The divine apostle writes accordingly respecting us: “For now we see as through a glass;”[978] knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, “Having seen thy brother, thou hast seen thy God:” methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, “face to face,”--then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies. Excellently therefore Solomon says: “He who soweth righteousness, worketh faith.”[979] “And there are those who, sowing their own, make increase.”[980] And again: “Take care of the verdure on the plain, and thou shalt cut grass and gather ripe hay, that thou mayest have sheep for clothing.”[981] You see how care must be taken for external clothing and for keeping. “And thou shalt intelligently know the souls of thy flock.”[982] “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law,”[983] according to the apostle, both before the law and before the advent. As if making comparison of those addicted to philosophy with those called heretics, the Word most clearly says: “Better is a friend that is near, than a brother that dwelleth afar off.”[984] “And he who relies on falsehoods, feeds on the winds, and pursues winged birds.”[985] I do not think that philosophy directly declares the Word, although in many instances philosophy attempts and persuasively teaches us probable arguments; but it assails the sects. Accordingly it is added: “For he hath forsaken the ways of his own vineyard, and wandered in the tracks of his own husbandry.” Such are the sects which deserted the primitive church. Now he who has fallen into heresy passes through an arid wilderness, abandoning the only true God, destitute of God, seeking waterless water, reaching an uninhabited and thirsty land, collecting sterility with his hands. And those destitute of prudence, that is, those involved in heresies, “I enjoin,” remarks Wisdom, saying, “Touch sweetly stolen bread and the sweet water of theft;”[986] the Scripture manifestly applying the terms bread and water to nothing else but to those heresies, which employ bread and water in the oblation, not according to the rule of the church. For there are those who celebrate the Eucharist with mere water. “But begone, stay not in her place.” It is the synagogue, not the church, that is called by the equivocal name, place. Then He subjoins: “For so shalt thou pass through the water of another;” reckoning heretical baptism not proper and true water. “And