But this same one, he says, the Phrygians[106] call also Papas, because he set at rest that which had been moved irregularly and discordantly before his coming. For the name of Papa, he says, is (taken from) all things in heaven, on earth, and below the earth, saying: “Make to cease! make to cease![107] the discord of the cosmos and make peace for those that are afar off,”[108] that is, for the material and earthly, and also “for those that are anigh,” that is, for the spiritual and understanding perfect men. But the Phrygians say that the same one is also a “corpse,” having been buried in the body as in a monument or tomb.[109] This, he says, is the saying: “Ye are whited sepulchres filled within with dead men’s bones,”[110] that is, there is not within you the living Man. And again, he says, “the dead shall leap forth from their graves,”[111] that is, the spiritual man, not the fleshly, shall be born again from the bodies of the earthly. This, he says, is the resurrection which comes through the [Sidenote: p. 166.] gate of the heavens, through which if they do not enter, all remain dead. And the same Phrygians, he says again, say that this same one is by reason of the change a god. For he becomes God when he arises from the dead and enters into heaven through the same gate. This gate, he says, Paul the Apostle knew, having set it ajar in mystery and declaring that he “was caught up by an angel and came unto a second and third heaven into Paradise itself and beheld what he beheld, and heard ineffable words which it is not lawful for man to utter.”[112] These are, he says, the mysteries called ineffable by all “which (we also speak) not in the words taught by human wisdom, but in those taught by the Spirit, comparing spiritual things with spiritual; but the natural[113] man receiveth not the things of the Spirit of God, for they are foolishness unto him”;[114] and these, he says, are the ineffable mysteries of the Spirit which we alone behold. Concerning them, he says, the Saviour spake: “No man shall come unto me unless my heavenly Father draw some one (unto me).”[115] For very hard it is, he says, to receive and take this great and ineffable mystery. And [Sidenote: p. 167.] again, he says, the Saviour spake: “Not every one who sayeth unto me, Lord! Lord! shall enter into the kingdom of the heavens, but he who doeth the will of my Father who is in the heavens.”[116] Of which (will) he says, they must be doers and not hearers only to enter into the kingdom of the heavens. And again, says he, He spake: “The publicans and the harlots go before you into the kingdom of the heavens.”[117] For the publicans, he says, are those who receive the taxes of market-wares, and we are the tax-gatherers “upon whom the ends of the æons have come down.”[118] For the “ends,” he says, are the seeds sown in the cosmos by the Unportrayable One,[119] whereby the whole cosmos is completed;[120] for by them also it began to be. And this, he says, is the saying: “The sower went forth to sow, and some (seed) fell on the wayside and was trodden under foot, and some upon stony (parts) and sprang up; and because it had no root, he says, it withered and died. But some fell, he says, upon the fair and goodly earth and brought forth some a hundredfold, and some sixty and some thirty. [Sidenote: p. 168.] He that hath ears to hear, let him hear.”[121] This is, he says, that no one becomes a hearer of these mysteries save only the perfect Gnostics. This, he says, is the fair and goodly earth of which Moses spake: “I will bring you to a fair and goodly land, to a land flowing with milk and honey.”[122] This, he says, is the honey and the milk, tasting which the perfect become kingless and partakers of the fulness.[123] The same, he says, is the Pleroma, whereby all things that are begotten by the unbegotten have come into being and are filled.