Has settled; for in mortal eyes are small,
And mortal pupils—only flesh and bones grow there.”
To these statements the apostle will testify: “I know a man in Christ, caught up into the third heaven, and thence into Paradise, who heard unutterable words which it is not lawful for a man to speak,”—intimating thus the impossibility of expressing God, and indicating that what is divine is unutterable by human[816] power; if, indeed, he begins to speak above the third heaven, as it is lawful to initiate the elect souls in the mysteries there. For I know what is in Plato (for the examples from the barbarian philosophy, which are many, are suggested now by the composition which, in accordance with promises previously given, waits the suitable time). For doubting, in Timæus, whether we ought to regard several worlds as to be understood by many heavens, or this one, he makes no distinction in the names, calling the world and heaven by the same name. But the words of the statement are as follows: “Whether, then, have we rightly spoken of one heaven, or of many and infinite? It were more correct to say one, if indeed it was created according to the model.” Further, in the Epistle of the Romans to the Corinthians it is written, “An ocean illimitable by men and the worlds after it.” Consequently, therefore, the noble apostle exclaims, “Oh the depth of the riches both of the wisdom and the knowledge of God!”[817]
And was it not this which the prophet meant, when he ordered unleavened cakes[818] to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: “Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery.”[819] And again in another place he says: “To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge.”[820] These things the Saviour Himself seals when He says: “To you it is given to know the mysteries of the kingdom of heaven.”[821] And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: “He will open His mouth in parables, and will utter things kept secret from the foundation of the world.”[822] And now, by the parable of the leaven, the Lord shows concealment; for He says, “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”[823] For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong[824] and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity.
Accordingly Solon has written most wisely respecting God, thus:
“It is most difficult to apprehend the mind’s invisible measure
Which alone holds the boundaries of all things.”
For “the divine,” says the poet of Agrigentum,[825]
“Is not capable of being approached with our eyes,
Or grasped with our hands; but the highway