθῶν ἀπηλλαγμένος ὀχλήσεως, καί τῆς κατά νοῦν πρός αὐτά μάχης ὑπάρχων ἐλεύθερος· καί μόνην ἔχων τήν ἐπ᾿ ἐλπίδι τῶν μελλόντων ἀγαθῶν τήν ψυχήν διατρέφουσαν, ἀκόρεστον ἡδονήν.

τέσσ. ἀνοικ. ζ΄. Τοῖς σπουδαιοτέροις τῶν θείων Γραφῶν ἐπιμεληταῖς, δύο ἔχων ἀναφαίνεται μορφάς ὁ κατά Κύριον Λόγος· τήν μέν κοινήν καί δημωδεστέραν καί οὐκ ὀλίγοις θεατήν, καθ᾿ ἥν λέγεται τό, Εἴδομεν αὐτόν, καί οὐκ εἶχεν εἶδος οὐδέ κάλλος· τήν δέ κρυφιωτέραν καί ὀλίγοις ἐφικτήν, τοῖς ἤδη κατά Πέτρον καί Ἰάκωβον καί Ἰωάννην, τούς ἁγίους ἀποστόλους γεγονόσιν, ἐφ᾿ ὧν ὁ Κύριος μετεμορφώθη πρός δόξαν νικῶσαν τήν αἴσθησιν· καθ᾿ ἥν ἔστιν ὡραῖος κάλλει παρά τούς υἱούς τῶν ἀνθρώπων. (1124) Τούτων δέ τῶν δύο μορφῶν, ἡ μέν προτέρα, τοῖς εἰσαγομένοις ἁρμόδιος· ἡ δευτέρα δέ, τοῖς κατά τήν γνῶσιν ὡς ἐφικτόν τελειωθεῖσιν ἀνάλογος. Καί ἡ μέν, τῆς πρώτης τοῦ Κυρίου παρουσίας ἐστίν εἰκών, ἐφ᾿ ἧς τό ῥητόν τοῦ Εὐαγγελίου θετέον τῆς διά παθημάτων καθαιρούσης τούς πρακτικούς· ἡ δέ, τῆς δευτέρας καί ἐνδόξου παρουσίας ἐστί προδιατύπωσις, ἐφ᾿ ἧς τό πνεῦμα νοεῖται· τῆς διά σοφίας τούς γνωστικούς μεταμορφούσης πρός θέωσιν· ἐκ τῆς ἐν αὐτοῖς τοῦ λόγου μεταμορφώσεως, ἀνακεκαλυμμένῳ προσώπῳ τήν δόξαν Κυρίου κατοπτριζομένους.

τέσσ. ἀνοικ. η΄. Ὁ μέν ἀκατασείστως ὑπέρ ἀρετῆς ἐγκαρτερῶν τοῖς δεινοῖς, ἐνεργουμένην ἐφ᾿ ἑαυτόν ἔχει τήν πρώτην τοῦ Λόγου παρουσίαν, πάσης αὐτόν κηλίδος καθαίρουσαν· ὁ δέ τόν νοῦν πρός τήν τῶν ἀγγέλων διά θεωρίας