Tertullian Against Marcion Book IV -of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. "He departed, and went into a desert place."[225] When "stayed" by the crowds, He said," I must preach the kingdom of God to other cities also."[230] Cyprian Epistle LVIII For as the Lord says in His Gospel, "The Son of man is not come to destroy men's lives, but to save them,"[5] Tertullian Against Marcion Book IV ), saying to Peter, when he trembled at the very large draught of the fishes, "Fear not; from henceforth thou shalt catch men? "[232] Tertullian On Modesty name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans,"[101] Origen Against Celsus Book I And in the Gospel according to Luke, Peter says to Jesus, "Depart from me, O Lord, for I am a sinful man."[124] Tertullian On Idolatry and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship;[88] Tertullian Against Marcion Book IV ), with himself, for the cure of leprosy,[236] Tertullian Against Marcion Book IV ; but so far as the honour of the law was concerned, He requested that the usual course should be followed: "Go, show thyself to the priest, and present the offering which Moses commanded."[261] Tertullian Against Marcion Book IV The sick of the palsy is healed,[281] Cyprian Treatise IV On the Lord's Prayer Nor was it only in words, but in deeds also, that the Lord taught us to pray, Himself praying frequently and beseeching, and thus showing us, by the testimony of His example, what it behoved us to do, as it is written, "But Himself departed into a solitary place, and there prayed."[80] Irenaeus Against Heresies Book V Rightly then does His Word say to man, "Thy sins are forgiven thee; "[145] But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee; "[146] Constitutions of the Holy Apostles Book II For by thee does our Saviour say to him who is discouraged under the sense of his sins, "Thy sins are forgiven thee: thy faith hath saved thee; go in peace."[112] Tertullian On Modesty "a Physician." necessary to "the sick" "more than to the whole."[107] Who, moreover, was able to forgive sins? This is His alone prerogative: for "who remitteth sins but God alone? "[267] Tertullian Against Marcion Book IV The publican who was chosen by the Lord,[331] Clement of Alexandria Who is the Rich Man that Shall Be Saved? And He does not bid them part with their property, but, applying the just and removing the unjust judgment, He subjoins, "To-day salvation has come to this house, for as much as he also is a son of Abraham."[17] Tertullian On Idolatry while Matthew is roused up from the toll-booth;[89] Irenaeus Against Heresies Book III Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient's whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance."[19] Tertullian Against Marcion Book IV , however, rather spoke of the Jews in a favourable light, when he said, "The whole needed not a physician, but they that are sick."[334] Tertullian On the Resurrection of the Flesh although disordered, since "they that are whole need not the physician, but they that are sick; "[63] Epistle of Barnabas But when He chose His own apostles who where to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came "not to call the righteous, but sinners to repentance."[41] 2 Clement And another Scripture saith, "I came not to call the righteous, but sinners."[20] And another Scripture saith, "I came not to call the righteous, but sinners."[13] Tertullian On Fasting At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; "[5] Tertullian Against Marcion Book IV giving a reason why "the children of the bridegroom are unable to fast during the time the bridegroom is with them," but promising that "they should afterwards fast, when the bridegroom was taken away from them,"[346] Constitutions of the Holy Apostles Book V Do ye who are able fast the day of the preparation and the Sabbath-day entirely, tasting nothing till the cock-crowing of the night; but if any one is not able to join them both together, at least let him observe the Sabbath-day; for the Lord says somewhere, speaking of Himself: "When the bridegroom shall be taken away from them, in those days shall they fast."[147] Irenaeus Against Heresies Book IV one God, and proclaimed the advent of His Son, much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: "No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles."[555] Tertullian On Prayer -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment.[3] Tertullian The Prescription Against Heretics "They have," says He, "Moses and Elias,"[87] Clement of Alexandria Stromata Book VI " And that it is said, that we and the Greeks know the same God, though not in the same way, he will infer thus: "Neither worship as the Jews; for they, thinking that they only know God, do not know Him, adoring as they do angels and archangels, the month and the moon. And if the moon be not visible, they do not hold the Sabbath, which is called the first;[65] Tertullian Against Marcion Book IV -as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread.[385] Archelaus Acts of the Disputation with the Heresiarch Manes And further, He did not restrain His disciples from plucking the ears of corn and rubbing them with their hands on the Sabbath-day,[428] Irenaeus Against Heresies Book IV And therefore did the Lord say to those who were blaming His disciples because they plucked and ate the ears of corn, rubbing them in their hands, "Have ye not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the shew-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone? "[90] Tertullian Against Marcion Book IV He was called "Lord of the Sabbath,"[404] Tertullian Against Marcion Book IV example-is He therefore alien from the Creator? Then the Pharisees watch whether He would heal on the Sabbath-day,[393] Tertullian Against Marcion Book IV Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, "Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it? "[401] Tertullian Against Marcion Book IV Surely to Sion He brings good tidings, and to Jerusalem peace and all blessings; He goes up into a mountain, and there spends a night in prayer,[423] Cyprian Epistle VII For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God."[16] Irenaeus Against Heresies Book I years of age when He disputed with the teachers of the law, and by the election of the apostles, for of these there were twelve.[34] Tertullian Against Marcion Book IV apostles,[433] Tertullian Against Marcion Book IV Again, He changes the name of Simon to peter,[444] Irenaeus Against Heresies Book IV "For there was," He says, "a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts."[19] Epistle of Polycarp to the Philippians and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."[20] Tertullian On Idolatry But even now you have the Lord's sayings, as examples taking away from you all excuse. For what is it you say? "I shall be in need." But the Lord calls the needy "happy."[79] Tertullian Against Marcion Book IV "because theirs is the kingdom of heaven."[457] "Blessed are the needy, because theirs is the kingdom of heaven."[485] Tertullian To His Wife Book II To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens,"[57] Recognitions of Clement I "Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed;[58] Tertullian Against Marcion Book IV venly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled."[475] Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh."[480] "Blessed are they that hunger, for they shall be filled."[487] "Blessed are they that weep, for they shall laugh."[489] Tertullian On Fasting How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: "[104] Clement of Alexandria Stromata Book IV " And, "Blessed are ye when men shall hate you, when they shall separate you, when they shall cast out your name as evil, for the Son of man's sake; "[58] Tertullian Against Marcion Book IV one), which bade him say, "Blessed shall ye be, when men shall bate you, and shall reproach you, and shall cast out your name as evil, for the Son of man's sake."[493] Tertullian Of Patience If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice."[89] Cyprian Epistle LV And again He says, "Blessed are ye when men shall hate you, and shall separate you from their company, and shall cast you out, and shall reproach your name as evil for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold your reward is great in heaven."[10] Cyprian Treatise III On the Lapsed If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of your name as evil, for the Son of man's sake! Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."[17] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."[113] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven."[485] Constitutions of the Holy Apostles Book V Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.[4] Tertullian Scorpiace ! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven."[57] Origen Commentary on Matthew Book X Wherefore blessed are they who suffer the same things as the prophets, according to what was said by the Saviour, "For in the same manner did their fathers unto the prophets."[126] Irenaeus Against Heresies Book III And in His office of teacher this is what He has said to the rich: "Woe unto you that are rich, for ye have received your consolation; "[243] Tertullian Against Marcion Book IV which accompany riches; and it is because of these that woes are denounced on the rich, even in the Gospel. "Ye have received," says He, "your consolation; "[529] Tertullian Against Marcion Book IV He inflicts a woe also on "the full, because they shall hunger; on those too which laugh now, because they shall mourn."[544] Dionysius A Commentary on the Beginning of Ecclesiastes A time to weep, when it is the time of suffering; as when the Lord also says, "Verily I say unto you, that ye shall weep and lament."[33] Tertullian Against Marcion Book IV "In the like manner," says He,[501] "Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets."[548] Athenagoras A Plea for the Christians What, then, are those teachings in which we are brought up? "I say unto you, Love your enemies; bless them that curse you; pray for them that persecute you; that ye may be the sons of your Father who is in heaven, who causes His sun to rise on the evil and the good, and sends rain on the just and the unjust."[35] Clement of Alexandria The Instructor Book III " And He says: "If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also."[195] Tertullian A Treatise on the Soul He bids us, therefore, show a kindly disposition to such a man. "Love your enemies," says He, "pray for them that curse you,"[243] Tertullian Against Marcion Book IV "But I say unto you which hear" (displaying here that old injunction, of the Creator: "Speak to the ears of those who lend them to you"[554] 2 Clement "There is no thank unto you, if ye love them that love you; but there is thank unto you, if ye love your enemies and them that hate you; "[97] First Apology of Justin But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you."[23] Tertullian Against Marcion Book IV upon the Pharisees and doctors of the law.[1097] Lactantius Divine Institutes Book VI He must not receive a gift from a poor man; so that if he himself has afforded anything, it may be good, inasmuch as it is gratuitous. If any one reviles, he must answer him with a blessing;[132] Constitutions of the Holy Apostles Book I In the same manner it is written inn the Gospel: "Bless them that curse you."[13] First Apology of Justin And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven."[27] Irenaeus Against Heresies Book IV For "to him that taketh away thy coat," He says, "give to him thy cloak also; and from him that taketh away thy goods, ask them not again; and as ye would that men should do unto you, do ye unto them: "[157] a comparison be instituted between us and them, [I would ask] which party shall seem to have received [their worldly goods] in the fairer manner? Will it be the [Jewish] people, [who took] from the Egyptians, who were at all points their debtors; or we, [who receive property] from the Romans and other nations, who are under no similar obligation to us? Yea, moreover, through their instrumentality the world is at peace, and we walk on the highways without fear, and sail where we will.[420] Clement of Alexandria Exhortation to the Heathen of reason and words of sanctity which are inscribed on men's hearts: "Thou shalt love thy neighbour as thyself; to him who strikes thee on the cheek, present also the other; "[150] Tertullian Against Marcion Book IV and bids us, on the contrary, "to him who smiteth us on the one cheek, to offer the other also, and to give up our coat to him that taketh away our cloak."[561] Tertullian Of Patience unless he be a man likewise to offer to one who takes away his coat his cloak as well?[78] Archelaus Acts of the Disputation with the Heresiarch Manes but that our Lord bade us offer the other cheek also to him who smote the one.[425] Didache If one give thee a blow upon thy right cheek, turn to him the other also;[12] If one take away thy cloak, give him also thy coat.[14] Constitutions of the Holy Apostles Book VII "If any one gives thee a stroke on thy right cheek, turn to him the other also."[18] And, "He that will sue thee at the law, and take away thy coat, let him have thy cloak also."[21] Clementine Homily XV which rather appeared to me to be very unjust, and I shall tell you how. He alleged that it was right to present to him who strikes you on the one cheek the other[15] Epistle of Barnabas Thou shalt not hesitate to give, nor murmur when thou givest. "Give to every one that asketh thee,"[266] First Apology of Justin For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24] Clement of Alexandria Stromata Book III " Dicunt itaque ex iis quemdam, cum ad hostram virginem vultu formosam accessisset, dixisse: Scriptum est: "Da omni te petenti: "[20] Clement of Alexandria Who is the Rich Man that Shall Be Saved? But better than this is the saying spoken by the Lord in another place, "Give to every one that asketh thee."[54] Tertullian Against Marcion Book IV This, however, is (the principle) of your good and simply beneficent god-to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! "Give to every one that asketh of thee"[581] Tertullian On Baptism But they whose office it is, know that baptism is not rashly to be administered. "Give to every one who beggeth thee,"[181] his host, speedily recognized him to be "an appointed vessel of election." God's approbation sends sure premonitory tokens before it; every "petition "[188] trusted with divine! Let them know how to "ask" for salvation, that you may seem (at least) to have given "to him that asketh."[194] Tertullian On Monogamy the law and the apostle-if, notwithstanding, you care even about this-with what face do you request (the solemnizing of) a matrimony which is unlawful to those of whom you request it; of a monogamist bishop, of presbyters and deacons bound by the same solemn engagement, of widows whose Order you have in your own person refused? And they, plainly, will give husbands and wives as they would morsels of bread; for this is their rendering of "To every one who asketh thee thou shalt give!"[86] Didache If one take from thee thine own, ask it not back[15] for indeed thou art not able. 5. Give to every one that asketh thee, and ask it not back;[16] Constitutions of the Holy Apostles Book III For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: "Give to every one that asketh of thee."[8] Constitutions of the Holy Apostles Book VII "And from him that taketh thy goods, require them not again."[22] The Second Epistle of Pope Fabian And in another place: "Of him that taketh away thy goods, ask them not again."[15] Clement of Alexandria The Instructor Book III Here is then a comprehensive precept, and an exhortation of life, all-embracing: "As ye would that men should do unto you, do ye likewise to, them."[176] Tertullian Against Marcion Book IV So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. "And as ye would that men should do to you, do ye also to them likewise."[597] Tertullian Scorpiace And, "As ye would that men should do to you, do ye likewise so to, them."[65] Didache and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do.[6] Athenagoras A Plea for the Christians the Father with the Son, what is the Spirit, what is the unity of these three, the Spirit, the Son, the Father, and their distinction in unity; and who know that the life for which we look is far better than can be described in words, provided we arrive at it pure from all wrong-doing; who, moreover, carry our benevolence to such an extent, that we not only love our friends ("for if ye love them," He says, "that love you, and lend to them that lend to you, what reward will ye have? "[39] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to Luke: "If ye love those who love you, what thank have ye? For even sinners love those who love them."[622] Lactantius Divine Institutes Book VI " What is the meaning of "suitable? " Assuredly those who are able to restore and give back the favour.[88] Didache , if ye love them that love you? Do not also the Gentiles do the same?[9] Constitutions of the Holy Apostles Book VII "Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same."[15] 2 Clement For, whenever they hear from us that God saith, "No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you "[66] Tertullian Against Marcion Book IV And now, on the subject of a loan, when He asks, "And if ye lend to them of whom ye hope to receive, what thank have ye? "[611] Dialogue of Justin For He taught us to pray for our enemies also, saying, `Love your enemies; be kind and merciful, as your heavenly Father is.'[372] Clement of Alexandria The Instructor Book I Now, that the God and Father of our Lord Jesus is good, the Word Himself will again avouch: "For He is kind to the unthankful and the evil; "and further, when He says," Be merciful, as your Father is merciful."[167] Tertullian Against Marcion Book IV Now, when He commands that a debt be remitted to a man who shall be unable to pay it (for it is a still stronger argument when He forbids its being asked for from a man who is even able to repay it), what else does He teach than that we should lend to those of whom we cannot receive again, inasmuch as He has imposed so great a loss on lending? "And ye shall be the children of God."[621] "Because," says He, "He is kind unto the unthankful and to the evil."[629] Tertullian On Modesty it; and remedies will be more effective on their first application than when outworn. No doubt the Lord is "kind" to "the unthankful,"[117] Hippolytus Refutation of All Heresies Book V This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; "[64] 1 Clement For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you ; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you."[55] Epistle of Polycarp to the Philippians be merciful, that ye may obtain mercy;[18] First Apology of Justin But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man."[25] Clement of Alexandria Stromata Book II For the law calls assimilation following; and such a following to the utmost of its power assimilates. "Be," says the Lord, "merciful and pitiful, as your heavenly Father is pitiful."[226] Tertullian Against Marcion Book IV Compassion also does He teach: "Be ye merciful," says He, "as your Father also that had mercy upon you."[635] Tertullian On Modesty too to be `pitiful-hearted'[21] Origen de Principiis Book IV the image of God; and in him are manifestly to be discovered traces of the divine image, not by any appearance of the bodily frame, which is corruptible, but by mental wisdom, by justice, moderation, virtue, wisdom, discipline; in fine, by the whole band of virtues, which are innate in the essence of God, and which may enter into man by diligence and imitation of God; as the Lord also intimates in the Gospel, when He says, "Be ye therefore merciful, as your Father also is merciful; "[66] Cyprian Epistle LI and the Lord in His Gospel says, "Be ye merciful, as your Father also had mercy upon you; "[24] Recognitions of Clement V "Wherefore awake, and take to yourselves our Lord and God, even that Lord who is Lord both of heaven and earth, and conform yourselves to His image and likeness, as the true Prophet Himself teaches, saying, `Be ye merciful, as also your heavenly Father is merciful, who makes His sun to rise upon the good and the evil, and rains upon the just and the unjust.'[9] For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you."[64] Epistle of Polycarp to the Philippians forgive, and it shall be forgiven unto you;[17] Clement of Alexandria Who is the Rich Man that Shall Be Saved? "Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again;[59] Tertullian Against Marcion Book IV wever, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that ye measure withal, it shall be measured to you again."[639] Tertullian On Prayer For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing-that is, every guilt, however small: corresponds with our profession that "we also remit to our debtors; "indeed elsewhere, too, in conformity with this Form of Prayer, He saith, "Remit, and it shall be remitted you."[54] Tertullian Of Patience patience to me, and I will reward patience. For when He says, "Judge not, lest ye be judged,"[109] unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you[124] Tertullian On Modesty `not judging, that we be not judged.'[24] `Remit, and remission shall be made to thee.'"[26] Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you."[40] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned."[532] Constitutions of the Holy Apostles Book II Now the way of peace is our Saviour Jesus Christ, who has taught us, saying: "Forgive, and ye shall be forgiven. Give, and it shall be given to you; "[118] For to yon this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: "Judge not, and ye shall not be judged."[178] For the Lord says: "With what judgment ye judge, ye shall be judged; and as you condemn, you shall be condemned."[202] Epistle of Polycarp to the Philippians with what measure ye mete, it shall be measured to you again;[19] Clementine Homily XVIII and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them.[22] Tertullian Against Marcion Book IV Let the Marcionites therefore make their choice: Will it not be just the same inconsistency to desert the prescription of their master, as to have Christ teaching in the interest of men or of the Creator? But "a blind man will lead a blind man into the ditch."[642] Irenaeus Against Heresies Book V n up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master."[270] Clement of Alexandria Stromata Book II Accordingly we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: "for no disciple is above his master, and it is sufficient if we be as the master: "[179] Tertullian The Prescription Against Heretics because he wished even in this respect to rival God, that he might succeed, by the poison of his doctrines, in doing himself what the Lord said could not be done-making "the disciples above their Master."[369] Tertullian Against Marcion Book IV Some persons believe Marcion. But "the disciple is not above his master."[643] Constitutions of the Holy Apostles Book V Let him therefore rejoice in the imitation of his Master, since is it thus ordained: "Let every one be perfect, as his Master is."[17] Tertullian Against Marcion Book IV Just as a good tree cannot produce evil fruit, so neither can truth generate heresy; and as a corrupt tree cannot yield good fruit, so heresy will not produce truth. Thus, Marcion brought nothing good out of Cerdon's evil treasure; nor Apelles out of Marcion's.[646] Hippolytus Refutation of All Heresies Book VIII Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye,[4] Constitutions of the Holy Apostles Book II those who are under the bishop will not be able to support and vindicate him: for they will say to him what is written in the Gospel, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? "[93] Origen de Principiis Book I And this splendour, presenting itself gently and softly to the frail and weak eyes of mortals, and gradually training, as it were, and accustoming them to bear the brightness of the light, when it has put away from them every hindrance and obstruction to vision, according to the Lord's own precept," Cast forth the beam out of thine eye,"[43] Clement of Alexandria The Instructor Book II For the saying, "It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit,"[116] Tertullian A Treatise on the Soul in order that they may be able to establish and settle their threefold theory, or "trinity," in all its characteristics as to the several natures, because "a good tree cannot produce evil fruit, nor a corrupt tree good fruit; and nobody gathers figs of thorns, nor grapes of brambles."[169] Tertullian Against Marcion Book I of his conceit from the simple passage of our Lord's saying, which has reference to human beings and not divine ones, wherein He disposes of those examples of a good tree and a corrupt one;[31] The First Epistle of Clement Concerning Virginity " For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits."[19] Epistle of Ignatius to the Magnesians To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, "Why call ye Me Lord, and do not the things which I say? "[32] Irenaeus Against Heresies Book IV And, "Why call ye me, Lord, Lord, and do not the things which I say? "[603] Irenaeus Against Heresies Book V In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, "Why call ye Me Lord, Lord, and do not the things which I say to you? "[56] Clement of Alexandria Stromata Book IV "Why call ye me Lord, Lord," He says, "and do not the things which I say? "[61] Clement of Alexandria Stromata Book VII Wherefore also he added: "But with all of them He was not well pleased." Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father? "[176] For these point out the heretics, who indeed go upon the name of the Father and the Son, but are incapable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, "Why will ye call me Lord, Lord, and do not the things which I say? "[190] Clement of Alexandria Who is the Rich Man that Shall Be Saved? And "Why call ye Me Lord, Lord, and do not the things which I say? "[43] Tertullian Against Marcion Book IV that said, "Why callest thou me Lord, Lord? "[650] Recognitions of Clement IV But salvation is in this, that you do His will of whom you have conceived a love and affection through the gift of God; lest that saying of His be addressed to you which He spoke, `Why call ye me Lord, Lord, and do not what I say? '[8] Clementine Homily VIII For on this account our Jesus Himself said to one who often called Him Lord, but did none of the things which He prescribed, `Why call ye me Lord, Lord, and do not the things which I say? '[10] Tertullian On Idolatry albeit, likewise, a centurion had believed;[159] Tertullian Against Marcion Book IV should confess that He had "found so great a faith not even in Israel."[655] Tertullian On Baptism " Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it.[114] Irenaeus Against Heresies Book I They maintain that he is the centurion mentioned in the Gospel, who addressed the Saviour in these words: "For I also am one having soldiers and servants under my authority; and whatsoever I command they do."[94] Recognitions of Clement IV For as he who has soldiers under him, although he may be inferior, and they superior to him in strength, yet 'says to this one, Go, and he goeth; and to another, Come, and he cometh; and to another, Do this, and he doeth it; '[26] Tertullian Against Marcion Book IV having come to weaken and destroy it rather than to approve of it. He raised also the widow's son from death.[663] Irenaeus Against Heresies Book V the widow's dead son, who was being carded out [to burial] near the gate [of the city];[96] Origen Commentary on Matthew Book XI Further, observe, that the Canaanitish woman besought Him not about a son, whom she does not seem to have brought forth at all, but about a daughter who was terribly vexed with a demon; but another mother receives back alive her son who was being carried forth dead.[167] Tertullian Against Marcion Book IV The Creator's prophets had wrought such; then why not His Son much rather? Now, so evidently had the Lord Christ introduced no other god for the working of so momentous a miracle as this, that all who were present gave glory to the Creator, saying: "A great prophet is risen up among us, and God hath visited His people."[665] saw Him before them a veritable man?-whom they had heard call Himself "Son of man? "-of whom they doubted whether He were God or Son of God, from seeing Him, as they did, in the perfect garb of human quality?-supposing Him rather to be a prophet, a great one indeed,[719] Tertullian On Baptism whom he had pointed out when coming to him, were "HE."[106] Clement of Alexandria The Instructor Book I The second, whose meaning is understood from the present times, as being apprehended by perception; as it was said to those who asked the Lord, "If He was the Christ, or shall we wait for another? Go and tell John, the blind receive their sight, the deaf hear, the lepers are cleansed, the dead are raised up; and blessed is he who shall not be offended in Me."[237] Tertullian Against Marcion Book IV With this fear, therefore, even John asks the question, "Art thou He that should come, or look we for another? "[680] Tertullian Against Marcion Book IV He was in doubt whether He was actually come whom all men were looking for; whom, moreover, they ought to have recognised by His predicted works, even as the Lord sent word to John, that it was by means of these very works that He was to be recognised.[685] Five Books in Reply to Marcion 145 August in life, and marked with praise sublime,[74] Clement of Alexandria The Instructor Book II Accordingly, deriding those who are clothed in luxurious garments, He says in the Gospel: "Lo, they who live in gorgeous apparel and luxury are in earthly palaces."[233] Tertullian On Idolatry unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: "[144] Tertullian Against Marcion Book IV "least person" by reason of his humble position, or of Himself, as being thought to be less than John-since all were running into the wilderness after John rather than after Christ ("What went ye out into the wilderness to see? "[694] But "what manner of man is this? for He commandeth even the winds and water!"[734] Irenaeus Against Heresies Book III John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him "more than a prophet."[132] Tertullian Against Marcion Book IV applying to him the Scripture, "Behold, I send my messenger before thy face, which shall prepare thy way before thee."[688] Tertullian On Monogamy Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet,"[63] Origen Commentary on Matthew Book X in regard to whom the Saviour says, "But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet."[160] Tertullian An Answer to the Jews alled him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee."[173] Clement of Alexandria The Instructor Book I To this child additional testimony is borne by John, "the greatest prophet among those born of women: "[47] Tertullian Against Marcion Book IV indeed "greater than all of women born; "[691] Origen Commentary on Matthew Book X And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words. "We piped unto you, and ye did not dance."[157] Tertullian On Monogamy ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners,"[74] Tertullian On Fasting while Himself withal was wont to eat and drink till He made Himself noted thus; "Behold, a gormandizer and a drinker: "[14] Irenaeus Against Heresies Book I Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children."[115] Tertullian Against Marcion Book IV The behaviour of "the woman which was a sinner," when she covered the Lord's feet with her kisses, bathed them with her tears, wiped them with the hairs of her head, anointed them with ointment,[698] Origen Commentary on John Book I It ought not to be forgotten that in such a Gospel as this there is embraced every good deed which was done to Jesus; as, for example, the story of the woman[59] The Arabic Gospel of the Infancy of the Saviour And this is that jar which Mary the sinner bought and poured upon the head and feet of our Lord Jesus Christ, which thereafter she wiped with the hair of her head.[6] Origen Commentary on Matthew Book XII after this no longer playing the harlot, but coming to the feet of Jesus, and wetting them with the tears of repentance, and anointing them with the fragrance of the ointment of holy conversation, on account of whom, reproaching Simon the leper,-the former people,-He spoke those things which are written.[32] A Treatise Against the Heretic Novatian by an Anonymous Bishop in the Gospel, where is described that woman who was a sinner, who came to the house of a certain Pharisee whither the Lord had been bidden with His disciples, and she brought a vessel of ointment, and stood at the Lord's feet, and washed His feet with her tears, and wiped them with her hair, and pressed kisses upon them; so that that Pharisee was provoked, and said, "If this man were a prophet, he would know who and what sort of a woman this is who touches him; for she is a sinner."[36] Hippolytus Exegetical Fragments And the holy Gospel knows also the remission of the number fifty, and of that number which is cognate with it, and stands by it, viz., five hundred;[242] Irenaeus Against Heresies Book III This, therefore, was the [object of the] long-suffering of God, that man, passing through all things, and acquiring the knowledge of moral discipline, then attaining to the resurrection from the dead, and learning by experience what is the source of his deliverance, may always live in a state of gratitude to the Lord, having obtained from Him the gift of incorruptibility, that he might love Him the more; for "he to whom more is forgiven, loveth more: "[380] Clement of Alexandria The Instructor Book II But the woman not having yet received the Word (for she was still a sinner), honoured the Lord with what she thought the most precious thing in her possession-the ointment; and with the ornament of her person, with her hair, she wiped off the superfluous ointment, while she expended on the Lord tears of repentance: "wherefore her sins are forgiven."[153] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to Luke: "To whom much is forgiven, he loveth much; and to whom little is forgiven, the same loveth little."[817] Constitutions of the Holy Apostles Book II He says also to another, a woman that was a sinner: "Thy sins, which are many, are forgiven, for thou lovest much."[127] A Treatise on Re-Baptism by an Anonymous Writer And this remission of sins that woman also which was a sinner in the city obtained, to whom the Lord said, "Thy sins are forgiven thee."[57] Dubious Hippolytus Fragments Let us therefore ponder this every day; let us meditate on this both day and night, both in the house, and by the way, and in the churches, that we may not stand forth at that dread and impartial judgment condemned, abased, and sad, but with purity of action, life, conversation, and confession; so that to us also the merciful and benignant God may say, "Thy faith hath saved thee, go in peace; "[139] A Treatise on Re-Baptism by an Anonymous Writer And when they who were reclining around began to say among themselves, "Who is this that forgiveth sins? "[58] -because concerning the paralytic the scribes and Pharisees had murmured crossly-the Lord says to the woman, "Thy faith hath made thee whole; go in peace."[59] Tertullian On Monogamy , like the other apostles and Cephas? "But when he subjoins those (expressions)which show his abstinence from (insisting on) the supply of maintenance, saying, "For have we not the power of eating and drinking? "he does not demonstrate that "wives" were led about by the apostles, whom even such as have not still have the power of eating and drinking; but simply "women," who used to minister to them in the stone way (as they did) when accompanying the Lord.[67] 1 Clement The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower[102] Hippolytus Refutation of All Heresies Book V And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up," he says, "and on account of its having no depth (of soil), it withered and died; and some," he says, "fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. Who hath ears," he says, "to hear, let him hear."[101] Hippolytus Refutation of All Heresies Book VIII And these (heretics) suppose that this is what is spoken by the Saviour: "A sower went forth to sow; and that which fell on the fair and good ground produced, some a hundred-fold, and some sixty-fold, and some thirty-fold."[10] Recognitions of Clement III Then Peter said: "If I were asked to speak of these things only on your account, who come only for the purpose of contradicting, you should never hear a single discourse from me; but seeing it is necessary that the husbandman, wishing to sow good ground, should sow some seeds, either in stony places, or places that are to be trodden of men, or in places filled with brambles and briers (as our Master also set forth, indicating by these the diversities of the purposes of several souls),[6] the fruits [of the earth], how the sowing of grain takes place. The sower[121] Tertullian Against Marcion Book IV -which now claims notice as having furnished to Christ that frequent form of His earnest instruction: "He that hath ears to hear, let him hear."[707] Clement of Alexandria Stromata Book V These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven."[148] Origen de Principiis Book III His words are: "That seeing they might not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them."[72] Shepherd of Hermas Commandment Tenth Even as beautiful vines, when they are neglected, are withered up by thorns and divers plants, so men who have believed, and have afterwards fallen away into many of those actions above mentioned, go astray in their minds, and lose all understanding in regard to righteousness; for if they hear of righteousness, their minds are occupied with their business,[2] Origen Commentary on John Book I " There are those who still have thorns with which they crown and dishonour Jesus, those, namely, who are choked by the cares, and riches, and pleasures of life, and though they have received the word of God, do not bring it to perfection.[63] Tertullian Against Marcion Book IV Now, for whatever reason He threatens the "deprivation," it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that "a candle is not usually hidden,"[712] Tertullian On the Apparel of Women Book II if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel,[133] Clement of Alexandria Stromata Book I And if one say that it is written, "There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,"[32] Tertullian Against Marcion Book IV who had hidden himself-a greater and more needful light-during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest,"[713] Tertullian On Repentance For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever? To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? "Nothing hid which shall not be revealed."[52] Tertullian Against Marcion Book II has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him"[29] Tertullian Against Marcion Book IV the Creator had said that they would not hear. Therefore it is that He adds by His Christ, "Take heed how ye hear,"[708] This is proved even by the sentence which immediately follows: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have."[711] not only bestows honour, but also takes away what a man seems to have.[1495] Tertullian De Fuga in Persecutione Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have.[45] Clementine Homily XVIII For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have any thing it is taken away,[23] Tertullian Against Marcion Book III And how else could they have said that His mother and His brethren were standing without?[147] Tertullian On the Flesh of Christ But whenever a dispute arises about the nativity, all who reject it as creating a presumption in favour of the reality of Christ's flesh, wilfully deny that God Himself was born, on the ground that He asked, "Who is my mother, and who are my brethren? "[100] Tertullian Against Marcion Book IV Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God.[1090] Origen Commentary on John Book VI The transaction about the swine, which were driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes.[118] Tertullian Against Marcion Book IV For with the last enemy death did He fight, and through the trophy of the cross He triumphed. Now of what God did the Legion testify that Jesus was the Son?[748] Methodius Oration on the Psalms they heard that the demons had been put to flight; the sick restored to health[32] Tertullian Against Marcion Book IV ,[745] Tertullian On Modesty he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons,[111] Irenaeus Against Heresies Book I They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue,[97] Tertullian Against Marcion Book IV Allow me some indulgence in my effort against the heretic. Jesus is touched by the woman who had an issue of blood,[756] Dionysius Extant Fragments Part I , but only the hem of His garment, with a view to her cure.[161] Origen Commentary on Matthew Book X And to Peter, when he began to sink, it was said, "O thou of little faith, wherefore didst thou doubt? "[131] Origen Commentary on Matthew Book XI brought a measure of power such as the world was capable of receiving, of which power also He was conscious that a certain quantity went forth from Him as is plain from the words, "Some one did touch Me, for I perceived that power had gone forth from Me."[185] And according to the law of Moses it is written about certain things, "Ye shall cast them to the dogs,"[186] Tertullian Against Marcion Book IV Here, then, is a God who is not merciful by nature, but in hostility! Yet, if we find that such was the merit of this woman's faith, that He said unto her, Thy faith hath saved thee."[761] When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her,[770] Irenaeus Against Heresies Book II and the father and mother of the maiden."[191] Tertullian Against Marcion Book IV He sends forth His disciples to preach the kingdom of God.[775] Hippolytus Dogmatical and Historical Fragments "This is my beloved Son"-He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head,[403] Tertullian Against Marcion Book IV by Christ, was dearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophetess.[781] Origen Commentary on Matthew Book X it is the same, and also in Luke.[141] Origen Commentary on Matthew Book X It may be said that something of this kind was the thought of those who said that Elijah had appeared in Jesus, or that one of the old prophets had risen.[146] Tertullian Against Marcion Book IV Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place;[782] Irenaeus Against Heresies Book II (love), too, consists of five letters; and our Lord, after[187] Origen Commentary on Matthew Book XI Such is the contribution we have been able to give to the exposition of the word about the five loaves and the two fishes; and probably those, who are better able than we to gather together the five loaves and the two fishes among themselves, would be able to give a fuller and better interpretation of their meaning. It must be observed, however, that while in Matthew, Mark, and Luke,[13] Origen Commentary on Matthew Book XI but Luke, "And He said unto His disciples, Make them sit down in companies about fifty each."[27] And there He commands the multitudes to sit down or lie upon the grass; for Luke also wrote, "Make them sit down,"[203] Origen Commentary on Matthew Book XI Again, there, the three Evangelists say in the very same words that "He took the five loaves and the two fishes and looking up to heaven He blessed; "[206] Tertullian Against Marcion Book IV to say, "Thou art the Christ,"[1371] Tertullian Against Marcion Book IV This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it.[795] Origen Commentary on Matthew Book XII and Luke, "He charged them and commanded them to tell this to no man."[113] Dialogue of Justin For He exclaimed before His crucifixion: `The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.'[293] Irenaeus Against Heresies Book III Now this is He who was born of Mary; for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again."[286] Tertullian Against Marcion Book IV It was, however, a different reason which He assigned for the silence, even because "the Son of man must suffer many things, and be rejected of the elders, and scribes, and priests, and be slain, and be raised again the third day."[798] Tertullian On Idolatry If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: "[85] Tertullian Against Marcion Book IV "Whosoever," says He, "will save his life, shall lose it; and whosoever will lose his life for my sake, the same shall save it."[801] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And once more: "Whosoever shall lose his life for my sake, the same shall save it."[114] Clement of Alexandria Stromata Book VI " But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. "For what is the profit," it is said, "if you gain the world and lose the soul? "[212] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to Luke: "For what does it profit a man to make a gain of the whole world, but that he should lose himself? "[694] Tertullian On Idolatry But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."[100] Tertullian Against Marcion Book IV It is, however, a jealous God whom He here presents to me one who returns evil for evil. "For whosoever," says He, "shall be ashamed of me, of him will I also be ashamed."[810] Tertullian On the Flesh of Christ I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed."[71] Tertullian De Fuga in Persecutione How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father."[25] Constitutions of the Holy Apostles Book V For of such a one our Lord declared, saying: "Whosoever shall deny me before men, and shall be ashamed of my name, I also will deny and be ashamed of him before my Father which is in heaven."[10] Origen Commentary on Matthew Book XII But since here it is written in the three Evangelists, "They shall not taste of death,"[220] Tertullian Against Marcion Book IV You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias,[837] And this is just the way of the Creator. "In the mouth of three witnesses," says He, "shall every word be established."[859] Tertullian On Monogamy while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias[72] Tertullian On Fasting Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah.[42] Origen Commentary on Matthew Book XII Some refer these things to the going up-six days after, or, as Luke says,[200] Origen Commentary on Matthew Book XII re careful about the diction which they consider to be bright and pure, so that even their base thoughts and false dogmas seem to be beautified by their fulling, so to speak; but He who shows His own garments glistering to those who have ascended and brighter than their fulling can make them, is the Word, who exhibits in the expressions of the Scriptures which are despised by many the glistering of the thoughts, when the raiment of Jesus, according to Luke, becomes white and dazzling.[238] Tertullian On Baptism among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels[200] Constitutions of the Holy Apostles Book VI For Moses himself, who was at once the lawgiver, and the high priest, and the prophet, and the king, and Elijah, the zealous follower of the prophets, were present at our Lord's transfiguration in the mountain,[109] Origen Against Celsus Book VI What has he to say of the Gospel, in the narratives of which Jesus ascended up into a high mountain, and was transfigured before the disciples, and was seen in glory, when both Moses: and Elias, "being seen in glory, spake of the decease which He was about to accomplish at Jerusalem? "[393] Origen Commentary on Matthew Book XII might wish to make tabernacles in themselves for the Word of God who was going to dwell in them, and for His law which had been beholden in glory, and for the prophecy which spake of the decease of Jesus, which He was about to accomplish;[254] Origen Commentary on Matthew Book XII But let such an one attend more exactly to the statements about Peter and the rest of the Apostles, how even they made requests as if they were yet alien from Him who was to redeem them from the enemy and purchase them with His own precious blood; or let them also, who will have it that even before the passion of Jesus the Apostles were perfect, tell us whence it came about that "Peter and they that were with him were heavy with sleep."[245] Tertullian Against Marcion Book IV of the New? Well therefore does Peter, when recognizing the companions of his Christ in their indissoluble connection with Him, suggest an expedient: "It is good for us to be here" (good: that evidently means to be where Moses and Elias are); "and let us make three tabernacles, one for Thee, and one for Moses, and one for Elias. But he knew not what he said."[849] Tertullian On Fasting For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow[48] Origen Commentary on Matthew Book XII "[239] but Luke, "not knowing," he says, "what he spake."[241] But if any one will not admit that Peter spoke these things from any evil inspiration, but that his words were of his own mere choice, and it is demanded of him how he will interpret, "not knowing what he said," and,[252] But some one, with reference to what we have alleged about the trance and the working of an evil spirit in Peter, concerning the words, "not knowing what he said,"[259] Tertullian Against Marcion Book IV was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him"[839] .[1369] Pseudo-Gregory Thaumaturgus Fourth Homily ture the Father of the Only-begotten, He who alone knoweth perfectly Him whom He alone in passionless fashion begat, to correct the erroneous imaginations of the Jews, opened the gates of the heavens, and sent down the Holy Spirit in the form of a dove, lighting upon the head of Jesus, pointing out thereby the new Noah, yea the maker of Noah, and the good pilot of the nature which is in shipwreck. And He Himself calls with clear voice out of heaven, and says: "This is my beloved Son,"[22] Tertullian Against Marcion Book IV how long shall I be with you? how long shall I suffer you? "[895] Origen Commentary on Matthew Book XIII " According to Luke, however, the reasoning did not arise spontaneously in the disciples, but was suggested to them by the question, "which of them should be greatest."[119] Tertullian Against Marcion Book IV infants, and teaches how all ought to be like them, if they ever wish to be greater.[906] Origen Commentary on Matthew Book XIII nings of hearts,-seeing the reasoning of their heart,-without being questioned, according to Luke, "took the little child and set him," not in the midst alone, as Matthew and Mark have said, but now, also, "by His side," and said to the disciples, not only, "Whosoever shall receive one such little child," or, "Whosoever shall receive one of such little ones in My name receiveth Me," but, now going even a step higher, "Whosoever shall receive this little child in My name receiveth Me."[120] Cyprian Epistle VI let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted be may become; as says the Lord, "He that is least among you, the same shall be great."[15] Cyprian Treatise X On Jealousy and Envy And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, "Who soever shall be least among you all, the same shall be great."[21] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great."[395] Origen Commentary on Matthew Book XIII " Then, since the Father is inseparable from the Son, He is with him who receives the Son. Wherefore it is said, "And whosoever shall receive Me receives Him that sent Me."[121] But another might say that the perfect man is here called little, applying the word, "For he that is least among you all, the same is great,"[180] For to say that the little are here called perfect, according to the passage, "He that is least among you all, the same is great."[182] Tertullian Against Marcion Book IV a like visitation on that obscure village of the Samaritans.[920] Tertullian Of Patience No one's table or roof did He despise: indeed, Himself ministered to the washing of the disciples' feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth,[17] Fragments of Clement Found in the Oxford Edition Hence the Lord also says to the apostles, who said that He should punish with fire those who would not receive Him, after the manner of Elias: "Ye know not what manner of spirit ye are of."[20] Tertullian On the Flesh of Christ not the soul. And again, "I am come to save the soul." He did not say, "to explain"[180] Irenaeus Against Heresies Book I , when He said to him that asked Him, "Shall I follow Thee? "[104] Tertullian Against Marcion Book IV Well, but why does this most humane and merciful God reject the man who offers himself to Him as an inseparable companion?[924] Clement of Alexandria Stromata Book I This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head."[44] Tertullian On Idolatry That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; "[143] Tertullian On Idolatry while even burying a father was too tardy a business for faith.[90] Tertullian Against Marcion Book IV When, however, He answers the man, who alleged as an excuse his father's burial, "Let the dead bury their dead, but go thou and preach the kingdom of God,"[926] Tertullian On Baptism , who disdained his father's obsequies,[135] Tertullian On Monogamy according to John. For the reason why He recalls that young man who was hastening to his father's obsequies,[61] Irenaeus Against Heresies Book I , again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God,"[106] Clement of Alexandria Stromata Book III Quod si usurpent vocem Domini, qui dicit Philippo: "Sine mortuos sepelire mortuos suos, tu autem sequere me: "[17] Irenaeus Against Heresies Book I , when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven"[105] Clement of Alexandria Stromata Book VII "For he that loveth father or mother more than Me," the Father and Teacher of the truth, who regenerates and creates anew, and nourishes the elect soul, "is not worthy of Me"-He means, to be a son of God and a disciple of God, and at the same time also to be a friend, and of kindred nature. "For no man who looks back, and puts his hand to the plough, is fit for the kingdom of God."[159] Tertullian On Idolatry "But provision must be made for children and posterity." "None, putting his hand on the plough, and looking back, is fit" for work.[83] Tertullian On Modesty not to look backwards:[50] Cyprian Epistle VII Let each one, acknowledging his own sins, even now put off the conversation of the old man. "For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God."[20] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus The Lord, admonishing us of this in His Gospel, and teaching that we should not return again to the devil and to the world, which we have renounced, and whence we have escaped, says: "No man looking back, land putting his hand to the plough, is fit for the kingdom of God."[50] Cyprian Treatise XII Three Books of Testimonies Against the Jews Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God."[436] Of the Journeyings of Philip the Apostle Then the Lord, having appeared unto Philip, said: O Philip, didst thou not hear: Thou shall not render evil for evil? and why hast thou inflicted such destruction? O Philip, whosoever putteth his hand to the plough, and looketh backwards,[18] Irenaeus Against Heresies Book II For [He made choice of no such other number of disciples; but] after the twelve apostles, our Lord is found to have sent seventy others before Him.[124] Clement of Alexandria Stromata Book I If, then, "the harvest is plenteous, but the labourers few," it is incumbent on us "to pray" that there may be as great abundance of labourers as possible.[13] Lactantius Of the Manner in Which the Persecutors Died To His everlasting mercy ought we to render thanks, that, having at length looked on the earth, He deigned to collect again and to restore His flock, partly laid waste by ravenous wolves, and partly scattered abroad, and to extirpate those noxious wild beasts who had trod down its pastures, and destroyed its resting-places.[41] Clement of Alexandria The Instructor Book III We, then, on our journey to the truth, must be unencumbered. "Carry not," said the Lord, "purse, nor scalp, nor shoes; "[67] Tertullian Against Marcion Book IV whereas Christ commanded His disciples not to carry even a staff[939] even in the wilderness for the space of so many years. "No one," says He, "shall ye salute by the way."[945] Melito the Philosopher But to the treasury of other kings also it is appointed how much the worshippers in various places shall pay, and how many vesselfuls[11] Tertullian Against Marcion Book IV For what is a wayside blessing but a mutual salutation as men meet? So also the Lord commands: "Into whatsoever house they enter, let them say, Peace be to it."[949] Tertullian On Prayer earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you-according to the precept[174] Constitutions of the Holy Apostles Book III And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you."[45] Recognitions of Clement II `But it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city or house.'[26] Clementine Homily III an infallible Prophet of that which is supremely profitable, gave us in charge, by way of salutation before our words of instruction, to announce to you, in order that if there be any son of peace among you, peace may take hold of him through our teaching; but if any of you will not receive it, then we, shaking off for a testimony the road-dust of our feet, which we have borne through our toils, and brought to you that you may be saved, will go to the abodes and the cities of others.[20] Tertullian Against Marcion Book IV ; they compare Christ with, instead of sundering Him from, the Creator. "The labourer is worthy of his hire."[951] Didache 2. So also a true teacher is himself worthy, as the workman, of his support.[120] Constitutions of the Holy Apostles Book II Let him not make use of the Lord's goods as another's, but moderately; "for the labourer is worthy of his reward."[129] Tertullian Against Marcion Book IV That the kingdom of God was neither new nor unheard of, He in this way affirmed, whilst at the same time He bids them announce that it was near at hand.[956] Tertullian Against Marcion Book IV He likewise adds, that they should say to such as would not receive them: "Notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you."[963] any other sort of communication with them.[967] Irenaeus Against Heresies Book IV And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His wonders, and did not believe on Him, nor receive His doctrine[575] Irenaeus Against Heresies Book V And why is this? Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrah;[239] Tertullian On Fasting Sodom also, and Gomorrah, would have escaped if they had fasted.[53] Tertullian On Modesty The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles."[116] First Apology of Justin And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me."[133] Irenaeus Against Heresies Book III For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth, that is, the doctrine of the Son of God; to whom also did the Lord declare: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me, and Him that sent Me."[1] Clement of Alexandria Who is the Rich Man that Shall Be Saved? And in another place, "He that receiveth you; receiveth Me; and he that receiveth not you, rejecteth Me."[46] Tertullian Against Marcion Book IV it will be manifest that the prohibition of intercourse descended to Christ from Him. The form of it which He uses-"He that despiseth you, despiseth me"[971] Cyprian Epistle LIV And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me."[17] Cyprian Epistle LXVIII of God and of Christ, who says to the apostles, and thereby to all chief rulers, who by vicarious ordination succeed to the apostles: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me; and he that despiseth you, despiseth me, and Him that sent me."[11] Constitutions of the Holy Apostles Book II For he that heareth him, heareth Christ; and he that rejecteth him, rejecteth Christ; and he who does not receive Christ, does not receive His God and Father: for, says He, "He that heareth you, heareth me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me."[107] Constitutions of the Holy Apostles Book VIII But now our discourse hastens as to the principal part, that is, the constitution of ecclesiastical affairs, that so, when ye have learned this constitution from us, ye who are ordained bishops by us at the command of Christ, may perform all things according to the commands delivered you, knowing that he that heareth us heareth Christ, and he that heareth Christ heareth His God and Father,[41] For says the Lord: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me." And, "He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."[203] The First Epistle of Pope Pontianus And elsewhere: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.[3] Epistle of Ignatius to the Philippians Darest thou, then, who didst fall "as lightning"[46] Irenaeus Against Heresies Book III This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.[317] Tertullian A Treatise on the Soul really "behold Satan as lightning fall from heaven; "[123] Tertullian Against Marcion Book II is manifest, properly belongs to the transgression of the angel, and not to the prince's: for none among human beings was either born in the paradise of God, not even Adam himself, who was rather translated thither; nor placed with a cherub upon God's holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained amongst the stones of fire, and the flashing rays of burning conStellations, whence Satan was cast down like lightning.[147] Origen de Principiis Book I For if, as some think, he was a nature of darkness, how is Lucifer said to have existed before? Or how could he arise in the morning, who had in himself nothing of the light? Nay, even the Saviour Himself teaches us, saying of the devil, "Behold, I see Satan fallen from heaven like lightning."[101] Archelaus Acts of the Disputation with the Heresiarch Manes But it was of Satan that He spoke when He said, that He "beheld him as lightning fall from heaven; "[166] Hence also certain of the angels, refusing to submit themselves to the commandment of God, resisted His will; and one of them indeed fell like a flash of lightning[290] Constitutions of the Holy Apostles Book VIII who hast cast him down as lightning from heaven to earth,[60] The Testaments of the Twelve Patriarchs III And Beliar shall be bound by Him, and He shall give power to His children to tread upon the evil spirits.[33] Clementine Homily XIX And He pointed out that He saw the evil one like lightning falling down from heaven.[5] Dialogue of Justin , and on all the might of the enemy.'[292] Irenaeus Against Heresies Book II and conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy,"[117] Irenaeus Against Heresies Book III and subject him to the power of man, who had been conquered[462] Irenaeus Against Heresies Book V For He says, "Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy,"[215] Clement of Alexandria Stromata Book IV and "to tread on serpents and scorpions," and to rule over demons and "the host of the adversary."[25] Tertullian Against Marcion Book IV The authority of both offices will have to be equally divided, as it proceeds from one and the same Lord, (the God) of apostles and prophets. Who is He that shall bestow "the power of treading on serpents and scorpions? "[973] Origen Against Celsus Book VII Still further, he adds that Daniel rescued from the lions is more worthy of our adoration than Jesus, who subdued the fierceness of every opposing power, and gave to us "authority to tread on serpents and scorpions, and over all the power of the enemy."[143] and other similar passages, as, "Behold, I have given you authority to tread on serpents and scorpions, and over all the power. of the enemy: and nothing shall by any means hurt you; "[157] A Treatise Against the Heretic Novatian by an Anonymous Bishop For this power the Lord gave to His disciples, as He says in the Gospel: "Lo, I give unto you power to tread on all the power of the enemy, and upon serpents and scorpions; and they shall not harm you."[19] Archelaus Acts of the Disputation with the Heresiarch Manes For He "gave unto us power to tread on serpents and scorpions, and over all the strength of the enemy."[305] Constitutions of the Holy Apostles Book VIII Thou, who hast bound the strong man, and spoiled all that was in his house, who hast given us power over serpents and scorpions to tread upon them, and upon all the power of the enemy;[58] Tertullian Against Marcion Book IV To be sure he did, as being an envious (spirit), and in his very confession only petulant, and evil in adulation-just as if it had been Christ's highest glory to have come for the destruction of demons, and not for the salvation of mankind; whereas His wish really was that His disciples should not glory in the subjection of evil spirits but in the fair beauty of salvation.[193] Constitutions of the Holy Apostles Book VIII Himself somewhere instructs us, and shows, saying: "Rejoice ye, not because the spirits are subject unto you; but rejoice, because your names are written in heaven."[7] Irenaeus Against Heresies Book IV Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: "I confess to thee, O Father, Lord of heaven and earth."[15] Clement of Alexandria The Instructor Book I Jesus therefore, rejoicing in the spirit, said: "I thank Thee, O Father, God of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes; "[66] And He exclaims in exultation and exceeding joy, as if lisping with the children, "Even so, Father; for so it seemed good in Thy sight."[67] Tertullian Against Marcion Book IV to have been the maker thereof? For He says, "I thank thee, and own Thee, Lord of heaven, because those things which had been hidden from the wise and prudent, Thou has revealed unto babes."[984] [1002] Tertullian Against Praxeas " He Himself adores.[371] Recognitions of Clement IV For this also the Master intimated, when He said, `I will confess' to Thee, O Father, Lord of heaven and earth, because Thou hast concealed these things from the wise and prudent, and hast revealed them to babes.[9] Clementine Homily VIII And that this is so our Lord Himself says, `I thank thee, Father of heaven and earth, because Thou hast concealed these things from the wise and elder, and hast revealed them to sucking babes.'[9] Clementine Homily XVII " Now he who speaks of God as an avenging and rewarding God, presents Him as naturally just, and not as good. Moreover he gives thanks to the Lord of heaven and earth.[12] Clementine Homily XVIII And Simon, being vexed at this, said: "Blame your own teacher, who said, `I thank Thee, Lord of heaven and earth, that what was concealed from the wise, Thou hast revealed to suckling babes.'[18] Acts of the Holy Apostle Thomas And the apostle, seized with joy, said: I make full confession[6] Irenaeus Against Heresies Book IV For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they, had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]."[60] For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]."[69] Vain, therefore, ark those who, because of that declaration, "No man knoweth the Father, but the Son,"[83] Clement of Alexandria The Instructor Book I Of late, then, God was known by the coming of Christ: "For no man knoweth God but the Son, and he to whom the Son shall reveal Him."[43] It is this same Father of His, then who being one is manifested by many powers And this was the import of the utterance, "No man knew the Father,"[176] And He first announced the good righteousness that is from heaven, when He said, "No man knoweth the Son, but the Father; nor the Father, but the Son."[234] Clement of Alexandria Stromata Book V "No one," says the Lord, "hath known the Father but the Son, and he to whom the Son shall reveal Him."[156] Clement of Alexandria Stromata Book VII Whence also this kind of cattle are apt to slip, not having a division in the foot, and not resting on the twofold support of faith. For "no man," it is said, "knoweth the Father, but he to whom the Son shall reveal Him."[188] Tertullian Against Marcion Book IV of the law and the prophets which we have thus far found effected in Christ. "All things," He says, "are delivered unto me of my Father."[1008] But "no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him."[1017] Tertullian Against Praxeas ;[374] Origen de Principiis Book I For as it is said of the Son, that "no one knoweth the Father but the Son, and he to whom the Son will reveal Him,"[70] Origen Against Celsus Book II Jesus taught us who it was that sent Him, in the words, "None knoweth the Father but the Son; "[189] A Treatise of Novatian Concerning the Trinity Or when, moreover, by the same it is asserted and said: "All things are delivered to me by my Father? "[211] Archelaus Acts of the Disputation with the Heresiarch Manes : Those sayings which are put forth by the blessed Paul were not uttered without the direction of God, and therefore it is certain that what he has declared to us is that we are to look for our Lord Jesus Christ as the perfect one, who[384] Recognitions of Clement II e world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says: `No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.'[60] Clementine Homily XVII For the framer of the world was known to Adam whom He had made, and to Enoch who pleased Him, and to Noah who was seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses, and the people, and the whole world. But Jesus, the teacher of Peter himself, came and said,[8] Clementine Homily XVIII And Simon said: "How, then, if the framer of the world, who also fashioned Adam, was known, and known too by those who were just according to the law, and moreover by the just and unjust, and the whole world, does your teacher, coming after all these, say,[7] Tertullian Against Marcion Book IV If you look also into the next words, "Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see,"[1024] Methodius Oration on the Psalms Tell us, then, O children, whence is this, your beautiful and graceful contest of song? Who taught it you? Who instructed you? Who brought you together? What were your tablets? Who were your teachers? Do but you, they say, join us as our companions in this song and festivity, and you will learn the things which were by Moses and the prophet earnestly longed for.[14] Clementine Homily III And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying, `Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.'[50] Tertullian An Answer to the Jews all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;[18] Tertullian Against Marcion Book IV But suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation ("Behold, a certain lawyer stood up, and tempted Him; "[716] Tertullian On the Flesh of Christ The Scripture says nothing of this, although it is not in other instances silent when anything was done against Him by way of temptation. "Behold," it says, "a certain lawyer stood up, and tempted Him."[103] Epistle of Ignatius to the Ephesians No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, "Thou shalt love the Lord thy God,"[103] said also, "and thy neighbour as thyself."[104] Clement of Alexandria Stromata Book II Thus also, "Thou shalt love the Load thy God with all thy heart, and thy neighbour as thyself; "for it is said, "On these commandments the law and the prophets hang and are suspended."[166] Clement of Alexandria Stromata Book IV So also is it said, "Thou shall love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself."[12] Tertullian Against Marcion Book IV and the Lord to have therefore answered him according to the law, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,"[1031] Tertullian Against Marcion Book V with all thy strength, and with all thy mind, and thy neighbour as thine own self."[374] Tertullian On the Apparel of Women Book II Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? "[17] Clement of Alexandria Who is the Rich Man that Shall Be Saved? consequently God above thyself. And on His interlocutor inquiring, "Who is my neighbour? "[39] Methodius Oration on the Psalms Blessed is He that cometh in the name of the Lord, to pour wine and oil upon him who had fallen amongst thieves,[49] Irenaeus Against Heresies Book III who had fallen among thieves,[320] Clement of Alexandria Who is the Rich Man that Shall Be Saved? "Which," said He, "of them was neighbour to him that suffered these things? "and on his answering, "He that showed mercy to him," (replied),[40] Clement of Alexandria Who is the Rich Man that Shall Be Saved? Such also was what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving; while she blamed her sister, because, leaving serving, she set herself at His feet, devoting her time to learning: "Thou art troubled about many things, but Mary hath chosen the good part, which shall not be taken away from her."[13] Origen Commentary on John Book VI " Where else was it fitting that he should baptize, who was sent as a messenger before the face of the Christ, to prepare His way before Him, but at the House of preparation? And what more fitting home for Mary, who chose the good part,[117]