And now we must look also at this, that if ever those who know not how to do well, live well;[868] for they have lighted on well-doing. Some, too, have aimed well at the word of truth through understanding. “But Abraham was not justified by works, but by faith.”[869] It is therefore of no advantage to them after the end of life, even if they do good works now, if they have not faith. Wherefore also the Scriptures were translated into the language of the Greeks, in order that they might never be able to allege the excuse of ignorance, inasmuch as they are able to hear also what we have in our hands, if they only wish. One speaks in one way of the truth, in another way the truth interprets itself. The guessing at truth is one thing, and truth itself is another. Resemblance is one thing, the thing itself is another. And the one results from learning and practice, the other from power and faith. For the teaching of piety is a gift, but faith is grace. “For by doing the will of God we know the will of God.”[870] “Open, then,” says the Scripture, “the gates of righteousness; and I will enter in, and confess to the Lord.”[871] But the paths to righteousness (since God saves in many ways, for He is good) are many and various, and lead to the Lord’s way and gate. And if you ask the royal and true entrance, you will hear, “This is the gate of the Lord, the righteous shall enter in by it.”[872] While there are many gates open, that in righteousness is in Christ, by which all the blessed enter, and direct their steps in the sanctity of knowledge. Now Clemens, in his Epistle to the Corinthians, while expounding the differences of those who are approved according to the church, says expressly, “One may be a believer; one may be powerful in uttering knowledge; one may be wise in discriminating between words; one may be terrible in deeds.” CHAPTER VIII. THE SOPHISTICAL ARTS USELESS.