Clement of Alexandria The Instructor Book I Wherefore also in what follows He says: "Take no anxious thought for the morrow; sufficient unto the day is the evil thereof."[36] Besides, He makes preparation for a self-sufficing mode of life, for simplicity, and for girding up our loins, and for free and unimpeded readiness of our journey; in order to the attainment of an eternity of beatitude, teaching each one of us to be his own storehouse. For He says, "Take no anxious thought for to-morrow,"[264] Tertullian Against Marcion Book II be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes[315] Tertullian On Prayer ," seeing He had previously said, "Take no careful thought about the morrow, what ye are to eat."[47] Tertullian On Exhortation to Chastity is pleasing to God. "But Christians concern themselves about posterity"-to whom there is no to-morrow![65] Cyprian Treatise IV On the Lord's Prayer But he who has begun to be Christ's disciple, renouncing all things according to the word of his Master, ought to ask for his daily food, and not to extend the desires of his petition to a long period, as the Lord again prescribes, and says, "Take no thought for the morrow, for the morrow itself shall take thought for itself. Sufficient for the day is the evil thereof."[51] Cyprian Treatise XII Three Books of Testimonies Against the Jews Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil."[435] Acts of the Holy Apostle Thomas Since, therefore, you have been set free from these, you are without care, and without grief, and without fear; and there remains to you that which was said by the Saviour: Take no care for the morrow, for the morrow will take care of itself.[15] Tertullian Of Patience made patience her pre-eminent coadjutrix for amplifying and fulfilling the law, because that alone had been lacking unto the doctrine of righteousness. For men were of old wont to require "eye for eye, and tooth for tooth"[66] Epistle of Polycarp to the Philippians or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged;[16] Irenaeus Against Heresies Book IV And therefore has the Lord said: "Judge not, that ye be not judged: for with what judgment ye shall judge, ye shall be judged."[423] 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 Of Patience patience to me, and I will reward patience. For when He says, "Judge not, lest ye be judged,"[109] Tertullian On Modesty `not judging, that we be not judged.'[24] Origen Commentary on Matthew Book XIII But what at all he will suffer, who at first did not hear, but required witnesses, or even refused to hear these, but was brought to the church, God knows; for we do not declare it, according to the precept, "Judge not that ye be not judged,"[199] 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 with what measure ye mete, it shall be measured to you again;[19] Tertullian On Modesty 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 IV On the Lord's Prayer Therefore also He says in another place, "With what measure ye mete, it shall be measured to you again."[61] A Treatise Against the Heretic Novatian by an Anonymous Bishop Hast thou not read, that "God destroys the remembrance of the proud, and does not forsake the memory of the lowly? "Hast thou not read, that "with what judgment a man shall judge he must be judged? "[44] Constitutions of the Holy Apostles Book II For the Lord says: "With what judgment ye judge, ye shall be judged; and as you condemn, you shall be condemned."[202] For of what unjust judgment soever you are the instruments, of the same you shall receive the reward from God. "For with what judgment ye judge ye shall be judged."[220] 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] 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] Origen Commentary on Matthew Book XIII let each one with all his power do what he can so that he may not receive punishment for more evil things done in the body, even if he is going to receive back for all the wrongs which he has done; but it should be our ambition to procure the reward for a greater number of good deeds, since "with what measure we mete, it shall be measured to us,"[203] 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] Irenaeus Against Heresies Book IV Therefore, against men of this kind (namely, the heretics) the word of the Lord applies, which says: "Thou hypocrite, first cast the beam out of thine eye, and then shalt thou see clearly to pull out the mote out of thy brother's eye."[421] Clement of Alexandria Stromata Book I And even now I fear, as it is said, "to cast the pearls before swine, lest they tread them under foot, and turn and rend us."[144] Tertullian The Prescription Against Heretics in accordance with the Lord's saying, "Not to cast one's pearls before swine, nor that which is holy unto dogs."[279] "That which is holy they will cast to the dogs, and their pearls," although (to be sure) they are not real ones, "they will fling to the swine."[430] Tertullian On Baptism is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; "[182] Tertullian To His Wife Book II "Cast not," saith He, "your pearls to swine, lest they trample them to pieces, and turn round and overturn you also."[37] Hippolytus Refutation of All Heresies Book V This, he says, is what (Jesus) asserts: "Throw not that which is holy unto the dogs, nor pearls unto the swine."[107] Hippolytus Refutation of All Heresies Book IX Inasmuch as (Elchasai) considers, then, that it would be an insult to reason that these mighty and ineffable mysteries should be trampled under foot, or that they should be committed to many, he advises that as valuable pearls[68] Cyprian Treatise V An Address to Demetrianus And we are, moreover, bidden to keep what is holy within our own knowledge, and not expose it to be trodden down by swine and dogs, since the Lord speaks, saying, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you."[6] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to Matthew: "Give not that which is holy to dogs; neither cast ye your pearls before the swine, lest perchance they trample them down with their feet, and turn again and crush you."[625] Archelaus Acts of the Disputation with the Heresiarch Manes " You see that it is hid in them that are lost. "For it is not meet to give the holy things to dogs."[717] Methodius Discourse III. Thaleia For they insult the commandments, accomplishing the will of the spirits of evil, and cast holy things to dogs, and pearls before swine,[73] Methodius Fragments The passage, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine,"[6] Lactantius Divine Institutes Book VII For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith.[156] Didache But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.[92] Constitutions of the Holy Apostles Book III For in the mystical points we ought not to be rash, but cautious; for the Lord exhorts us, saying: "Cast not your pearls before swine, lest they trample them with their feet, and turn again and rend you."[18] The Second Epistle of Clement Concerning Virginity men, but in everything are estranged from the wicked. And we "do not cast that which is holy before dogs, nor pearls before swine; "[31] Recognitions of Clement II that we may eat with him, how much more is it proper for us to ascertain who or what sort of man he is to whom the words of immortality are to be committed! For we ought to be careful, yea, extremely careful, that we cast not our pearls before swine.[5] Recognitions of Clement III What, then, shall he do who has to address a mixed multitude? Shall he conceal what is true? How, then, shall he instruct those who are worthy? But if he set forth pure truth to those who do not desire to obtain salvation, he does injury to Him by whom he has been sent, and from whom he has received commandment not to throw the pearls of His words before swine and dogs,[2] Revelation of Saint John the Theologian nor cast our pearls before swine, lest perchance they should trample them with their feet.[55] Martyrdom of Habib the Deacon But another thing too it teaches us: that we should "not cast that which is holy to dogs, nor cast pearls before swine."[30] Origen Commentary on Matthew Book X And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, "Cast not your pearls before swine."[32] for, in the course of those words, He said, "Give not that which is holy unto the dogs, neither cast your pearls before the swine."[34] Irenaeus Against Heresies Book II And by these human passions, drawing away their intelligence, while they describe the origin and production of the Word of God in the fifth place, they assert that thus they teach wonderful mysteries, unspeakable and sublime, known to no one but themselves. It was, [they affirm, ] concerning these that the Lord said, "Seek, and ye shall find,"[64] This opinion [of theirs], however, is not only untenable, but also opposed to that which was spoken by our Lord: "Seek, and ye shall find."[98] men, and, by descending to their argument, may often refute them by their own doctrines; but in thus acting may God be merciful to me, for I venture on these statements, not with the view of comparing Him to them, but of convicting and overthrowing their insane opinions)-they, for whom many foolish persons entertain so great an admiration, as if, forsooth, they could learn from them something more precious than the truth itself! That expression of Scripture, "Seek, and ye shall find,"[262] Clement of Alexandria The Instructor Book III For he whose it is to desire nothing that is not in our power, and to obtain by asking from God what he piously desires, does he not possess much, nay all, having God as his everlasting treasure? "To him that asks," it is said, "shall be given, and to him that knocketh it shall be opened."[64] Clement of Alexandria Stromata Book I And, in truth, the Word does not wish him who has believed to be idle. For He says, "Seek, and ye shall find."[127] Clement of Alexandria Stromata Book II Gold is not taken from the earth in the lump, but is purified by smelting; then, when made pure. it is called gold, the earth being purified. For "Ask, and it shall be given you,"[244] Clement of Alexandria Stromata Book III Non potest autem ea aliter comparari continentia, nisi gratia Dei. Et ideo dixit: "Petite, et dabitur vobis."[93] Clement of Alexandria Stromata Book IV "For narrow," in truth, "and strait is the way" of the Lord. And it is to the "violent that the kingdom of God belongs."[1] Clement of Alexandria Stromata Book V Faith, then, we say, we are to show must not be inert and alone, but accompanied with investigation. For I do not say that we are not to inquire at all. For "Search, and thou shalt find,"[28] The righteous man will seek the discovery that flows from love, to which if he haste he prospers. For it is said, "To him that knocketh, it shall be opened: ask, and it shall be given to you."[38] Clement of Alexandria Stromata Book VIII But, on the contrary, the Barbarian philosophy, expelling all contention, said, "Seek, and ye shall find; knock, and it shall be opened unto you; ask, and it shall be given you."[2] Tertullian The Prescription Against Heretics It is written, they say, "Seek, and ye shall find."[83] " For it is clear that the next words also apply to the Jews: "Knock, and it shall be opened unto you."[89] Now, how shall he who was always outside knock at the place where he never was? What door does he know of, when he has passed through none, either by entrance or ejection? Is it not rather he who is aware that he once lived within and was thrust out, that (probably) found the door and knocked thereat? In like manner, "Ask, and ye shall receive,"[93] Tertullian On Baptism may be supplied you. "Ask," saith He, "and ye shall receive."[217] Tertullian On Prayer said separately, after delivering His Rule of Prayer, "Ask, and ye shall receive; "[66] A Letter from Origen to Gregory For to this the Saviour exhorted, and said not only, "Knock, and it shall be opened to you; and seek, and ye shall find,"[5] Clementine Homily III and elsewhere, `Seek and find, '[48] Acts of the Holy Apostle Thomas And the apostle laid his hand on her, and began to say: Jesus, who always appearest to us-for this Thou always wishest, that we should seek Thee-and Thou Thyself hast given us this power of asking and receiving;[51] who art not seen by bodily eyes, but who art not altogether hidden from those of our soul, and who art hidden in Thy form, but manifested to us by Thy works; and by Thy many deeds we have recognised Thee as we go on, and Thou hast given us Thy gifts without measure, saying, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.[53] Letter of Origen to Gregory And do not be content with knocking and seeking, for what is most necessary for understanding divine things is prayer, and in urging us to this the Saviour says not only,[6] Origen Commentary on Matthew Book X Now you will connect with the man seeking goodly pearls the saying, "Seek and ye shall find,"[35] Origen Commentary on Matthew Book XIV "To whom it is given," as if those who wished to remain pure in celibacy, but weremastered by their desires, had an excuse, we must say that, if we believe the Scriptures, why at alldo we lay hold of the saying, "But they to whom it is given," but no longer attend to this, "Ask andit shall be given you,"[200] For if they "to whom it is given" can receivethis saying about absolute purity, let him who wills ask, obeying and believing Him who said, "Askand it shall be given you,"[202] Origen Commentary on Matthew Book X and this-"Every one that seeketh findeth."[36] Tertullian On Prayer ? "[45] Cyprian Epistle LI The Lord also in His Gospel, setting forth the love of God the Father, says, "What man is there of you, whom, if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much l more shall your heavenly Father give good things to them that ask Him?"[45] Clementine Homily III "And to those who think that He is not good, as the Scriptures say, He said, `From which of you shall his son ask bread, and he will give him a stone; or shall ask a fish, and he will give him a serpent? If ye then, being evil, know to give good gifts to your children, how much more shall your heavenly Father give good things to those who ask Him, and to those who do His will!'[59] Hippolytus Refutation of All Heresies Book V If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, "your Father which is in heaven,"[190] Tertullian Scorpiace And, "As ye would that men should do to you, do ye likewise so to, them."[65] Cyprian Treatise IV On the Lord's Prayer And again: "Whatsoever good things ye would that men should do unto you, do ye even so to them. For this is the law and the prophets."[79] Archelaus Acts of the Disputation with the Heresiarch Manes and know that it shall he mine if only I can be pure in heart? And that is quite in accordance with the truth which we have learned now, to wit, that if one prevails in the keeping of the two commandments, he fulfils the whole law and the prophets.[485] Didache and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do.[6] Clementine Homily XII In one word, what he wishes for himself, he wishes also for his neighbour. For this is the law of God and of the prophets[15] The Second Epistle of Pope Fabian For there was no laying of accusations against each other among them, except what was friendly; neither ought there ever to be such among their followers or among believers: for the Lord says, "Do not that to another which thou wouldst not have done to thyself."[3] Clement of Alexandria Stromata Book IV For they have heard in the commandment that "the broad and wide way leadeth to destruction, and many there are who go in by it."[40] Tertullian Against Marcion Book II But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read bow broad is the road to evil,[170] Tertullian On Fasting More easily, it may be, through the "strait gate"[123] Hippolytus Refutation of All Heresies Book V On account of this, he says, Jesus uses the words, "I am the true gate."[88] Concerning these, it is said, the Saviour has expressly declared that "straight and narrow is the way that leadeth unto life, and few there are that enter upon it; whereas broad and spacious is the way that leadeth unto destruction, and many there are that pass through it."[120] Hippolytus Exegetical Fragments "And they went out at privy doors; "showing thus by anticipation, that he who desires to partake of the water in the garden must renounce the broad gate, and enter by the strait and narrow.[215] Cyprian Treatise XII Three Books of Testimonies Against the Jews On this same subject, according to Matthew: "How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!"[412] Didache one of life and one of death;[3] Clementine Homily XVIII `Behold, I have set before thy face the way of life and the way of death.' And the Teacher spoke in harmony with this:[26] Irenaeus Against Heresies Book I Or, again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver? "Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men, -because they outwardly are covered with sheep's clothing (against whom the Lord has enjoined[5] Clement of Alexandria Stromata Book IV "For narrow," in truth, "and strait is the way" of the Lord. And it is to the "violent that the kingdom of God belongs."[1] Origen Against Celsus Book VI for a rich man to enter into the kingdom of God!" Now, if Celsus had not perused the Gospels in a spirit of hatred and dislike, but had been imbued with a love of truth, he would have turned his attention to the point why a camel-that one of animals which, as regards its physical structure, is crooked-was chosen as an object of comparison with a rich man, and what signification the "narrow eye of a needle" had for him who saw that "strait and narrow was the way that leadeth unto life;[92] Hippolytus Refutation of All Heresies Book IV There is likewise a certain other "Small Bear" (Cynosuris), as it were some image of the second creation-that formed according to God. For few, he says, there are that journey by the narrow path.[155] Origen Commentary on John Book VI This way is narrow, indeed, for the many cannot bear to walk in it and are lovers of their flesh; but it is also hard-pressed[71] to walk in it, for it is not called afflicting, but afflicted.[73] Origen Commentary on John Book X We ought to notice certainly that "many" are said to believe, not in Him, but in His name. Now, those who believe in Him are those who walk in the straight and narrow way,[160] Origen Commentary on Matthew Book XII and also that which is written in the Gospel of Matthew thus, "For narrow is the gate, and strait is the way that leadeth unto life, and few be they that find it."[87] Origen Commentary on Matthew Book XIV But he who has the power will consider whether thisagreement and a congregation of this sort in the midst of which Christ is, can be found in more,since "narrow and straightened is the way that leadeth unto life, and few be they that findit."[10] Epistle of Ignatius to the Ephesians are offered, and with "the Church of the first-born whose names are written in heaven," is a wolf in sheep's clothing,[40] Epistle of Ignatius to the Philadelphians But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep's clothing,[11] Epistle of Ignatius to Hero, a Deacon of Antioch Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep's clothing,[12] Dialogue of Justin For he said, `Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.'"[88] And, `Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.'[90] Tertullian The Prescription Against Heretics neither ought their existence to surprise us, for it was foretold that they should come to pass;[3] But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them; and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many "ravening wolves shall come in sheep's clothing."[34] Archelaus Acts of the Disputation with the Heresiarch Manes , however, held back, because he did not find a suitable reply; for he was pondering the conclusion which might be drawn from either of two answers which he might make, tutoring the matter over thus in his thoughts: If I say that they are converted, he will meet me with that statement which is recorded in the Gospel about the trees;[134] lest perchance, after we had traversed lengthened courses of our own, we should find our day prematurely closing upon us in night, and lest, while outwardly indeed we might appear splendid to men's view, we should inwardly he comparable only to ravening wolves,[481] Lactantius Divine Institutes Book V But it is the same blindness, to give the name of falsehood to truth, and of truth to falsehood. Doubtless the crafty man wished to conceal the wolf under the skin of a sheep,[38] Constitutions of the Holy Apostles Book VI Ye shall know them by their fruits; take care of them. For false Christs and false prophets shall arise and shall deceive many."[69] Tertullian The Prescription Against Heretics Persons are still living who remember them,-their own actual disciples and successors,-who cannot therefore deny the lateness of their date. But, in fact, by their own works they are convicted, even as the Lord said.[319] Archelaus Acts of the Disputation with the Heresiarch Manes But just as, when a man desires to make any purchase, he does not produce the money unless he first ascertains by tasting the object whether it is of a dry or a moist species, so I shall not admit to you that the tree is evil and utterly corrupt, unless the quality of its fruit is first exhibited; for it is written, that "the tree is known by its fruits."[146] Tertullian On the Flesh of Christ is a fault, as is the body, such must be its parts-faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And "a corrupt tree must needs bring forth evil fruit."[123] Pseudo-Tertullian Against All Heresies He, starting from the fact that it is said, "Every good tree beareth good fruit, but an evil evil,"[73] 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 Against Hermogenes How occurs the seed of what is good, nay, very good, in that which is evil, nay, very evil? Surely a good tree does not produce evil fruit,[131] Origen de Principiis Book II They again recall us, however, to the words of Scripture, by bringing forward that celebrated question of theirs, affirming that it is written, "A bad tree cannot produce good fruits; for a tree is known by its fruit."[65] Hippolytus Refutation of All Heresies Book X For it is requisite that the things made should be similar to the maker; wherefore also they thus employ the evangelical parables, saying, "A good tree cannot bring forth evil fruit,"[19] Archelaus Acts of the Disputation with the Heresiarch Manes namely, that "a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."[22] For who ought to be believed? Should it be those masters of yours whose enjoyment is in the flesh, and who pamper themselves with the richest delights; or our Saviour Jesus Christ, who says, as it is written in the book of the Gospels, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit,"[101] Irenaeus Against Heresies Book V As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is "cut off, and cast into the fire; "[65] First Apology of Justin By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire."[32] Clement of Alexandria Stromata Book VII "Not every one," therefore, "that says Lord, Lord, shall enter into the kingdom of God; but he that doeth the will of God."[110] 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] Clement of Alexandria Who is the Rich Man that Shall Be Saved? "For not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father."[42] Hippolytus Refutation of All Heresies Book V And again, it is said, the Saviour has declared, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven."[96] Cyprian Epistle LXXII Again, there is no ground for any one, for the circumvention of Christian truth, opposing to us the name of Christ, and saying, "All who are baptized everywhere, and in any manner, in the name of Jesus Christ, have obtained the grace of baptism,"-when Christ Himself speaks, and says, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven."[21] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also according to Matthew: "Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven."[507] 2 Clement For He saith, "Not every one that saith to Me, Lord, Lord, shall be saved, but he that worketh righteousness."[31] The First Epistle of Clement Concerning Virginity Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven-of each and every one of them it is required that he be worthy of the kingdom of heaven in every thing. For not by eloquence[4] For He saith, "Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness."[23] Origen Commentary on John Book X We must, therefore, cleave to Him rather than to His name, test after we have done wonders in His name, we should hear these words addressed to us which He will speak to those who boast of His name alone.[157] Dialogue of Justin And, `Many shall say to Me in that day, Lord, Lord, have we not eaten, and drunk, and prophesied, and cast out demons in Thy name? And I will say to them, Depart from Me.'[290] Origen Against Celsus Book I Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: "Many shall say to Me in that day, In Thy name we have cast out devils, and done many wonderful works."[22] Origen Against Celsus Book II And in another passage: "Many will say unto Me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and by Thy name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from Me, because ye are workers of iniquity."[113] Cyprian Treatise I On the Unity of the Church The Lord denounces, and says, "Many shall say to me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."[45] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Many shall say unto me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done great works? And then shall I say to them, I never knew you; depart from me, ye who work iniquity."[549] A Treatise Against the Heretic Novatian by an Anonymous Bishop For that He says, "Whosoever shall deny me before men, him will I also deny before my Father which is in heaven," its meaning is assuredly with respect to future time-to the time at which the Lord shall begin to judge the secrets of men-to the time at which we must all stand before the judgment-seat of Christ-to the time at which many shall begin to say, "Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out devils, and in Thy name done many wonderful works? "[24] shall hear the voice of the Lord saying, "Depart from me, all ye that have worked iniquity: I know you not."[25] Dubious Hippolytus Fragments Ye subdued your body to virginity, but ye kept not mercy, but ye did not cast the hatred of your brother out of your souls. For not every, one that saith to me, Lord, Lord, shall be saved, but he that doeth my will.[137] 2 Clement in My very bosom, yet if ye were not to keep My commandments, I would cast you off, and say unto you, Depart from Me; I know you not whence ye are, ye workers of iniquity."[36] me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity."[26] Origen de Principiis Book III And hence He Himself also declares: "Every one who hears my words, and doeth them, I will show to whom he is like: he is like a wise man who built his house upon a rock," etc.[43] Cyprian Treatise I On the Unity of the Church "Whosoever," says He, "heareth my words, and doeth them, I will liken him unto a wise man, that built his house upon a rock: the rain descended, the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock."[8] Cyprian Treatise XII Three Books of Testimonies Against the Jews The rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and its ruin became great."[774] Archelaus Acts of the Disputation with the Heresiarch Manes For this most devout Marcellus was only found to be like the rock on which the house was built with the most solid foundations; and when the rain descended, and the floods and the winds burst in and beat upon that house, it stood firm: for it had been built on the most solid and immoveable foundations.[560] Origen Commentary on Matthew Book XII Now, if the gates of Hades prevail against any one, such an one cannot be a rock upon which Christ builds the church, nor the church built by Jesus upon the rock; for the rock is inaccessible to the serpent, and it is stronger than the gates of Hades which are opposing it, so that because of its strength the gates of Hades do not prevail against it; but the church, as a building of Christ who built His own house wisely upon the rock,[81] Epistle of Ignatius to the Philadelphians [3] Irenaeus Against Heresies Book II But since parables admit of many interpretations, what lover of truth will not acknowledge, that for them to assert God is to be searched out from these, while they desert what is certain, indubitable, and true, is the part of men who eagerly throw themselves into danger, and act as if destitute of reason? And is not such a course of conduct not to build one's house upon a rock[226] Origen de Principiis Book III So also the declaration: "Whoso heareth these things, and doeth them not, is like a foolish man, who built his house upon the sand," etc.[44] ; "while he that heareth them, but doeth them not, is like a foolish man, who built his house upon the sand," etc.[56] A Treatise Against the Heretic Novatian by an Anonymous Bishop Of whom the Lord had intimated the future destruction in the Gospel in these words, saying, "He who heareth my words and doeth them not, I will liken him to a foolish man, who built his house upon the sand: the tempests came and beat upon that house, and it fell; and great was its destruction."[17] Gospel of Nicodemus I The Acts of Pilate And another Jew stepped up and said: I was crooked, and he straightened me with a word. And another said: I was a leper, and he cured me with a word.[25] Origen Commentary on John Book VI Naaman then says, not understanding the great mystery of the Jordan, "Behold, I said that he will certainly come out to me, and will call upon the name of the Lord his God, and lay his hand upon the place, and restore the leper." For to put his hand on the leprosy[138] Origen Against Celsus Book I And similarly to this, and more as a matter to be understood by the mind than to be perceived by the senses, Jesus touched the leper,[85] Cyprian Epistle LIV And when he had cleansed the leprous man, he said, "Go, show thyself to the priest."[18] Cyprian Epistle LXIV For when He had cleansed the leper, He said to him, "Go, show thyself to the priest, and offer the gift."[9] Constitutions of the Holy Apostles Book VI Which law is so very holy and righteous, that even our Saviour, when on a certain time He healed one leper, and afterwards nine, said to the first, "Go, show thyself to the high priest, and offer the gift which Moses commanded for a testimony unto them; "[106] Origen Commentary on John Book II "You shall be my witnesses in Jerusalem and in Judaea and in Samaria and unto the uttermost parts of the earth." The leper who was cleansed[108] Tertullian On Idolatry albeit, likewise, a centurion had believed;[159] Tertullian Against the Valentinians ) than he runs to him with haste and joy, with all his might, like the centurion in the Gospel.[255] 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] Archelaus Acts of the Disputation with the Heresiarch Manes Wall, I observe again, that the centurion, a man exceedingly wealthy and well dowered with worldly influence, possessed a faith surpassing that of all Israel;[473] Dialogue of Justin ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.'[289] `For they shall come, 'He said, `from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.'[463] And our Lord, according to the will of Him that sent Him, who is the Father and Lord of all, would not have said, `They shall come from the east, and from the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness.'[542] Irenaeus Against Heresies Book IV And the Lord [also bears witness to him, ] in the first place, indeed, by raising up children to him from the stones, and making his seed as the stars of heaven, saying, "They shall come from the east and from the west, from the north and from the south, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven; "[85] But the children of the kingdom shall go into outer darkness; there shall be weeping and gnashing of teeth."[596] Irenaeus Against Heresies Book V nd six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that "many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob."[261] Cyprian Treatise IV On the Lord's Prayer But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth."[37] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel the Lord says: "Many shall come from the east and from the west, and shall lie down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall go out into outer darkness: there shall be weeping and gnashing of teeth."[114] Recognitions of Clement IV But whereas He said also, `Many shall come from the east and the west, from the north and the south, and shall recline in the bosom of Abraham, and Isaac, and Jacob; '[6] Clementine Homily VIII For I remember His saying, `Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.'[6] The Narrative of Joseph And the sons of the kingdom, the children of Abraham, and Isaac, and Jacob, and Moses, shall be cast out into outer darkness; there shall be weeping and gnashing of teeth.[12] Tertullian On the Resurrection of the Flesh -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth,"[236] Constitutions of the Holy Apostles Book V ath, and the next day should fall dangerously sick upon his bed, with a distemper in his bowels, his stomach, or his head, or any of the incurable diseases, as a consumption, or gangrene, or looseness, or iliac passion, or dropsy, or colic, and has a sudden catastrophe, and departs this life; is not he deprived of the things present, and loses those eternal? Or rather, he is within the verge of eternal punishment, "and goes into outer darkness, where is weeping and gnashing of teeth."[16] Irenaeus Against Heresies Book IV and, "Go thy way; and as thou hast believed, so be it done unto thee."[613] Tertullian A Treatise on the Soul or that He was deceived in touching Peter's wife's mother;[125] Epistle of Ignatius to Polycarp Bear the infirmities of all, as being a perfect athlete [in the Christian life], even as does the Lord of all. For says [the Scripture], "He Himself took our infirmities, and bare our sicknesses."[9] Origen Commentary on John Book II of the flesh of sin and for sin, and condemned sin by taking ripen Him the likeness of the flesh of sin, then it cannot be said of Him, absolutely and directly, that there was no darkness in Him. We may add that "He[79] 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] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head."[439] Tertullian On Monogamy according to John. For the reason why He recalls that young man who was hastening to his father's obsequies,[61] Clement of Alexandria The Instructor Book III They who sing thus, and sing in response, are those who before hymned immortality,-found at last wicked and wickedly singing this most pernicious palinode, "Let us eat and drink, for to-morrow we die." But not to-morrow in truth, but already, are these dead to God; burying their dead,[153] Clement of Alexandria Stromata Book III Quod si usurpent vocem Domini, qui dicit Philippo: "Sine mortuos sepelire mortuos suos, tu autem sequere me: "[17] Cyprian Treatise IV On the Lord's Prayer And to the disciple who had made mention of his dead father, He replied, "Let the dead bury their dead; "[26] Tertullian On Baptism Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea."[124] Clementine Homily XIX it evidently sends forth its fruits to nourish all who are made by Him? And how does it not fear Him as superior, as trembling through earthquakes it confesses, and as, though its billows ran high, yet, when the Teacher was sailing on it and commanded a calm, it immediately obeyed and became still?[34] 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] Archelaus Acts of the Disputation with the Heresiarch Manes rose and gave His commands to the winds and the sea.[540] Acts of Andrew and Matthias And a great wind having arisen, and the sea being stormy, so that the waves were uplifted, and came under the sail of the boat, and when we were in great fear, the Lord stood up and rebuked the winds, and there was a calm in the sea; for all things feared Him, as being made by Him.[8] 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 Praxeas ."[370] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to Matthew: "What have we to do with Thee, Thou Son of David? why art Thou come hither to punish us before the time? "[306] Acts of the Holy Apostle Thomas Wherefore dost thou wish to destroy us, when our time has not yet come? On what account dost thou wish to take away our power? for until the present hour we have had hope and time left us.[35] Origen Commentary on Matthew Book XI and who call Him Son of God, and that without the addition "truly" like the demoniacs who say, "What have we to do with Thee, Thou Son of God; "[163] 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] Clementine Homily XIX What! did not the demons go out through fear and respect for Him, and others of them desired to enter into swine; but they first entreated Him before going, plainly because they had no power to enter even into swine without His permission? "[35] 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] Clement of Alexandria The Instructor Book I Further, He heals the soul itself by precepts and gifts-by precepts indeed, in course of time, but being liberal in His gifts, He says to us sinners, "Thy sins be forgiven thee."[9] A Treatise on Re-Baptism by an Anonymous Writer But neither should I omit that which the Gospel well announces. For our Lord says to the paralytic man, "Be of good cheer, my son, thy sins are forgiven thee,"[56] 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] Constitutions of the Holy Apostles Book V will raise us up in glory; He that raised Him up that had the palsy whole,[57] Tertullian A Treatise on the Soul "Why think ye evil in your hearts? "[100] Tertullian On the Resurrection of the Flesh The Lord Himself, in short, when rebuking our thoughts, includes in His censures this aspect of the flesh, (man's heart), the citadel of the soul: "Why think ye evil in your hearts? "[88] Cyprian Treatise IV On the Lord's Prayer Nor need He be clamorously reminded, since He sees men's thoughts, as the Lord proves to us when He says, "Why think ye evil in your hearts? "[10] Irenaeus Against Heresies Book V But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, "That ye may know that the Son of man hath power to forgive sins."[149] Irenaeus Against Heresies Book V And therefore, when He had healed the man sick of the palsy, [the evangelist] says "The people upon seeing it glorified God, who gave such power unto men."[148] Tertullian On Idolatry while Matthew is roused up from the toll-booth;[89] Tertullian On Baptism left the toll-booth behind for ever;[133] Origen Commentary on Matthew Book XIV But you will observe the difference between thecrowds who simply followed, and Peter and the others who gave up everything and followed, andMatthew, who arose and followed him;[118] 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] Tertullian On Modesty "a Physician." necessary to "the sick" "more than to the whole."[107] Origen Against Celsus Book III For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, "They that be whole need not a physician, but they that are sick; "[184] Cyprian Epistle LI and again, "They that be whole need not a physician, but they that are sick."[25] Cyprian Epistle LXVI Since therefore the Lord thus threatens such shepherds by whom the Lord's sheep are neglected and perish, what else ought we to do, dearest brother, than to exhibit full diligence in gathering together and restoring the sheep of Christ, and to apply the medicine of paternal affection to cure the wounds of the lapsed, since the Lord also in the Gospel warns, and says, "They that be whole need not a physician, but they that are sick? "[8] Methodius Discourse I. Marcella of immortality, and also its flower and first-fruits; and for this reason the Lord promises that those shall enter into the kingdom of heaven who have made themselves eunuchs, in that passage[2] Constitutions of the Holy Apostles Book II and are in danger, and fall, and, as far as lies in our power, to reduce them to sobriety by our exhortations, and so save them from death. For "the whole have no need of the physician, but the sick; "[81] As a skilful and compassionate physician, heal all such as have wandered in the ways of sin; for "they that are whole have no need of a physician, but they that are sick. For the Son of man came to save and to seek that which was lost."[113] But yet do not thou, O bishop, presently abhor any person who has fallen into one or two offences, nor shalt thou exclude him from the word of the Lord, nor reject him from common intercourse, since neither did the Lord refuse to eat with publicans and sinners; and when He was accused by the Pharisees on this account, He said: "They that are well have no need of the physician, but they that are sick."[188] 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] First Apology of Justin For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly, and the licentious, and the unjust; His words being, "I came not to call the righteous, but sinners to repentance."[22] Clement of Alexandria Stromata Book IV " And mercy is not, as some of the philosophers have imagined, pain on account of others' calamities, but rather something good, as the prophets say. For it is said, "I will have mercy, and not sacrifice."[51] Clement of Alexandria Who is the Rich Man that Shall Be Saved? Wherefore also He cries, "I will have mercy, and not sacrifice."[74] Tertullian Against Marcion Book IV but even to sacrifice.[1105] Tertullian On Repentance verted? "He it is, indeed, who "would have mercy rather than sacrifices."[77] Tertullian On Modesty which He holds `dearer than all sacrifice, '[17] Cyprian Epistle LXXII But some one says, "What, then, shall become of those who in past times, coming from heresy to the Church, were received without baptism? "The Lord is able by His mercy to give indulgence,[35] 2 Clement And another Scripture saith, "I came not to call the righteous, but sinners."[20] Recognitions of Clement I And all this was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice,[28] Clementine Homily III And to those who supposed that God is pleased with sacrifices, He said, `God wishes mercy, and not sacrifices'[61] 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] 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] Tertullian Against Marcion Book III How is it, again, that he tells us that "a piece of new cloth is not sewed on to an old garment," or that "new wine is not trusted to old bottles,"[217] 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] Archelaus Acts of the Disputation with the Heresiarch Manes But if, on the other hand, a person maintains that the body is the work of the wicked one, inasmuch as it is so corruptible, and antiquated, and worthless, it would follow then that it is incapable of sustainting the virtue of the spirit or the movement of the soul, and the most splendid creation of the same. For just as, when a person puts a piece of new cloth into an old garment, the rent is made worse;[156] Irenaeus Against Heresies Book IV -plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,[540] Archelaus Acts of the Disputation with the Heresiarch Manes o profess that man is the workmanship of an author of this character? But, again, if man consists both of soul and of body, and not merely of body without soul, and if the one cannot subsist apart from the other, why will you assert that these two are antagonistic and contrary to each other? For our Lord Jesus Christ, indeed, seems to me to have spoken of these in His parables, when He said: "No man can put new wine into old bottles, else the bottles will break, and the wine run out."[154] Acts of Saint Philip the Apostle When He Went to Upper Hellas And Philip answering, said to them: O philosophers of Hellas, if you wish to hear some new thing, and are desirous of something new, you ought to throw away from you the disposition of the old man; as my Lord said, It is impossible to put new wine into old bottles, since the bottle is burst, and the wine spilled, and the bottle destroyed.[3] Origen Commentary on Matthew Book XI And again the ruler of the synagogue makes supplication for a daughter twelve years old, as being dead,[168] Dionysius Extant Fragments Part I , but only the hem of His garment, with a view to her cure.[161] Gospel of Nicodemus I The Acts of Pilate cried out from a distance, and said: I had an issue of blood, and I touched the hem of his garment, and the issue of blood which I had had for twelve years was stopped.[27] There was found there also a woman named Veronica, and she said: Twelve years I was in an issue of blood, and I only touched the edge of his garment, and directly I was cured.[89] Origen Commentary on Matthew Book XI beseeching this grace from Him, since they were not like "the woman who had an issue of blood twelve years, and who came behind Him and touched the border of His garment, saying within herself, If I do but touch His garment, I shall be made whole."[62] Clement of Alexandria Stromata Book V To those, therefore, who desire to be healed, and are moved by faith, He added, "Thy faith hath saved thee."[7] Clement of Alexandria Stromata Book VI For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, "Thy faith hath saved thee."[71] Origen Commentary on Matthew Book XI -for it was said to the woman with the issue of blood, "Thy faith hath saved thee,"[66] Origen Commentary on Matthew Book XII And I conjecture that they suspected that the signs upon earth might possibly not be of God; for they did not hesitate indeed to say, "Jesus casts out demons by Beelzebub the prince of the demons; "[7] Irenaeus Against Heresies Book IV And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee; "[611] Clement of Alexandria The Instructor Book I But faith is not lame in any respect; nor after our departure from this world does it make us who have believed, and received without distinction the earnest of future good, wait; but having in anticipation grasped by faith that which is future, after the resurrection we receive it as present, in order that that may be fulfilled which was spoken, "Be it according to thy faith."[60] Clement of Alexandria Stromata Book II And again, "According to thy faith let it be to thee."[110] Lactantius Divine Institutes Book IV A power worthy of admiration,[345] Epistle of Ignatius to the Philippians and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?[33] 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] Origen Against Celsus Book I e to the present occasion, as it confirms both the divine manifestation of our Saviour's foreknowledge regarding the preaching of His Gospel, and the power of His word, which without the aid of teachers gains the mastery over those who yield their assent to persuasion accompanied with divine power; and the words of Jesus referred to are, "The harvest is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest."[122] The First Epistle of Clement Concerning Virginity Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest;[130] Recognitions of Clement IV For I remember that He said, `The harvest indeed is plenteous, but the labourers are few; ask therefore the Lord of the harvest, that He would send out labourers into His harvest.'[5] Of the Journeyings of Philip the Apostle Behold, the supper is ready; and blessed is he who is invited, and is ready to go to Him that has invited him. The harvest of the field is much,[20] Constitutions of the Holy Apostles Book VI On whose account also we, who are now assembled in one place,-Peter and Andrew; James and John, sons of Zebedee; Philip and Bartholomew; Thomas and Matthew; James the son of Alphaeus, and Lebbaeus who is surnamed Thaddaeus; and Simon the Canaanite,[70] Acts of the Holy Apostle Thomas At that time we the apostles were all in Jerusalem-Simon called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the tax-gatherer; James of Alphaeus and Simon the Cananaean; and Judas of James;[1] Origen Against Celsus Book I also, who was a follower of Jesus, may have been a tax-gatherer; but he was not of the number of the apostles, except according to a statement in one of the copies of Mark's Gospel.[116] The Arabic Gospel of the Infancy of the Saviour of whom mention is made in the Gospel.[20] Clement of Alexandria Stromata Book III -"In viam gentium ne abieritis, et ne ingrediamini in urbem Samaritanorum,"[217] Tertullian The Prescription Against Heretics not yet did He charge them to "go into the way of the Gentiles."[97] Tertullian De Fuga in Persecutione We maintain that this belongs specially to the persons of the apostles, and to their times and circumstances, as the following sentences will show, which are suitable only to the apostles: "Do not go into the way of the Gentiles, and into a city of the Samaritans do not enter: but go rather to the lost sheep of the house of Israel."[18] Hippolytus Refutation of All Heresies Book V was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, "Go not into the way of the Gentiles; "[245] Cyprian Epistle LXXV For when first He sent His disciples on the ministry of salvation, He bade them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not."[19] Recognitions of Clement I and another who supported him in what he said, James and John, the sons of Zebedee, strove vigorously; and although they had a command not to enter into their cities,[55] Origen Commentary on Matthew Book XII It is written above that Jesus sent forth these twelve saying unto them, "Go not into any way of the Gentiles,"[110] Irenaeus Against Heresies Book III To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel,[226] Irenaeus Against Heresies Book IV But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: "Go ye to the sheep of the house of Israel,[26] The Teaching of Addaeus the Apostle In my lifetime I have not taken anything from thee, nor will I now at my death take anything from thee, nor will I frustrate the word of Christ which He spake to us: Accept not anything from any man, and possess not anything in this world.[83] Irenaeus Against Heresies Book I For these doctrines are not at all similar to those of which our Lord said, "Freely ye have received, freely give."[65] Irenaeus Against Heresies Book II from them Ion account of such miraculous interpositions]. For as she has received freely[291] Tertullian On Modesty `giving in their turn just as Christ withal hath given to us; '[23] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel: "Freely ye have received, freely give."[780] The First Epistle of Clement Concerning Virginity many other acts of healing; and, "Freely ye have received, freely give."[125] Apollonius ,"[7] Irenaeus Against Heresies Book IV "For the workman is worthy of his meat."[98] Archelaus Acts of the Disputation with the Heresiarch Manes Well, then, are justice and goodness opposed to each other? Far from it! There has only been an advance from simple justice to positive goodness. And again, we have the saying, "The workman is worthy of his hire."[462] Didache 2. So also a true teacher is himself worthy, as the workman, of his support.[120] Acts of Saint Philip the Apostle When He Went to Upper Hellas For they thought that Philip was a philosopher, since he was travelling in the dress of a recluse; and they did not know that he was an apostle of Christ. For the dress which Jesus gave to His disciples was a mantle only, and a linen cloth.[1] Acts of Andrew and Matthias For He chose for Himself us twelve, and gave us such a commandment, saying, When you go to preach, do not carry money in the journey, nor bread, nor bag, nor shoes, nor staff, nor two coats.[6] Origen Commentary on John Book I But that progress too, which is in wisdom and which is found by those who seek their salvation in it to do for them what they require both in respect of exposition of truth in the divine word and in respect of conduct according to true righteousness, it lets us understand how Christ is the way. In this way we have to take nothing with us,[134] Recognitions of Clement II For if we have it in charge, that when we enter into a city we should first learn who in it is worthy,[4] Constitutions of the Holy Apostles Book II Wherefore, O bishop, when you are to go to prayer after the lessons, and the psalmody, and the instruction out of the Scriptures, let the deacon stand nigh you, and with a loud voice say: Let none have any quarrel with another; let none come in hypocrisy; that if there be any controversy found among any of you, they may be affected in conscience, and may pray to God, and be reconciled to their brethren. For if, upon coming into any one's house, we are to say, "Peace be to this house,"[241] 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] Irenaeus Against Heresies Book IV and that it shall be more tolerable for Sodom and Gomorrha in the judgment than for that city which did not receive the word of His disciples.[403] Epistle of Ignatius to Polycarp Be in all things "wise as a serpent, and harmless as a dove."[11] Be in all things "wise as a serpent, and harmless always as a dove."[16] Clement of Alexandria The Instructor Book I Again, when He says, "as suckling calves," He again alludes figuratively to us; and "as an innocent and gentle dove,"[27] Clement of Alexandria Stromata Book VII Mixing, then, "the serpent with the dove,"[137] Tertullian Against the Valentinians by them as simple, and as being merely so, without being wise also; as if indeed wisdom were compelled to be wanting in simplicity, whereas the Lord unites them both: "Be ye therefore wise as serpents, and simple as doves."[20] Tertullian Scorpiace For even thus again does He address words of guidance to the apostles: "Behold, I send you forth as sheep in the midst of wolves; "and, "Beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles," etc.[58] Tertullian On Baptism gall. And accordingly He says, "Be ye simple as doves."[67] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to Matthew: "Be ye prudent as serpents, and simple as doves."[750] 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] 2 Clement our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, "Ye shall be as lambs in the midst of wolves."[37] The Second Epistle of Clement Concerning Virginity If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves; "[26] Acts of Andrew and Matthias Where are the great mysteries which thou hast been taught, and the wonderful things which we have believed? And Matthias said to him: Didst thou not hear the Lord saying, I shall send you like sheep into the midst of wolves?[17] The First Epistle of Pope Fabian Follow not such, but keep them far off from you. Be ye, according to the voice of Truth, wise as serpents and harmless as doves.[6] Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, "Ye shall be as lambs in the midst of wolves."[27] Irenaeus Against Heresies Book III And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city."[345] Tertullian De Fuga in Persecutione So we preach throughout all the world; nay, no special care even for Israel has been laid upon us, save as also we are bound to preach to all nations, Yes, and if we are apprehended, we shall not be brought into Jewish councils, nor scourged in Jewish synagogues, but we shall certainly be cited before Roman magistrates and judgment-seats.[19] Peter of Alexandria Canonical Epistle As it was with Him it happens to those who walk keeping Him before them as an example, recollecting His divine words, in which, confirming us, He speaks of persecution: "Take heed unto yourselves, for they will deliver you up to the councils, and they will scourge you in their synagogues."[27] Origen Against Celsus Book II And who is there who would not be astonished at this prediction: "Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles; "[49] And observe whether it is not with great authority that this declaration is uttered: "Whosoever therefore shall confess Me before men, him will I confess also before My Father who is in heaven. And whosoever shall deny Me before men,"[51] Cyprian Epistle XXV And again," Because ye shall stand before kings and powers, and the brother shall deliver up the brother to death, and the father the son, and he that endureth to the end shall be saved; "[6] Peter of Alexandria Canonical Epistle Now, He says, they will deliver you up, and not, ye shall deliver up yourselves; and "ye shall be brought before rulers and kings for My sake,"[28] Origen Commentary on Matthew Book XII hat on their introduction into the school of Christ the Jews were taught by the disciples glorious things about Jesus, so that in due season there might be built upon these as a foundation the things about Jesus being the Christ; and perhaps many of the things which were said to them were said to all who virtually believed; for not to the Apostles alone did the saying apply, "Before governors and kings also shall ye be brought for My sake for a testimony to them and to the Gentiles; "[120] Tertullian Scorpiace " How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat,[74] Cyprian Epistle VIII "When they," says He, "deliver you up, take no thought what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[5] Cyprian Epistle LIII For the Lord says in His Gospel: "But when they deliver you up, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[6] Cyprian Epistle LV The uncorrupted and unconquered might of the Holy Spirit broke forth by their mouth, so that the words which the Lord in His Gospel spoke are seen to be true: "But when they shall seize you, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[13] Cyprian Epistle LXXVI For that it is His doing that we conquer, and that we attain by the subduing of the adversary to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying, "But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[11] Cyprian Epistle LXXXII For whatever, in that moment of confession, the confessor-bishop speaks, he speaks in the mouth of all, by inspiration of God.[3] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you."[79] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you."[480] Irenaeus Against Heresies Book III That is the Spirit of whom the Lord declares, "For it is not ye that speak, but the Spirit of your Father which speaketh in you."[308] Irenaeus Against Heresies Book I and again, "Taking up the cross follow me; "[49] Tertullian Scorpiace For so is it brought to pass, that the brother delivers up the brother to death, and the father the son: and the children rise up against the parents, and cause them to die. And he who endureth to the end let that man be saved.[71] Origen Commentary on Matthew Book XII and perhaps also not to the Apostles absolutely, but to all who were about to believe the word, "And brother shall deliver up brother to death,"[121] Address of Tatian to the Greeks For what reason, men of Greece, do you wish to bring the civil powers, as in a pugilistic encounter, into collision with us? And, if I am not disposed to comply with the usages of some of them, why am I to be abhorred as a vile miscreant?[5] Clement of Alexandria Who is the Rich Man that Shall Be Saved? For it is neither the faith, nor the love, nor the hope, nor the endurance of one day, but "he that endureth to the end shall be saved."[57] Tertullian The Prescription Against Heretics but the Christian; and no one is a Christian but he who perseveres even to the end.[20] 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 Unhappy, therefore, they who, by running away, will not suffer according to the divine command. "He who shall endure to the end shall be saved."[27] Cyprian Epistle V And the Lord also says, "He that endureth to the end, the same shall be saved."[5] Cyprian Epistle XXXVI saith the Lord. They have confessed Him "He that endureth to the end, the same shall be saved,"[3] Cyprian Treatise I On the Unity of the Church Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, "He that endureth to the end, the same shall be saved,"[58] Cyprian Treatise IX On the Advantage of Patience It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; "[27] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved."[55] Constitutions of the Holy Apostles Book V And, "He that endureth unto the end, the same shall be saved."[9] Martyrdom of Polycarp Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do.[9] Clement of Alexandria Stromata Book IV When, again, He says, "When they persecute you in this city, flee ye to the other,"[113] Tertullian To His Wife Book I to take advantage of the permission granted, and "flee from town to town,"[25] Tertullian De Fuga in Persecutione For so a certain individual, but a fugitive likewise has chosen to maintain, and others have done the same who are unwilling to understand the meaning of that declaration of the Lord, that they may use it as a cloak for their cowardice, although it has had its persons as well as its times and reasons to which it specially applies. "When they begin," He says, "to persecute you, flee from city to city,"[17] Neither were they to flee to any city as if by stealth, but as if everywhere about to proclaim their message; and for this, everywhere about to undergo persecutions, until they should fulfil their teaching. Accordingly the Saviour says, "Ye will not go over all the cities of Israel."[20] Origen Against Celsus Book I "If they persecute you in this city, flee ye into another; and if they persecute you in the other, flee again into a third,"[129] Peter of Alexandria Canonical Epistle but not, ye shall bring yourselves, for He would have us pass from place to place as long as there are those who persecute us for His name's sake; even as again we hear Him saying, "But when they persecute you in this city, flee ye into another."[29] Constitutions of the Holy Apostles Book V Receive also those that are persecuted on account of the faith, and who "fly from city to city"[5] For in the world ye have tribulation: for they shall deliver you into the synagogues; and ye shall be brought before rulers and kings for my sake, and for a testimony to them."[8] Constitutions of the Holy Apostles Book VIII on account of the faith, and who fly from city to city,[201] The Second Epistle of Pope Callistus If, however, he is persecuted in his own church, he must flee to another, and attach himself to it, as the Lord says: "If they persecute you in one city, flee ye into another."[9] Origen Commentary on Matthew Book X For who would still hesitate about avoiding such things, when not only did Jesus retreat in view of what happened to John, but also taught and said, "If they persecute you in this city, flee ye into the other"?[167] Irenaeus Against Heresies Book II If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master.[240] 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 A Treatise on the Soul These persons, who are "servants above their Lord, and disciples above their Master,"[315] Tertullian Against Marcion Book IV heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man's audacity, not of God's authority; and if Marcion be even a disciple, he is yet not "above his master; "[102] Pseudo-Tertullian Against All Heresies not agreeing with Cerinthus in every point; in that he affirms the world[49] lord, "[50] The Second Epistle of Pope Fabian In like manner we decree and ordain by apostolic authority, that the flock should not dare to bring a charge against their pastor, to whose care they had been consigned, unless he falls into error in the faith; for the deeds of superiors are not to be smitten with the sword of the mouth; neither can the disciple be above the master, as the voice of Truth saith, "The disciple is not above his master, nor the servant above his lord."[22] Irenaeus Against Heresies Book V For "He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law; "[235] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of which members of the household it is said in the Gospel: "If they have called the master of the house Beelzebub, how much rather them of his household!"[726] Recognitions of Clement II Where, then, is the consistency of that other saying of his, `it is enough for the disciple that he be as his master? '"[22] Irenaeus Against Heresies Book I "For there is nothing hidden which shall not be revealed, nor secret that shall not be made known."[7] Tertullian On the Veiling of Virgins , they have the audacity to draw near to God with head bare. But the "jealous God and Lord," who has said, "Nothing covered which shall not be revealed,"[53] Recognitions of Clement III For if you had been willing to hear, that saying would have been exemplified in you, of Him who said that `there is nothing hidden which shall not be known, nor covered which shall not be disclosed.'"[5] Origen Commentary on Matthew Book XIV for a record, as it were, is made of all things that have been spoken and done and thought, and bydivine power every hidden thing of ours shall be manifested, and everything that is covered shall berevealed,[61] Clement of Alexandria Stromata Book I But the wise do not utter with their mouth what they reason in council. "But what ye hear in the ear," says the Lord, "proclaim upon the houses; "[146] Clement of Alexandria Stromata Book VI Comprehending this, as He who taught wished, and receiving it in its grand sense, he teaches worthily "on the housetops"[221] Tertullian The Prescription Against Heretics He had Himself commanded that, "whatsoever they had heard in darkness" and in secret, they should "declare in the light and on the house-tops."[281] Hippolytus Exegetical Fragments He took the book, therefore, and loosed it, in order that the things spoken concerning Him of old in secret, might now be proclaimed with boldness upon the house-tops.[178] Origen Commentary on Matthew Book XII And likewise he who holds that the fact that He was Christ had been formerly proclaimed by the Apostles when they heard the saying, "What I tell you in the darkness, speak ye in the light, and what ye hear in the ear proclaim on the housetops,"[123] First Apology of Justin and, "Fear not them that kill you, and after that can do no more; but fear Him who after death is able to cast both soul and body into hell."[43] Irenaeus Against Heresies Book III For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell; "[346] Shepherd of Hermas Commandment Twelfth But as to the threats of the devil, fear them not at all, for he is powerless as the sinews of a dead man. Give ear to me, then, and fear Him who has all power, both to save and destroy,[18] Tertullian On the Resurrection of the Flesh But He also teaches us, that "He is rather to be feared, who is able to destroy both body and soul in hell," that is, the Lord alone; "not those which kill the body, but are not able to hurt the soul,"[229] Tertullian On Modesty striking down not the body only, but the souls too, into hell.[39] Tertullian De Fuga in Persecutione "Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell."[28] Cyprian Epistle LV He is to be feared whose anger no one can escape, as He Himself forewarns, and says: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both body and soul in hell."[18] Cyprian Epistle LXXX And again: "Fear not them which kill the body, but are not able to kill the soul: but rather fear Him who is able to destroy both soul and body in hell."[8] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus Whence the Lord exhorts and strengthens us to contempt of death, saying: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill soul and body in Gehenna."[40] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna."[483] A Treatise of Novatian Concerning the Trinity is man? For what if the divinity in Christ does not die, but the substance of the flesh only is destroyed, when in other men also, who are not flesh only, but flesh and soul, the flesh indeed alone suffers the inroads of wasting and death, while the soul is seen to be uncorrupted, and beyond the laws of destruction and death? For this also our Lord Himself said, exhorting us to martyrdom and to contempt of all human power: "Fear not those who slay the body, but cannot kill the soul."[193] A Treatise Against the Heretic Novatian by an Anonymous Bishop It is then He who must be revered by us; He must be held fast; He must be propitiated by our full and worthy confession, "who has the power of sending soul and body to the Gehenna of fire,"[67] Archelaus Acts of the Disputation with the Heresiarch Manes If it is your intention to persecute me, I am prepared for it: and if you wish to involve me in punishment, I shall not shrink from it; yea, if you mean even to put me to death, I am not afraid: "For we ought to fear Him only who is able to destroy both soul and body in hell."[562] Genuine Acts of Peter of Alexandria escended to the interior part of the prison, and according to the agreement made, made a sound on the wall; and those outside hearing this, forcing an aperture, received this athlete of Christ armed on all sides with no brazen breastplate, but with the virtue of the cross of the Lord, and fully prepared to carry out the Lord's words who said, "Fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell."[21] Constitutions of the Holy Apostles Book V And afterwards: "Fear not them that kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in hell."[12] 2 Clement the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire."[40] Clementine Homily XVII For sometimes by other utterances, taken from the Scriptures, he presents God as being terrible and just, saying,[10] Martyrdom Of the Holy Confessors But we, listening to the words of Christ, will "not be afraid of those that kill the body but are not able to kill the soul: "Him rather will we fear "who is able to destroy our soul and body."[9] the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire."[30] Irenaeus Against Heresies Book II larger and others smaller heads, some have bushy heads of hair, others thin, and others scarcely any hair at all,-and then those who imagine that they have discovered the number of the hairs, should endeavour to apply that for the commendation of their own sect which they have conceived? Or again, if any one should, because of this expression which occurs in the Gospel, "Are not two sparrows sold for a farthing? and not one of them falls to the ground without the will of your Father,"[218] Irenaeus Against Heresies Book V For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground,[197] Tertullian On the Resurrection of the Flesh , whilst confirming us in the selfsame hope, adds the example of "the sparrows"-how that "not one of them falls to the ground without the will of God."[232] Tertullian On Exhortation to Chastity without whose will neither does a leaf glide down from a tree, nor a sparrow of one farthing's worth fall to the earth.[9] Tertullian On Monogamy -for fear, namely, that he contravene the Lord: for He alone shall "separate" who has "conjoined" (separate, moreover, not through the harshness of divorce, which (harshness) He censures and restrains, but through the debt of death) if, indeed, "one of two sparrows falleth not on the ground without the Father's will."[77] Tertullian De Fuga in Persecutione Believe it most surely, if indeed you believe in that God without whose will not even the sparrow, a penny can buy, falls to the ground.[16] Origen de Principiis Book III , that nothing comes to man without (the will of) God, when our Lord and Saviour declares, "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father who is in heaven."[315] Origen Against Celsus Book VIII For of "two sparrows which are sold for a farthing," as the Scripture says, "not one of them falls on the ground without our Father in heaven."[133] Cyprian Epistle LIV No one, pleasing himself, and swelling with arrogance, would found a new heresy, separate and without, unless any one be of such sacrilegious daring and abandoned mind, as to think that a priest is made without God's judgment, when the Lord says in His Gospel, "Are not two sparrows sold for a farthing? and one of them does not fall to the ground without the will of your Father."[25] Cyprian Epistle LXVIII This is not to believe in God-this is to stand forth as a rebel against Christ and His Gospel; so that although He says, "Are not two sparrows sold for a farthing? and neither of them falls to the ground without the will of my Father,"[3] A Treatise of Novatian Concerning the Trinity And lest moreover any one should think that such an indefatigable providence of God does not reach to even the very least things, "One of two sparrows," says the Lord, "shall not fall without the will of the Father; but even the very hairs of your head are all numbered."[40] Clementine Homily XII But to the wicked who punish and desire to ill-use them, and will not repent, it is permitted to ill-use the righteous for the filling up of their own punishment. For without the will of God, not even a sparrow can fall into a girn.[13] Irenaeus Against Heresies Book II For how would it be, if any one, gradually elated by attempts of the kind referred to, should, because the Lord said that "even the hairs of your head are all numbered,"[217] Clement of Alexandria The Instructor Book III But the embellishment of smoothing (for I am warned by the Word), if it is to attract men, is the act of an effeminate person,-if to attract women, is the act of an adulterer; and both must be driven as far as possible from our society. "But the very hairs of your head are all numbered," says the Lord;[30] Tertullian On the Resurrection of the Flesh for the very reason that, when fallen, we rise again. He affirms, lastly, that "the very hairs of our head are all numbered,"[234] Acts of Andrew and Matthias Where are Thy words, Lord, which Thou spakest to us, confirming us, when we walked about with Thee, saying to us, Ye shall not lose one hair?[34] Clement of Alexandria Stromata Book IV Whosoever therefore shall confess in Me before men, him will I also confess before my Father in heaven.[104] Tertullian Against Praxeas , He will confess those who confess Him, and deny those who deny Him, before His Father.[375] Tertullian De Fuga in Persecutione If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! "Him who will confess Me, I also will confess before My Father."[24] Cyprian Epistle IX n our brotherhood is deceived by some of you, who, while without the means of restoring salvation they desire to please, become a still greater stumbling-block to the lapsed, For that it is a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny."[3] Cyprian Epistle XXXVI "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven,"[2] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And therefore in the Gospel He threatens, and says: "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me before men, him will I also deny before my Father which is in heaven."[37] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved."[484] A Treatise on Re-Baptism by an Anonymous Writer has been punished before it has been granted him to be baptized with water? Wilt thou declare him to have perished because he has not been baptized with water? Or, indeed, wilt thou think that there may be something from without that helps him to salvation, although he is not baptized with water? Thy thinking him to have perished will be opposed by the sentence of the Lord, who says, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; "[31] Constitutions of the Holy Apostles Book V For such a one is worthy of God, and will fulfil His will by supplying those who have confessed Him before nations and kings, and the children of Israel; concerning whom our Lord declared, saying: "Whosoever shall confess me before men, him will I also confess before my Father."[1] 2 Clement "Whosoever shall confess Me before men, him will I confess before My Father."[27] but by not denying Him through whom this knowledge has been attained? For He himself declares, "Whosoever shall confess me before men, him will I confess before my Father."[20] Origen Commentary on Matthew Book XII etc.; but, "Whosoever shall confess Me,"[122] arid bears testimony to the works of Christ, as making confession by all these things of Christ before men, will be confessed by Him before His Father in heaven.[167] Shepherd of Hermas Vision Second For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming.[14] 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 On the Resurrection of the Flesh that is, shall flourish or revive, from death, from the grave-to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are "better than many sparrows: "[85] Cyprian Epistle XXX so it is written, "Whosoever shall deny me before men, him will I also deny before my Father and before His angels."[19] Cyprian Epistle LIV And in the Gospel the Lord says, "Whosoever shall deny me, him will I deny."[41] A Treatise Against the Heretic Novatian by an Anonymous Bishop from that utterance of the Lord, where He says, "Whosoever shall deny me before men, him will I deny before my Father which is in heaven."[22] 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] Martyrdom Of the Holy Confessors For we have a Father in heaven whose will we follow, and He says: "He that shall confess Me before men, him will I also confess before My Father who is in heaven; but he that shall deny Me before men, him will I also deny before My Father and His angels."[6] Origen Commentary on Matthew Book XII So also he who has not denied himself but denied the Christ will experience the saying, "I also will deny him."[168] Irenaeus Against Heresies Book I but the separating power when He said, "I came not to send peace, but a word."[50] Tertullian Against Marcion Book III This sword the Lord Himself came to send on earth, and not peace.[201] Tertullian Scorpiace "For I am come to set a man at variance against his father, and the daughter against her mother, and the mother-in-law against her daughter-in-law. And a man's foes shall be they of his own household."[70] Hippolytus Refutation of All Heresies Book V For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: "I came not to send peace on the earth, but a sword,"[239] Archelaus Acts of the Disputation with the Heresiarch Manes and here, the Lord Jesus said, "I came to send a sword upon the earth, and to set a man at variance with his neighbour,"[535] explain to us how Jesus says, "I came not to send peace, but a sword."[714] Victorinus Commentary on the Apocalypse of the Blessed John And that He might show to the apostles that He was announcing judgment, He says: "I came not to send peace, but a sword."[8] Recognitions of Clement II in opposition to your Master, and that what you propose is not suitable to him who promises that he will overthrow ignorance? Or, if you are right in asking peace from the audience, then your Master was wrong in saying, `I have not come to send peace on earth, but a sword.'[20] Recognitions of Clement VI And in this manner the battle of knowledge and ignorance, of truth and error, arises between believing and unbelieving kinsmen and relations. And therefore He who has sent us said again `I am not come to send peace on earth, but a sword.'[6] Clementine Homily XI over against error, sending as it were fire upon those who are sober, namely wrath against the seducer, which is likened to a sword,[7] Recognitions of Clement II and brother from brother, and daughter-in-law from mother-in-law, and a man's foes shall be they of his own house.'[24] Tertullian Against Marcion Book IV that "whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him."[730] Tertullian On Baptism fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me."[136] Tertullian On Prayer had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God.[60] Tertullian De Fuga in Persecutione And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple."[29] Cyprian Epistle XXV For to this battle our Lord, as with the trumpet of His Gospel, stimulates us when He says, "He that loveth father or mother more than me is not worthy of me: and he that loveth his own soul more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me."[4] Cyprian Treatise VIII On Works and Alms recall the Christian from good and righteous works, that any one should fancy that he could be excused for the benefit of his children; since in spiritual expenditure we ought to think of Christ, who has declared that He receives them; and not prefer our fellow-servants, but the Lord, to our children, since He Himself instructs and warns us, saying, "He that loveth father or mother more than me is not worthy of me, and he that loveth son or daughter more than me is not worthy of me."[48] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus In the Gospel the Lord speaks, and says: "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth me, is not worthy of me."[43] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to Matthew: "He that loveth father or mother above me, is not worthy of me; and he that loveth son or daughter above me, is not worthy of me; and he that taketh not up his cross and followeth me, is not my disciple."[502] Archelaus Acts of the Disputation with the Heresiarch Manes to the number of twelve, whom He also named His apostles, He gave them this injunction, Leave father and mother, that you may be made worthy of me;[585] Constitutions of the Holy Apostles Book V 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 his soul? "[11] Origen Commentary on Matthew Book XII And to the same effect is the saying, "He that doth not take his cross and follow behind Me is not worthy of Me."[153] Shepherd of Hermas Vision Second Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life.[13] Clement of Alexandria Stromata Book IV draws the soul away gladly from the body, even if it wrench itself away in its removal. "For he that loveth his life shall lose it, and he that loseth his life shall find it,"[27] And abstinence from vicious acts is found, somehow, [to result in] the diminution and extinction of vicious propensities, their energy being destroyed by inaction. And this is the import of "Sell what thou hast, and give to the poor, and come, follow Me"[28] Tertullian Scorpiace -that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it."[73] Tertullian Of Patience ?[80] Pseudo-Cyprian On the Glory of Martyrdom For it is the very voice of Christ who speaks, and says, "Whosoever shall lose his life for my name's sake, shall receive in this world a hundred fold, and in the world to come shall possess eternal life."[20] That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come."[29] Martyrdom of Habib the Deacon Habib said: Nay, we do not hate our bodies: the Scripture distinctly teaches us, "Whosoever shall lose his life shall find it."[29] Origen Commentary on Matthew Book XII -a perishing which corresponds to the words, "He that loseth his life for My sake shall find it."[135] Shepherd of Hermas Similitude Eighth They never, however, departed from God, but gladly bore His name, and joyfully received His servants into their houses.[33] 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] Archelaus Acts of the Disputation with the Heresiarch Manes and again He says, "He that receiveth me, receiveth Him that sent me; "[566] Didache But concerning the apostles and prophets, according to the decree of the Gospel, thus do. 4. Let every apostle that cometh to you be received as the Lord.[105] Constitutions of the Holy Apostles Book VIII 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] Epistle of Ignatius to the Smyrnaeans thing. For "he who honours a prophet in the name of a prophet, shall receive a prophet's reward."[67] Clement of Alexandria Stromata Book IV "Whosoever shall receive," says He, "a prophet in the name of a prophet, shall receive a prophet's reward; and whosoever shall receive a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whoso shall receive one of the least of these my disciples, shall not lose his reward."[47] Clement of Alexandria Who is the Rich Man that Shall Be Saved? And again, "He that receiveth a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that giveth to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward."[50] Constitutions of the Holy Apostles Book VII that comes to you is worthy of his maintenance, as being a labourer in the word of righteousness.[122] Tertullian On Baptism offered to a poor (child);[88] Cyprian Treatise XII Three Books of Testimonies Against the Jews That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish."[357] The History of Joseph the Carpenter For a single cup of water,[4] Origen Commentary on Matthew Book XIV and Guy cup of cold water only which one hasgiven to drink in the name of a disciple.[59] Origen Commentary on Matthew Book X But since we learned, in the first place, that when the Saviour after the temptation heard that John was given up, He retreated into Galilee, and in the second place, that when John was in prison and heard the things about Jesus he sent two of his disciples and said to Him, "Art thou He that cometh, or look we for another? "[149] 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] Origen Commentary on John Book I And again each Gospel tells of the sojourn of the good Father in the Son with those minded to receive Him, as is plain to every believer; and moreover by these books a good is announced which had been formerly expected, as is by no means hard to see. For John the Baptist spoke in the name almost of the whole people when he sent to Jesus and asked,[32] Origen Commentary on John Book VI In the case of Christ nothing of this sort is reported to have been done by the Jews; but what the Jews do to John, John does to Christ, sending his own disciples to ask him,[32] Clement of Alexandria Stromata Book VI But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent,[283] Origen Commentary on Matthew Book XII than that He was truly the Son of God who wrought works so mighty? In respect of which things He said also to the disciples of John, "Go your way and tell John what great things ye see and hear; the blind receive their sight," etc.[15] Constitutions of the Holy Apostles Book VIII Nor were the former shamed by the rod which was turned into a living serpent, nor by the hand which was made white with leprosy, nor by the river Nile turned into blood; nor the latter by the blind who recovered their sight, nor by the lame who walked, nor by the dead who were raised.[11] Five Books in Reply to Marcion 145 August in life, and marked with praise sublime,[74] 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] Acts of the Holy Apostle Thomas And if we speak of fine clothing, which they who delight in this life put on, it has been said, They that wear soft things are in kings' palaces;[26] The Teaching of Addaeus the Apostle of paganism wherewith they had been afflicted. Jews also, traders in fine raiment,[54] Irenaeus Against Heresies Book III For whom, then, did he prepare the people, and in the sight of what Lord was he made great? Truly of Him who said that John had something even "more than a prophet,"[91] 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 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] Recognitions of Clement I "And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets.[56] Origen Commentary on John Book VI " (One might indeed get past this passage by laying stress on the word called: he is to be called, he is not said to be, a prophet.) And still more weighty is it that the Saviour said to those who considered John to be a prophet,[54] 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] Gospel of Nicodemus I The Acts of Pilate And Rabbi Isaac said: It is written in the law, Behold, I send my messenger before thy face, who shall go before thee to keep thee in every good way, because my name has been called upon him.[58] Origen Commentary on John Book VI We shall understand this aright if we call to mind what was adduced in our exposition of the texts: "That all might believe through Him," and "This is he of whom it is written, Behold I send My messenger before thy face, who shall prepare thy way before thee."[62] Clement of Alexandria Who is the Rich Man that Shall Be Saved? Similarly also He says that "the least in the kingdom of heaven" that is His own disciple "is greater than John, the greatest among those bern of women."[49] Tertullian On Baptism none greater than John the Baptist."[123] Archelaus Acts of the Disputation with the Heresiarch Manes in the kingdom of heaven is greater than he,"[608] The First Epistle of Clement Concerning Virginity John, the ambassador, he who came before our Lord, he "than whom there was not a greater among those born of women,"[48] Origen Commentary on Matthew Book X but by the former, John, "than whom no one greater hath risen among those born of women,"[159] Origen Commentary on Matthew Book XIII And every one will acknowledge that even though all these were great according to the Scripture, yet the Saviour was greater than they. But whether John also (than whom there was no greater among those born of women),[101] Dialogue of Justin receive it, he is Elijah, who was to come. He that hath ears to hear, let him hear.'[164] Irenaeus Against Heresies Book IV On this account, too, did the Lord assert that the kingdom of heaven was the portion of "the violent; "and He says, "The violent take it by force; "[616] Clement of Alexandria Stromata Book IV "For narrow," in truth, "and strait is the way" of the Lord. And it is to the "violent that the kingdom of God belongs."[1] Clement of Alexandria Stromata Book V "For the violent that storm the kingdom "[39] Clement of Alexandria Who is the Rich Man that Shall Be Saved? Nor does the kingdom of heaven belong to sleepers and sluggards, "but the violent take it by force."[24] Tertullian On Prayer Prayer is alone that which vanquishes[196] Origen Commentary on John Book VI by those who use violence[72] Clement of Alexandria Stromata Book V This, then, is the type of "the law and the prophets which were until John; "[106] Tertullian An Answer to the Jews In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event "sealed is vision and prophecy," that is, confirmed. And justly does the evangelist[115] And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John,"[311] Tertullian On Modesty according to the apostle; and "the law and the prophets (were) until John,"[54] Tertullian On Fasting and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John."[6] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel also: "All the prophets and the law prophesied until John."[52] Origen Commentary on John Book VI And the question may be raised how, if the whole city of Jerusalem, and the whole of Judaea, and the whole region round about Jordan, were baptized of John in Jordan, the Saviour could say,[98] Tertullian A Treatise on the Soul and again, in another passage, "And if ye will receive it, this is Elias, which was for to come."[250] Hippolytus Refutation of All Heresies Book VIII And (we may learn, according to the Docetae, the same) from the expressions of the Saviour, "And if ye will receive it, this is Elias that was for to come. He that hath ears to hear, let him hear."[19] Origen Commentary on John Book II " He who sedulously guards himself in his dealings with Scripture against forced, or casual, or capricious procedure, must necessarily assume that John's soul was older than his body, and subsisted by itself before it was sent on the ministry of the witness of the light. Nor must we overlook the text, "This is Elijah which is to come."[95] Thus, in all his life, he is a little before Christ, and everywhere makes ready for the Lord a people prepared for Him. And John's testimony precedes also the second and diviner coming of Christ, for we read,[116] Origen Commentary on John Book VI they asked him, What then? Art thou Elijah? and he said, I am not." No one can fail to remember in this connection what Jesus says of John,[35] Origen Commentary on Matthew Book X Just as because of the spirit and the power of Elijah, and not because of his soul, it is said about John, "This is Elijah which is to come,"[144] Clement of Alexandria Stromata Book V Now faith is the ear of the soul. And such the Lord intimates faith to be, when He says, "He that hath ears to hear, let him hear; "[1] Clement of Alexandria Stromata Book VI says the Scripture, plainly in the way of declaring them to the unworthy. For the Lord says, "He that hath ears to hear, let him hear,"[226] Clement of Alexandria The Instructor Book I And, again, He likens the kingdom of heaven to children sitting in the market-places and saying, "We have piped unto you, and ye have not danced; we have mourned, and ye have not lamented; "[23] 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] Clement of Alexandria Stromata Book III Quin etiam Dominus de seipso dicens: "Venit," inquit, "Joannes, nec comedens, nec bibens, et dicunt: daemonium habet; venit Filius hominis comedarts et bibens, et dicunt: Ecce homo vorax et vini potor, amicus publicanorum, et peccator."[72] Irenaeus Against Heresies Book IV At what time, then, did He pour out upon the human race the life-giving seed-that is, the Spirit of the remission of sins, through means of whom we are quickened? Was it not then, when He was eating with men, and drinking wine upon the earth? For it is said, "The Son of man came eating and drinking;[438] Clement of Alexandria The Instructor Book II But that it was wine which was drunk by the Lord, He tells us again, when He spake concerning Himself, reproaching the Jews for their hardness of heart: "For the Son of man," He says, "came, and they say, Behold a glutton and a wine-bibber, a friend of publicans."[81] 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 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] 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] Origen Commentary on John Book II From his brave deeds he is often called a son, whether, from his works shining before men, of light, or from his possessing the peace of God which passes all understanding, of peace, or, once more, from the help which wisdom brings him, a child of wisdom; for wisdom,[4] Origen Against Celsus Book VI And so great is this doctrine of humiliation, that it has no ordinary individual as its teacher; but our great Saviour Himself says: "Learn of Me, for I am meek and lowly of heart, and ye shall find rest for your souls."[88] 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] Origen Commentary on Matthew Book XIII The occasions then which come are an army of the devil, his angels, and a wicked band of impure spirits, which, seeking out instruments through whom they will work, often find men altogether strangers to piety, and sometimes even some of those who are thought to believe the Word of God, for whom exists a worse woe than that which comes to him who is caused to stumble, just as also it shall be more tolerable for Tyre and Sidon in the day of judgment,[142] Irenaeus Against Heresies Book IV Verily I say unto you, that it shall be more tolerable for Sodom in the day of judgment than for you."[570] Tertullian On Fasting Sodom also, and Gomorrah, would have escaped if they had fasted.[53] Word and Revelation of Esdras And he said to me: The form of his countenance is like that of a wild beast; his right eye like the star that rises in the morning, and the other without motion; his mouth one cubit; his teeth span long; his fingers like scythes; the track of his feet of two spans; and in his face an inscription, Antichrist. He has been exalted to heaven; he shall go down to Hades.[22] 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 I All things have been delivered to Me by My Father; and no one knoweth the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him."[266] 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] Tertullian Against Praxeas " He Himself adores.[371] , because Thou hast hid these things from the wise and prudent."[373] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also according to Mark: "And when ye stand for prayer, forgive, if ye have ought against any one; that also your Father who is in heaven may forgive you your sins. But if ye do not forgive, neither will your Father which is in heaven forgive you your sins."[538] 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] First Apology of Justin And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, "No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him."[132] And again, Jesus, as we have already shown, while He was with them, said, "No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him."[136] Dialogue of Justin For I have showed already that Christ is called both Jacob and Israel; and I have proved that it is not in the blessing of Joseph and Judah alone that what relates to Him was proclaimed mysteriously, but also in the Gospel it is written that He said: `All things are delivered unto me by My Father; 'and, `No man knoweth the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.'[381] Irenaeus Against Heresies Book II Wherefore, although "no one knows the Father, except the Son, nor the Son except the Father, and those to whom the Son will reveal Him,"[27] is truth), then on their theory the Saviour spoke falsely when He said, "No one knoweth the Father but the Son,"[78] 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] In order, therefore, that we might know that the Son who came is He who imparts to those believing on Him a knowledge of the Father, He said to His disciples:[63] 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] Likewise does the Lord also say: "All things are delivered to Me by My Father; "[271] Clement of Alexandria Exhortation to the Heathen For the gates of the Word being intellectual, are opened by the key of faith. No one knows God but the Son, and he to whom the Son shall reveal Him.[20] 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] Clement of Alexandria Stromata Book I "For no man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son shall reveal Him."[337] 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 the Son, who taught the truth respecting God, and expressed the fact that the Almighty is the one and only God and Father, "whom no man knoweth but the Son, and he to whom the Son shall reveal Him."[88] Clement of Alexandria Who is the Rich Man that Shall Be Saved? He then who would live the true life is enjoined first to know Him "whom no one knows, except the Son reveal (Him)."[7] Tertullian The Prescription Against Heretics Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him."[213] Tertullian Against Marcion Book II With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son."[372] Tertullian Against Praxeas With us, however, the Son alone knows the Father,[84] and, "All things are delivered unto me by the Father; "[334] ;[374] Origen de Principiis Book I the Son, save the Father; nor any one the Father, save the Son."[20] Origen de Principiis Book II But to a nature that is incorporeal and for the most part intellectual, no other attribute is appropriate save that of knowing or being known, as the Saviour Himself declares when He says, "No man knoweth the Son, save the Father; nor does any one know the Father, save the Son, and he to whom the Son will reveal Him."[53] seeing clearly also that it is written, "No one knoweth the Father, save the Son, nor doth any one know the Son, save the Father"[78] Origen Against Celsus Book VI Nay, our Lord and Saviour, the Logos of God, manifesting that the greatness of the knowledge of the Father is appropriately comprehended and known pre-eminently by Him alone, and in the second place by those whose minds are enlightened by the Logos Himself and God, declares: "No man knoweth the Son, but the Father; neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal Him."[97] Origen Against Celsus Book VII But when the Word of God says, "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him,"[101] Hippolytus Dogmatical and Historical Fragments But if he desires to learn how it is shown still that there is one God, let him know that His power[234] Archelaus Acts of the Disputation with the Heresiarch Manes is the only one that knows the Father, with the sole exception of him to whom He has chosen also to reveal Him,[385] Alexander Epistles on the Arian Heresy "For no man," says He, "knoweth the Son, but the Father: neither knoweth any man the Father, save the Son."[16] But men who are moved by the Spirit of truth, have no need to learn these things from me, for in our ears are sounding the words before uttered by Christ on this very thing," No man knoweth the Father, save the Son; and no man knoweth who the Son is, save the Father."[35] 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] Origen Commentary on John Book I For as with us the word is a messenger of those things which tile mind perceives, so the Word of God, knowing the Father, since no created being can approach Him without a guide, reveals the Father whom He knows. For no one knows the Father save the Son,[189] Irenaeus Against Heresies Book I And again, when He said, "Come unto Me all ye that labour and are heavy laden, and I will give you rest, and learn of Me,"[264] Clement of Alexandria Exhortation to the Heathen Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest to your souls. For My yoke is easy, and My burden light."[173] Clement of Alexandria The Instructor Book I And again He says, "Come all to Me, who labour, and are heavy laden, and I will give you rest; "[241] Clement of Alexandria Stromata Book II he calls vice a servile thing, and virtue the attribute of freemen. "Take away from you the heavy yoke, and take up the easy one,"[52] Fragments of Clement Found in the Oxford Edition And let us endeavour after this ceaselessly and energetically. For He says, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest."[14] Let us obey the Lord, who calls to us, "Come unto Me, all ye that labour, and I will give you rest."[18] Origen Against Celsus Book II For He had formerly summoned all men to the light in the words, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest."[197] Origen Against Celsus Book III ye that labour and are heavy laden, and I will give you rest."[197] Hippolytus Exegetical Fragments For this is a pleasant rest, as He says Himself: "Come unto me, all ye that labour and are heavy laden,"[22] Cyprian Treatise XII Three Books of Testimonies Against the Jews Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is excellent, and my burden is light."[62] and ye shall find rest for your souls. For my yoke is good, and my burden is light."[822] Methodius Oration Concerning Simeon and Anna invisibly punished, for daring to touch what may not be touched; for God Himself invites, and who will stand hesitating with fear? He says: "Come unto Me, all ye that labour and are heavy laden."[5] Constitutions of the Holy Apostles Book I all ye that labour and are heavy laden, and I will dive you rest."[26] Clementine Homily III he who entereth through me entereth into life, 'there being no other teaching able to save. Wherefore also He cried, and said, `Come unto me, all who labour, '[46] Clement of Alexandria Stromata Book V Wherefore the Lord says, "Take My yoke, for it is gentle and light."[74] Origen Against Celsus Book II For how could an arrogant man thus express himself "Learn of Me, for I am meek and lowly of heart, and you shall find rest for your souls? "[21] Of the Journeyings of Philip the Apostle And this He taught, saying: Learn of me, for I am meek and lowly in heart.[15] Tertullian On Monogamy or with burdensomeness, in opposition to the "light burden"[6] Acts of the Holy Apostle Thomas and accept the yoke of gentleness and the light burden,[18]