Irenaeus Against Heresies Book III Paul, when writing to the Romans, has explained this very point: "Paul, an apostle of Jesus Christ, predestinated unto the Gospel of God, which He had promised by His prophets in the holy Scriptures, concerning His Son, who was made to Him of the seed of David according to the flesh, who was predestinated the Son of God with power through the Spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ."[269] Tertullian On Modesty thians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ,"[151] Origen de Principiis Book II , what God he preaches? For his words are: "Paul, the servant of Jesus Christ, called to be an apostle, set apart to the Gospel of God, which He had promised afore by His prophets in the holy Scriptures concerning His Son, who was made of the seed of David according to the flesh, and who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead of Christ Jesus our Lord,"[45] Origen Commentary on John Book II whom "is never found in the first place but always in the second, as in the Epistle to the Romans,[21] Epistle of Ignatius to the Smyrnaeans For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded with respect to our Lord, that He was truly of the seed of David according to the flesh,[3] God the Word, the only-begotten Son, and was of the seed of David according to the flesh,[9] Irenaeus Against Heresies Book III And again, in that to the Romans, he says, "Concerning His Son, who was made of the seed of David according to the flesh, who was predestinated as the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord."[433] Tertullian Against Marcion Book IV of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father,[671] Tertullian On the Flesh of Christ adually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin? Then, again, there is Paul, who was at once both a disciple, and a master, and a witness of the selfsame Gospel; as an apostle of the same Christ, also, he affirms that Christ "was made of the seed of David, according to the flesh,"[308] Tertullian Against Praxeas Thus does the apostle also teach respecting His two substances, saying, "who was made of the seed of David; "[389] Origen de Principiis Book III For it is held as certain, that everything which is said to be a work of the spirit is (a product of) the will of the spirit, and everything that is called a work of the flesh (proceeds from) the will of the flesh. What else then, besides these, is that will of the soul which receives a separate name,[359] Origen Commentary on John Book X Statements which are verbally contrary to each other, are made about our Lord, namely, that He was descended from David and that He was not descended from David. The statement is true, "He was descended from David," as the Apostle says,[11] Origen Commentary on Matthew Book XI For the bringing together of these passages will, I think, be useful to you with a view to seeing the difference of those who come (to Jesus); some indeed come as to Him "who was born of the seed of David according to the flesh; "[165] Origen Commentary on Matthew Book XI but others come to Him who "was declared to be the Son of God with power, according to the spirit of holiness; "[166] The Teaching of Simon Cephas In the City of Rome In the City of Rome.[3] Tertullian Against Praxeas ."[151] Tertullian Against Praxeas Paul, in like manner, everywhere speaks of "God the Father, and our Lord Jesus Christ." When writing to the Romans, he gives thanks to God through our Lord Jesus Christ.[400] Cyprian Epistle XXX since the apostle would not have published such praise concerning us, when he said "that your faith is spoken of throughout the whole world"[5] A Treatise on Re-Baptism by an Anonymous Writer and again when, using an oath, he said this same thing; and for the third time, cursing and swearing, he affirmed that he knew not the man, and not once, but frequently, denied Him.[26] The Teaching of Simon Cephas In the City of Rome And they said to Simon the sorcerer: Because thou wast here before Simon the Galilaean, and we knew thee before him, exhibit thou first the power which accompanieth thee.[15] Clement of Alexandria Stromata Book V We have in the apostle an unerring witness: "For I desire to see you, that I may impart unto you some spiritual gift, in order that ye may be strengthened; that is, that I may be comforted in you, by the mutual faith of you and me."[4] " In allusion to the gnostic edifice also in the Epistle to the Romans, he says, "For I desire to see you, that I may impart unto you a spiritual gift, that ye may be established."[65] Origen Against Celsus Book III And those amongst us who are the ambassadors of Christianity sufficiently declare that they are debtors[167] Origen Commentary on John Book IV not that no wise man according to the flesh, but that not many wise according to the flesh. But Paul, in his preaching of the Gospel, is a debtor[5] Tertullian Against Marcion Book V And so in the passage where he says: "I am not ashamed of the gospel (of Christ): for it is the power of god unto salvation to every one that beheveth; to the Jew first, and also to the Greek; for therein is the righteousness of God revealed from faith to faith,"[598] Irenaeus Against Heresies Book IV without the law, has the righteousness of God been manifested, being witnessed by the law and the prophets; for the just shall live by faith."[547] Clement of Alexandria Stromata Book II speaking to those called from among the nations that were once barren, being formerly destitute of this husband, who is the Word,-desolate formerly,-of the bridegroom. "Now the just shall live by faith,"[67] Clement of Alexandria Stromata Book V And further on again he adds, "The righteousness of God is revealed from faith to faith."[5] Tertullian On Exhortation to Chastity But where three are, a church is, albeit they be laics. For each individual lives by his own faith,[38] Hippolytus Dogmatical and Historical Fragments And Paul in like manner: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness."[161] Irenaeus Against Heresies Book IV And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: "For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness."[398] Tertullian Against Marcion Book V When, again, he declares that "the wrath (of God) is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness,"[600] The wrath, therefore, which is to vindicate truth, can only be revealed from heaven by the God of wrath;[608] Origen Against Celsus Book VI Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-looted beasts, and creeping things."[11] Origen Against Celsus Book III And he bears witness that they knew God, and says, too, that this did not happen to them without divine permission, in these words: "For God showed it unto them; "[154] Origen Against Celsus Book IV We are not, however, mad, nor do we compare such human wisdom (I use the word "wisdom" in the common acceptation), which busies itself not about the affairs of the multitude, but in the investigation of truth, to the wrigglings of worms or any other such creatures; but in the spirit of truth, we testify of certain Greek philosophers that they knew God, seeing "He manifested Himself to them,"[134] Lactantius Divine Institutes Book II I am not, indeed, so unjust as to imagine that they could divine, so that they might find out the truth by themselves; for I acknowledge that this is impossible. But I require from them that which they were able to perform by reason[25] Address of Tatian to the Greeks and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works.[10] Tertullian A Treatise on the Soul For how can the intellect be superior to the senses, when it is these which educate it for the discovery of various truths? It is a fact, that these truths are learned by means of palpable forms; in other words, invisible things are discovered by the help of visible ones, even as the apostle tells us in his epistle: "For the invisible things of Him are clearly seen from the creation of the world, being understood by the things that are made; "[144] Tertullian Against Marcion Book I is guilty both of impudence and malignity: of impudence, in aspiring after a belief which is not due to him, and for which he has provided no foundation;[152] Tertullian Against Marcion Book IV ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works,[993] Tertullian Against Marcion Book V and indications (of His divinity),[752] Tertullian Against Hermogenes They are, however, His "invisible things," which, according to the apostle, "are from the creation of the world clearly seen by the things that are made;[476] Origen Against Celsus Book III dimly alluding, I think, to those who ascend from things of sense to those of the understanding, when he adds, "For the invisible things of God from the creation of the world are Clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful."[155] Origen Against Celsus Book VI and also to these, "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made,"[305] Origen Against Celsus Book VII s if to justify his faith in a resurrection, "How can they know God, except by the perception of the senses? "or, "How otherwise than through the senses can they gain any knowledge? "For it is not in any secret writings, perused only by a few wise men, but in such as are most widely diffused and most commonly known among the people, that these words are written: "The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made."[84] Hippolytus Refutation of All Heresies Book V "And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly"-now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes,-"and receiving in themselves that recompense of their error which was meet."[30] A Treatise of Novatian Concerning the Trinity "For the invisible things of Him," says the Apostle Paul," from the creation of the world, are clearly seen, being understood by those things which are made, even His eternal power and godhead; "[18] Recognitions of Clement II For to those who think aright, God is manifest even by the operations of the world which He hat made, using the evidence of His creation;[17] Origen Commentary on Matthew Book XI Now the blind see, when they see the world and from the exceeding great beauty of the things created they contemplate the Creator corresponding in greatness and beauty to them; and when they see clearly "the invisible things of God Himself from the creation of the world, which are perceived through the things that are made; "[194] Irenaeus Against Heresies Book IV For he judges the Gentiles, "who serve the creature more than the Creator,"[457] Clement of Alexandria Exhortation to the Heathen What, then, is the vanity, and what the lie? The holy apostle of the Lord, reprehending the Greeks, will show thee: "Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and changed the glory of God into the likeness of corruptible man, and worshipped and served the creature more than the Creator."[98] Origen Against Celsus Book III But Paul, as a lover of truth, says of certain wise men among the Greeks, when their statements are true, that "although they knew God, they glorified Him not as God, neither were thankful."[153] Origen Against Celsus Book IV although "they glorified Him not as God, neither were thankful, but became vain in their imaginations; and professing themselves to be wise, they became foolish, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things."[135] Origen Against Celsus Book VII For Scripture testifies, in regard to those who have a knowledge of those things of which Celsus speaks, and who profess a philosophy founded on these principles, that they, "when they knew God, glorified Him not as God, neither were thankful, but became vain in their imaginations; "and notwithstanding the bright light of knowledge with which God had enlightened them, "their foolish heart" was carried away, and became "darkened."[109] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus 1. That idols are not gods, and that the elements are not to be worshipped in the place of gods.[10] Methodius Discourse VIII. Thekla Now certainly the wretched ones were overwhelmed in the chaos of error, "because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened; "[44] Lactantius Divine Institutes Book IV For, having left God, the parent and founder of all things, men began to worship the senseless works[1] Clement of Alexandria Stromata Book I "Professing themselves wise, they became fools."[330] Origen Against Celsus Book III calling, in a general way, wise all who appear to have made advances in knowledge, but have fallen into an atheistic polytheism, since "professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things."[226] Lactantius Divine Institutes Book II But (as I have said) pardon may be granted to those who are ignorant and do not own themselves to be wise; but it cannot be extended to those who, while they profess[24] Lactantius Divine Institutes Book VI they bore a certain likeness and appearance[53] Origen Against Celsus Book VII Thus we may see how those who accounted themselves wise gave proofs of great folly, when, alter such grand arguments delivered in the schools on God and on things apprehended by the reason, they "changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things."[110] Origen Against Celsus Book V But since those who wandered away from the east were delivered over, on account of their sins, to "a reprobate mind," and to "vile affections," and to "uncleanness through the lusts of their own hearts,"[118] Origen Against Celsus Book VII As, then, they lived in a way unworthy of the knowledge which they had received from God, His providence leaving them to themselves, they were given "up to uncleanness, through the lusts of their own hearts to dishonour their own bodies,"[111] Irenaeus Against Heresies Book II being the disciples of those mentioned, render such as assent to them worse than the heathen. For the former "serve the creature rather than the Creator,"[44] Tertullian On the Resurrection of the Flesh Happy, no doubt, is faith, if it is to obtain gifts which the enemies of God and Christ not only use, but even abuse, "worshipping the creature itself in opposition to the Creator!"[186] Origen Against Celsus Book VI , they say, of Him, and sometimes even descending, with the Egyptians, to the worship of birds, and four-footed beasts, and creeping things! And although some may appear to have risen above such practices, nevertheless they will be found to have changed the truth of God into a lie, and to worship and serve the "creature more than the Creator."[15] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing to the Romans: "And they worshipped and served the creature, forsaking the Creator. Wherefore also God gave them up to ignominious passions."[429] Constitutions of the Holy Apostles Book V For the stars and the luminaries were given to men to shine upon them, but not for worship; although the Israelites, by the perverseness of their temper, "worshipped the creature instead of the Creator,"[77] Constitutions of the Holy Apostles Book VIII incessantly, and with constant and loud voices, and let all the people say it with them: "Holy, holy, holy, Lord of hosts, heaven and earth are full of His glory: be Thou blessed for ever. Amen."[111] Gospel of Nicodemus I The Acts of Pilate Then the rulers of the synagogue, and the priests and the Levites, announced to all Israel, saying: Cursed is that man who shall worship the work of man's hand, and cursed is the man who shall worship the creatures more than the Creator. And all the people said, Amen, amen.[63] Clement of Alexandria The Instructor Book II amorem puerorum repellens, eum appellate bestiam, quod frenum mordentes, qui se voluptatibus dedunt, libidinosi, quadrupedum coeunt more, et filios seminare conantur. Impios "autem tradidit Deus," ut air Apostolus,[193] Tertullian De Corona Yes, and also in the first chapter of the epistle he authenticates nature, when he asserts that males and females changed among themselves the natural use of the creature into that which is unnatural,[22] Cyprian Epistle I And I beg you not to wonder at the things that persons of this kind speak: the offence of their mouths in words is the least of which they are guilty.[10] Diatessaron people of his dominion[12] Origen Against Celsus Book VII nclination, or from not having Jesus to lead them to a rational view of religion, have not gone into these deep questions, we find that they believe in the Most High God, and in His Only-begotten Son, the Word and God, and that they often exhibit in their character a high degree of gravity, of purity, and integrity; while those who call themselves wise have despised these virtues, and have wallowed in the filth of sodomy, in lawless lust, "men with men working that which is unseemly."[115] Dialogue of Justin But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,[466] Irenaeus Against Heresies Book IV And again, in that to the Romans: "And as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do those things that are not convenient."[414] Address of Tatian to the Greeks But what the learned among the Greeks have said concerning our polity and the history of our laws, and how many and what kind of men have written of these things, will be shown in the treatise against those who have discoursed of divine things.[94] These things, O Greeks, I Tatian, a disciple of the barbarian philosophy,[95] Five Books in Reply to Marcion Reprobate in your very mind,[60] Origen Against Celsus Book VII but "as they choose to retain God in their knowledge,"[113] Constitutions of the Holy Apostles Book V this custom is a piece of Judaic corruption, and on that account was forbidden; and if He exhorts the faithful that their yea be yea, and their nay, nay, and says that "what is more than these is of the evil one," how much more blameable are those who appeal to deities falsely so called as the objects of an oath, and who glorify imaginary beings instead of those that are real, whom God for their perverseness "delivered over to foolishness, to do those things that are not convenient!"[87] Cyprian Epistle LXVII And besides, Paul the apostle writes, and says the same thing: "Whisperers, backbiters, haters of God, injurious, proud, boasters of themselves, inventors of evil things, who, although they knew the judgment of God, did not understand that they which commit such things are worthy of death, not only they which commit those things, but they also which consent unto those who do these things."[32] 1 Clement For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them.[147] The Second Epistle of Pope Callistus And therefore the laws not only of the Church, but of the world, condemn those who are guilty of this crime; and not only those indeed who actually conspire, but those also who take part with such.[1] The First Epistle of Pope Fabian Such persons, therefore, are in all things to be guarded against, and are not to be received, because, according to the apostle, not only those who commit such things are condemned, but also those who consent with those who do them.[8] For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them.[187] Cyprian Treatise XII Three Books of Testimonies Against the Jews But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God"[534] Tertullian Against Marcion Book V The truth, therefore, will be His, whose is also the wrath, which has to be revealed to avenge the truth. Likewise, when adding, "We are sure that the judgment of God is according to truth,"[601] So that both the gospel and Christ must be His, to whom appertain the law and the nature which are to be vindicated by the gospel and Christ-even at that judgment of God which, as he previously said, was to be according to truth.[607] Epistle of Ignatius to the Ephesians Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance.[85] Irenaeus Against Heresies Book IV e just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But dost thou despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leadeth thee to repentance? But according to thy hardness and impenitent heart, thou treasurest to thyself wrath against the day of wrath, and the revelation of the righteous judgment of God." "But glory and honour," he says, "to every one that doeth good."[598] Origen de Principiis Book III while to those who are contentious, and believe not the truth, but who believe iniquity, anger, indignation, tribulation, and distress, on every soul of man that worketh evil, on the Jew first, and (afterwards) on the Greek; but glory, and honour, and peace to every one that doeth good, to the Jew first, and (afterwards) to the Greek."[47] the righteous judgment of God; who will render to every one according to his works: to those who, by patient continuance in well-doing, seek for glory and immortality, eternal life; while to those who are contentious, and believe not the truth, but who believe iniquity, anger, wrath, tribulation, and distress, on every soul of man that worketh evil; on the Jew first, and on the Greek: but glory, and honour, and peace to every one that worketh good; to the Jew first, and to the Greek."[60] Finally, the Apostle Paul, evidently treating of such, says to him who remained in his sins: "Despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath on the day of wrath and revelation of the righteous judgment of God."[106] Paul accordingly, having examined these points clearly, says to the sinner: "Or despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God."[111] Cyprian Treatise IX On the Advantage of Patience Which, moreover, the blessed apostle referring to, and recalling the sinner to repentance, sets forward, and says: "Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the patience and goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart thou treasurest up unto thyself wrath in the day of wrath and of revelation of the righteous judgment of God, who shall render to every one according to his works."[12] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also Paul to the Romans: "Or despisest thou the riches of His goodness, and forbearance, and patience, not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou treasurest up to thyself wrath in the day of wrath and of revelation of the just judgment of God, who will render to every man according to his deeds."[586] The Apocalypse of Sedrach And there are some who have been baptized with my baptism and who have shared in my divine part and become reprobate in complete reprobation and will not repent: and I suffer them with much compassion and much pity and wealth[14] Irenaeus Against Heresies Book IV Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment.[541] Shepherd of Hermas Similitude Sixth For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last[15] Epistle of Ignatius to the Magnesians He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father's glory, to judge the living and the dead, and to render to every one according to his works.[78] Clement of Alexandria Stromata Book IV For it is said, "Behold the Lord, and His reward is before His face, to give to every one according to his works; what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man what God hath prepared for them that love Him."[206] Tertullian An Answer to the Jews with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.[155] Theophilus to Autolycus Book I For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing[22] Theophilus to Autolycus Book I But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish,[24] Origen de Principiis Book I or this : "Is there respect of persons with God? "[123] It is sufficient only to know this much, in order to demonstrate the impartiality and righteousness of God, that, conformably with the declaration of the Apostle Paul, "there is no acceptance of persons with Him,"[132] A Treatise Against the Heretic Novatian by an Anonymous Bishop Let us have in contemplation especially the day of judgment and retribution, and what must be believed by all of us, and firmly maintained, that "there is no acceptance of persons with God; "[64] Peter of Alexandria Canonical Epistle knowing, says he, that our and their Master is in heaven; and that there is no respect of persons with Him.[19] Acts of the Holy Apostles Peter and Paul For there is no respect of persons with God.[10] Irenaeus Against Heresies Book IV 1. As I have heard from a certain presbyter,[377] Tertullian Against Marcion Book V If, then, God will judge the secrets of men-both of those who have sinned in the law, and of those who have sinned without law (inasmuch as they who know not the law yet do by nature the things contained in the law)[604] Cyprian Treatise XII Three Books of Testimonies Against the Jews Paul to the Romans: "As many as have sinned without law, shall perish without law; and as many as have sinned in the law, shall be judged also by the law."[778] Acts of the Holy Apostles Peter and Paul As many as have sinned in law shall be judged according to law, and as many as have sinned without law shall perish without law.[11] Revelation of Saint John the Theologian And again the Apostle Paul said: As many as have sinned without law shall also perish without law, and as many as have sinned in law shall be judged by means of law.[42] Tertullian On Exhortation to Chastity nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.[39] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also to the Romans: "Not the hearers of the law are righteous before God, but the doers of the law shall be justified."[772] Dionysius Extant Fragments Part I . maker) of the law."[120] Clement of Alexandria The Instructor Book III They had no instructor[19] Clement of Alexandria Stromata Book I "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law,"[223] Clement of Alexandria Stromata Book II "For when the Gentiles, which have not the law, do by nature the things of the law, these, having not the law, are a law unto themselves,"[102] Tertullian De Corona -as when to the Romans, affirming that the heathen do by nature those things which the law requires,[21] Archelaus Acts of the Disputation with the Heresiarch Manes For when a man "who has not the law does naturally the things contained in the law, he, not having the law, is a law unto himself."[249] Lactantius Divine Institutes Book VI " Who that is acquainted with the mystery of God could so significantly relate the law of God, as a man far removed from the knowledge of the truth has set forth that law? But I consider that they who speak true things unconsciously are to be so regarded as though they prophesied[64] Origen de Principiis Book II And this, I think, was the opinion of the Apostle Paul himself, when he said, "Their thoughts mutually accusing or excusing them in the day when God will judge the secrets of men by Jesus Christ, according to my Gospel."[178] Archelaus Acts of the Disputation with the Heresiarch Manes who are enrolled among the righteous, derive their righteousness when as yet there was no law of Moses, and when as vet the prophets had not arisen and discharged the functions of prophecy? Were they not constituted righteous in virtue of their fulfilling the law, "every one of them showing the work of the law written in their hearts, their conscience also bearing them witness? "[248] Origen Commentary on Matthew Book XI "all the thoughts of men meanwhile accusing or else excusing them,"[146] Tertullian Against Marcion Book V ) Christ."[606] Origen Commentary on John Book I " It is possible to quote one of Paul's sayings in support of the contention that the whole of the New Testament is Gospel. He writes in a certain place:[30] "The beginning of the Gospel of Jesus Christ." Then also it is the Gospel of the Apostles; whence Paul[68] Origen Commentary on John Book V I will add to the proof of this an apostolic saying which has been quite misunderstood by the disciples of Marcion, who, therefore, set the Gospels at naught. The Apostle says:[25] Clement of Alexandria Stromata Book I ction of the law, the apostle showed in the passage relating to the Jews, writing thus: "Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law."[325] Shepherd of Hermas Vision Third How will you instruct the elect of the Lord, if you yourselves have not instruction? Instruct each other therefore, and be at peace among yourselves, that[41] Tertullian Against Marcion Book V Hence his invective against the transgressors of the law, who teach that men should not steal, and yet practise theft themselves.[610] Origen Against Celsus Book VIII But that the honour which we pay to the Son of God, as well as that which we render to God the Father, consists of an upright course of life, is plainly taught us by the passage, "Thou that makest thy boast of the law, through breaking the law dishonourest thou God? "[18] Clement of Alexandria Stromata Book III Nomen enim Dei blasphematur propter ipsos."[221] Tertullian On Idolatry blasphemy it has been said, "By your means My Name is blasphemed,"[101] Tertullian An Answer to the Jews until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: "[313] Tertullian Against Marcion Book V that the apostle abstained through fear from openly calumniating God, from whom notwithstanding He did not hesitate to withdraw men? Well, but he had gone so far in his censure of the Jews, as to point against them the denunciation of the prophet, "Through you the name of God is blasphemed (among the Gentiles)."[615] Cyprian Epistle VI For as the Jews were alienated from God, as those on whose account "the name of God is blasphemed among the Gentiles,"[5] Clement of Alexandria Stromata Book VII To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing.[80] Origen Commentary on Matthew Book XI As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision,[100] Irenaeus Against Heresies Book IV 1. And that the Lord did not abrogate the natural [precepts] of the law, by which man[151] Tertullian Against Marcion Book V the flesh; and "the Jew which is one inwardly" will be a subject of the self-same God as he also is who is "a Jew outwardly; "[620] Tertullian On the Resurrection of the Flesh On exactly the same principle, they consider the special soil of Judµa to be that very holy land, which ought rather to be interpreted of the Lord's flesh, which, in all those who put on Christ, is thenceforward the holy land; holy indeed by the indwelling of the Holy Ghost, truly flowing with milk and honey by the sweetness of His assurance, truly Judµan by reason of the friendship of God. For "he is not a Jew which is one outwardly, but he who is one inwardly."[188] Tertullian To His Wife Book I of God introducing the spiritual circumcision.[20] Archelaus Acts of the Disputation with the Heresiarch Manes when he also said that "he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh,"[434] Recognitions of Clement V For in God's estimation he is not a Jew who is called a Jew among men (nor is he a Gentile that is called a Gentile), but he who, believing in God, fulfils His law and does His will, though he be not circumcised.[20] Clement of Alexandria Stromata Book VII For he possesses in its sincerity the faith which is exercised in reference to the affairs of life, and praises the Gospel in practice and contemplation. And, in truth, he wins his praise "not from men, but from God,"[119] Tertullian Against Marcion Book V Now it is quite within the purpose of the God of the law that circumcision should be that of the heart, not in the flesh; in the spirit, and not in the letter.[616] Origen Against Celsus Book VII God may therefore have commanded men to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ; and He may Himself have destroyed before the eyes of those who were "Jews inwardly"[39] Archelaus Acts of the Disputation with the Heresiarch Manes in which former there is praise, not of men, but of God.[490] Origen Commentary on John Book I In the same manner, it appears to me that the whole people of Christ, when we regard it in the aspect of the hidden man of the heart,[1] This High-Priest is called, from some other notion of him than those we have noticed, Judas, that those who are Jews secretly[181] Origen Commentary on Matthew Book X And, having hidden it, he goes away, work-tug and devising how he shall buy the field, or the Scriptures, that he may make them his own possession, receiving from the people of God the oracles of God with which the Jews were first entrusted.[27] Cyprian Epistle LIV "For what," he says, "if some of them have departed from the faith? Hath their unbelief made the faith of God of none effect? God forbid! For God is true, but every man a liar."[33] Cyprian Epistle LXVII Nor does the perfidy of others press down the Christian faith into ruin, but rather stimulates and exalts it to glory, according to what the blessed Apostle Paul exhorts, and says: "For what if some of these have fallen from their faith: hath their unbelief made the faith of God of none effect? God forbid. For God is true, but every man a liar."[30] Cyprian Epistle LXVIII Nor does the Lord, the protector of His people, and their guardian, suffer the wheat to be snatched from His floor; but the chaff alone can be separated from the Church, since also the apostle says, "For what if some of them have departed from the faith? shall their unbelief make the faith of God of none effect? God forbid; for God is true, but every man a liar."[19] Cyprian Treatise I On the Unity of the Church The blessed Apostle Paul in his epistle speaks in this manner: "For what if some of them fall away from the faith, shall their unbelief make the faith of God without effect? God forbid: for God is true, though every man be a liar."[61] Seventh Council of Carthage Under Cyprian said: It does not disturb me if any man does not assert the faith and truth of the Church, since the apostle says, "For what if some of them have fallen away from the faith? Has their unbelief made the faith of God of no effect? By no means. For God is true, but every man a liar."[86] The Second Epistle of Pope Callistus of the Greek: but glory, honour, and peace, to every man that worketh good."[26] Clement of Alexandria The Instructor Book I "But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? God forbid."[152] Irenaeus Against Heresies Book I and, to conceal their impious doctrines, they abuse the name [of Christ], as a means of hiding their wickedness; so that "their condemnation is just,"[295] Clement of Alexandria Stromata Book III Nunquid autem ad hos verba sua dirigens, scribit Apostolus in Epistola ad Romanos: "Et non sicut blasphemamur, et sicut dicunt aliqui nos dicere: Faciamus mala, ut eveniant bona, quorum justa est damnatio? "[41] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Epistle of Paul to the Romans: "Let us do evil until the good things come; whose condemnation is just."[777] Dialogue of Justin With their tongues they have practised deceit, their throat is an open sepulchre, the poison of asps is under their lips, destruction and misery are in their paths, and the way of peace they have not known.'[71] Irenaeus Against Heresies Book I And, "There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable,"[254] Tertullian Of Patience " Anger has been prohibited, our spirits retained, the petulance of the hand checked, the poison of the tongue[69] Cyprian Treatise X On Jealousy and Envy Their feet are swift to shed blood, destruction and misery are in their ways, who have not known the way of peace; neither is the fear of God before their eyes."[18] Irenaeus Against Heresies Book III To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father."[30] Constitutions of the Holy Apostles Book II Destruction and misery are in their ways, and the way of peace have they not known. The fear of God is not before their eyes."[117] Clement of Alexandria Stromata Book I In the same way as Paul, prophecy upbraids the people with not understanding the law. "Destruction and misery are in their ways, and the way of peace have they not known."[328] Clement of Alexandria Stromata Book I "There is no fear of God before their eyes."[329] Tertullian Against Marcion Book V and had brought in "all the world as guilty (before God)," and had "stopped every mouth,"[633] Clement of Alexandria Stromata Book II How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, "For by the law is the knowledge of sin? "[76] Clement of Alexandria Stromata Book IV Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if "by the law is the knowledge of sin,"[7] as those allege who disparage the law, and "till the law sin was in the world; "[8] Archelaus Acts of the Disputation with the Heresiarch Manes and that "by the law there comes only the knowledge of sin."[437] Epistle of Mathetes to Diognetus As long then as the former time[46] Irenaeus Against Heresies Book IV For verily I say unto you, Until heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets till all come to pass."[545] Clement of Alexandria The Instructor Book I And if, the Creator above all is confessed to be just, and the Lord to be the Son of the Creator; then the Lord is the Son of Him who is just. Wherefore also Paul says, "But now the righteousness of God without the law is manifested; "[173] Tertullian Against Marcion Book V the law; now it is "the righteousness of God which is by the faith of (Jesus) Christ."[622] Irenaeus Against Heresies Book IV For as these men did not impute unto us (the Gentiles) our transgressions, which we wrought before Christ was manifested among us, so also it is not right that we should lay blame upon those who sinned before Christ's coming. For "all men come short of the glory of God,"[386] We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom.[387] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus."[297] The Second Epistle of Pope Callistus For the apostle says: "All have sinned, and come short of the glory of God; being justified freely by His grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, `I say, 'at this time His righteousness, that He might be just, and the justifier of him which believeth in Jesus."[22] Origen Commentary on John Book I And so one might venture to say that wisdom is anterior to all the thoughts that are expressed in the titles of the first-born of every creature. Now God is altogether one and simple; but our Saviour, for many reasons, since God[90] "And if any one sin, we have a Paraclete with the Father, Jesus Christ the righteous," and he adds that He is a propitiation for our sins, and similarly Paul says He is a propitiation:[108] for our sins. Similarly, in the Epistle to the Romans, He is called a propitiation:[170] Origen Commentary on Matthew Book XII dignity of the Father who had revealed to him so great things about Christ,-for the things that concerned His coming suffering had not been revealed to him,-on this account he took Him, and as one forgetful of the honour due to the Christ, and that the Son of the living God neither does nor says anything worthy of rebuke, he began to rebuke Him; and as to one who needed propitiation,-for he did not yet know that "God had set Him forth to be a propitiation through faith in His blood,"[145] Tertullian On Modesty of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just"[28] Clement of Alexandria Stromata Book V "Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God,"[52] Clement of Alexandria Stromata Book VI For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith,[81] Tertullian On Modesty Tell me, is not all mankind one flock of God? Is not the same God both Lord and Shepherd of the universal nations?[84] Origen Commentary on Matthew Book XI and glorify Him in the persuasion that it is the same God, who is the Father of Him who healed those previously mentioned, and the God of Israel. For He is not the God of the Jews only, but also of the Gentiles.[196] Irenaeus Against Heresies Book III to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifieth the circumcision by faith, and the uncircumcision through faith."[98] Irenaeus Against Heresies Book IV For it is truly "one God who" directed the patriarchs towards His dispensations, and "has justified the circumcision by faith, and the uncircumcision through faith."[333] Irenaeus Against Heresies Book V Since this is the case, we must not seek for another Father besides Him, or above Him, since there is one God who justifies the circumcision by faith, and the uncircumcision through faith.[192] Tertullian On Modesty But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law "[61] Archelaus Acts of the Disputation with the Heresiarch Manes and that according to the letter the law has in it no advantage.[435] Archelaus Acts of the Disputation with the Heresiarch Manes And again he adduced the statement, that "Abraham has glory, but not before God; "[436] 1 Clement And again [the Scripture] saith, "God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness."[47] Epistle of Barnabas it is imputed to thee for righteousness: behold, I have made thee the father of those nations who believe in the Lord while in [a state of] uncircumcision."[197] Irenaeus Against Heresies Book IV What is intended? "Abraham believed God, and it was imputed unto him for righteousness."[55] Vain, too, is [the effort of] Marcion and his followers when they [seek to] exclude Abraham from the inheritance, to whom the Spirit through many men, and now by Paul, bears witness, that "he believed God, and it was imputed unto him for righteousness."[84] Clement of Alexandria Stromata Book V But if he was not, how did he straightway believe, as it were naturally? And if he was elect, their hypothesis is done away with, in as much as even previous to the coming of the Lord an election was found, and that saved: "For it was reckoned to him for righteousness."[10] And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire: It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. "And to Abraham, on believing, righteousness was reckoned."[21] Tertullian Of Patience Accordingly it is patience which is both subsequent and antecedent to faith. In short, Abraham believed God, and was accredited by Him with righteousness;[62] And again [the Scripture] saith, "God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness."[56] Clement of Alexandria Stromata Book II Wherefore says the apostle, "Sin shall not have dominion over you; for ye are not under the law, but under grace."[144] For it is written, "Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin, and in whose mouth there is no fraud."[146] Tertullian Scorpiace And concerning the happiness of the man who has partaken of these, David says: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."[40] Tertullian An Answer to the Jews nor yet did he observe the Sabbath. For he had "accepted"[38] Tertullian Against Marcion Book V since, also, he deserved for that reason to be called "the father of many nations," whilst we, who are even more like him[123] Tertullian On the Apparel of Women Book II which (injuriousness and violence) even the father of the faith,[24] Tertullian On Monogamy (nations) who, as the fruit of the "faith" which precedes digamy, had to be accounted "sons of Abraham."[36] Pseudo-Gregory Thaumaturgus Second Homily Thou seest how the holy Virgin has surpassed even the perfection of the patriarchs, and how she confirms the covenant which was made with Abraham by God, when He said, "This is the covenant which I shall establish between me and thee."[32] Origen Commentary on John Book VI " If, then, God is not ashamed to be called the God of these men, and if they are counted by Christ among the living, and if all believers are sons of Abraham,[9] Irenaeus Against Heresies Book IV As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance.[77] Epistle of Ignatius to the Philippians [to Him] to whom the things that are not are reckoned as if they were,[48] 2 Clement no hope of salvation except it came to us from Him. For He called us when we were not,[14] and that we had no hope of salvation except it came to us from Him. For He called us when we were not,[8] Origen Commentary on John Book II The Apostle, however, appears to count the things which are not, not among those which have no existence whatever, but rather among things which are evil. To him the Not-being is evil; "God," he says,[31] Tertullian Scorpiace You see how divine Wisdom has murdered even her own proper, first-born and only Son, who is certainly about to live, nay, to bring back the others also into life. I can say with the Wisdom of God; It is Christ who gave Himself up for our offences.[48] Tertullian Against Marcion Book V It is a distinction of dispensations, not of gods. He enjoins those who are justified by faith in Christ and not by the law to have peace with God.[623] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And not only so, but we glory in tribulations also; knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us."[68] Cyprian Treatise XII Three Books of Testimonies Against the Jews And not only so, but we also glory in afflictions: knowing that affliction worketh patience; and patience, experience; and experience, hope: and hope does not confound; because the love of God is infused in our hearts by the Holy Spirit, which is given unto us."[411] Clement of Alexandria Stromata Book IV " Divinely, therefore, Paul writes expressly, "Tribulation worketh, patience, and patience experience, and experience hope; and hope maketh not ashamed."[218] Tertullian Scorpiace As also in his Epistle to the Romans: "And not only so, but we glory in tribulations also, being sure that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed."[94] Origen Commentary on John Book I view forget that the first-born of every creature, honouring man above all else, became man, and that it was not any of the constellations existing in the sky, but one of another order, appointed for this purpose and in the service of the knowledge of Jesus, that was made to be the Star of the East, whether it was like the other stars or perchance better than they, to be the sign of Him who is the most excellent of all. And if the boasting of the saints is in their tribulations, since[129] Clement of Alexandria Stromata Book II "For patience," he says, "worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us."[261] Acts of Sharbil also experience, and from experience likewise the hope"[50] Irenaeus Against Heresies Book III For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life."[301] Origen Against Celsus Book IV and although "scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die."[113] Origen Against Celsus Book IV Certain other statements, in keeping with the character of the Jews, might be made by some of that nation, but certainly not by the Christians, who have been taught that "God commendeth His love towards us, in that, while we were yet sinners, Christ died for us; "[112] Cyprian Epistle LI And Paul also, the apostle, in his epistle, has written, "If, while we were yet sinners, Christ died for us; much more, being now justified by His blood, we shall be saved from wrath through Him."[33] Lactantius Divine Institutes Book IV to His people, He sent Him to those very persons whom He hated,[104] Clement of Alexandria Stromata Book III "Et ideo quemadmodum per unum hominem peccatum ingressum est in mundum, per peccaturn quoque mors ad omnes homines pervasit, quatenus omnes peccaverunt; et regnavit mors ab Adam usque ad Moysen,"[106] est appellata,[107] Si autem vivere in carne, et hoc quoque mihi fructus operis, quid eligam nescio, et coarctor ex duobus, cupiens resolvi, et esse cum Christo: multo enim melius: manere autem in carne, est magis necessarium propter vos."[108] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith And this He said, not as holding before us any contest proper only to a God, but as showing our own flesh in its capacity to overcome suffering, and death, and corruption, in order that, as sin entered into the world by flesh, and death came to reign by sin over all men, the sin in the flesh might also be condemned through the selfsame flesh in the likeness thereof;[38] Archelaus Acts of the Disputation with the Heresiarch Manes , upon those after that similitude.[269] Origen Commentary on John Book II "Without the law sin was dead," and adds, "But when the commandment came sin revived," and so teaches generally about sin that it has no power before the law and the commandment (but the Logos is, in a sense, law and commandment), and there would be no sin were there no law, for,[41] Irenaeus Against Heresies Book III Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which "reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression."[354] Wherefore Luke points out that the pedigree which traces the generation of our Lord back to Adam contains seventy-two generations, connecting the end with the beginning, and implying that it is He who has summed up in Himself all nations dispersed from Adam downwards, and all languages and generations of men, together with Adam himself. Hence also was Adam himself termed by Paul "the figure of Him that was to come,"[438] Origen Against Celsus Book IV For "in Adam" (as the Scripture[191] Hippolytus Refutation of All Heresies Book VII Now, we who are spiritual are sons, he says, who have been left here to arrange, and mould, and rectify, and complete the souls which, according to nature, are so constituted as to continue in this quarter of the universe. "Sin, then, reigned from Adam unto Moses,"[41] Pseudo-Gregory Thaumaturgus Second Homily Whence, also, those born of him were involved in their father's liability in virtue of their succession, and had the reckoning of condemnation required of them. "For death reigned from Adam to Moses."[21] Archelaus Acts of the Disputation with the Heresiarch Manes You say, then, that the law is a ministration of death, and you admit that "death, the prince of this world, reigned from Adam even to Moses; "[258] for the word of Scripture is this: "even over them that did not sin."[259] Methodius Discourse III. Thaleia but the females to be preserved alive. For the devil, ruling[66] Irenaeus Against Heresies Book III Concurring with these statements, Paul, speaking to the Romans, declares: "Much more they who receive abundance of grace and righteousness for [eternal] life, shall reign by one, Christ Jesus."[299] Epistle of Barnabas Seeing that the divine fruits[3] Irenaeus Against Heresies Book III For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners,[355] For as by one man's disobedience sin entered, and death obtained [a place] through sin; so also by the obedience of one man, righteousness having been introduced, shall cause life to fructify in those persons who in times past were dead.[428] Irenaeus Against Heresies Book III ignorant, however, that "where sin abounded, grace did much more abound."[469] Tertullian Against Marcion Book V enemies can ever be reduced to peace. "Moreover," says he, "the law entered, that the offence might abound."[626] And wherefore this? "In order," he says, "that (where sin abounded), grace might much more abound."[627] Tertullian On the Resurrection of the Flesh hy it were of God to bring only a moiety of man to salvation-and almost less than that; whereas the munificence of princes of this world always claims for itself the merit of a plenary grace! Then must the devil be understood to be stronger for injuring man, ruining him wholly? and must God have the character of comparative weakness, since He does not relieve and help man in his entire state? The apostle, however, suggests that "where sin abounded, there has grace much more abounded."[224] For in this way "grace shall there much more abound, where sin once abounded."[332] Tertullian Against Marcion Book V "reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ,"[631] Tertullian On the Resurrection of the Flesh By a figure we die in our baptism, but in a reality we rise again in the flesh, even as Christ did, "that, as sin has reigned in death, so also grace might reign through righteousness unto life eternal, through Jesus Christ our Lord."[330] Tertullian On Modesty ; but in that He liveth, to God He liveth. Thus, too, repute ye yourselves dead indeed to sin, but living to God through Christ Jesus."[190] Clement of Alexandria Stromata Book III Similiter etiam scribit Paulus in Epistola ad Romanos: "Quimortui sumus peccato, quomodo adhuc riveruns in ipso? Quoniam veins homo nosier simul est crucifixus, ut destruatur corpus peccati,"[123] Irenaeus Against Heresies Book III But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: "Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death? that like as Christ rose from the dead, so should we also walk in newness of life."[300] Tertullian On the Resurrection of the Flesh ward of such a discipline were not also within its reach; nor could even baptism be properly ordered for the flesh, if by its regeneration a course were not inaugurated tending to its restitution; the apostle himself suggesting this idea: "Know ye not, that so many of us as are baptized into Jesus Christ, are baptized into His death? We are therefore buried with Him by baptism into death, that just as Christ was raised up from the dead, even so we also should walk in newness of life."[328] Tertullian On Repentance of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery. But if it is of necessity that God grants us the symbol of death,[54] Tertullian On Monogamy you have your norm; if you have passed over "into Christ,"[119] Constitutions of the Holy Apostles Book III This baptism, therefore, is given into the death of Jesus:[55] Constitutions of the Holy Apostles Book V and so are owned to be heirs of His kingdom. For since ye have "been baptized into the Lord's death,"[135] Of the Journeyings of Philip the Apostle Nicanora having thus spoken, the Apostle Philip, along with Bartholomew and Mariamme and those with them, prayed for her to God, saying: Thou who bringest the dead to life, Christ Jesus the Lord, who hast freed us through baptism from the slavery of death,[9] Tertullian A Treatise on the Soul Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration;[266] Origen Against Celsus Book II so also His burial has an application to those who have been made conformable to His death, who have been both crucified with Him, and have died with Him; as is declared by Paul, "For we were buried with Him by baptism, and have also risen with Him."[179] Methodius From the Discourse on the Resurrection But the image of the heavenly is the resurrection from the dead, and incorruption, in order that "as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life."[41] Origen Commentary on John Book I life to be put on, so that those who have truly received Him rise again from the dead, that He is called the resurrection. And this He does not only at the moment at which a man says,[132] Origen Commentary on John Book X Not only, therefore, is it crucified with Christ, and crucified to the world; it is also buried with Christ, for we were buried with Christ, Paul says.[106] And then he says, as if enjoying some earnest of the resurrection, "We rose with Him,"[107] Origen Commentary on Matthew Book XIII who took Him and delivered Him up into the hands of men, might be laughed at by Him who dwells in the heavens, and might be derided by the Lord, inasmuch as, contrary to their expectation, it was to the destruction of their own kingdom and power, that they received from the Father the Son, who was raised on the third day, by having abolished His enemy death, and made us conformed, not only to the image of His death but also of His resurrection; through whom we walk in newness of life,[78] Constitutions of the Holy Apostles Book VII y man according to the good pleasure of His kindness, that He might inspire him with the knowledge of His will, and enlighten the eyes of his heart to consider of His wonderful works, and make known to him the judgments of righteousness, that so he might hate every way of iniquity, and walk in the way of truth, that he might be thought worthy of the layer of regeneration, to the adoption of sons, which is in Christ, that "being planted together in the likeness of the death of Christ,"[186] Clement of Alexandria Stromata Book IV But to us the apostle says, "Now we know this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin."[78] Clement of Alexandria Stromata Book VII For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.[24] Tertullian On the Resurrection of the Flesh For that must be living after the world, which, as the old man, he declares to be "crucified with Christ,"[319] Besides, if we do not understand it in this sense, it is not our bodily frame which has been transfixed (at all events), nor has our flesh endured the cross of Christ; but the sense is that which he has subjoined, "that the body of sin might be made void, "[320] by an amendment of life, not by a destruction of the substance, as he goes on to say, "that henceforth we should not serve sin; "[321] Irenaeus Against Heresies Book III Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, [and did not desire] that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable. But He set a bound to his [state of] sin, by interposing death, and thus causing sin to cease,[459] Irenaeus Against Heresies Book III And again, "Knowing that Christ, rising from the dead, dieth no more: "[303] Origen Against Celsus Book II For no one is immortal who is destined to die; but he is immortal when he shall no longer be subject to death. But "Christ, being raised from the dead, dieth no more: death hath no more dominion over Him; "[61] Victorinus Commentary on the Apocalypse of the Blessed John "] In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His blood from sin; and having vanquished hell, He was the first who rose from the dead and "death shall have no more dominion over Him,"[2] Origen Commentary on Matthew Book XII things therefore are to be thought of in connection with this place-the woman that hath a husband, who is under a husband-the law; and the woman who is an adulteress, to-wit, the soul, which, while her husband, the law, liveth, has become joined to another husband, namely, the law of the flesh; and the woman who is married to the brother of the dead husband, to the Word who is alive and dies not, who "being raised from the dead dieth no more, for death hath no more dominion over Him."[25] Epistle of Ignatius to the Tarsians And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God."[13] Origen Against Celsus Book II and as His death was necessary, because of the statement, "For in that He died, He died unto sin once,"[176] Origen Commentary on John Book I Indeed even one of the Corinthians to whom Paul declared that he knew nothing but Jesus Christ and Him crucified, should he learn Him who for our sakes became man, and so receive Him, he would become identified with the beginning of the good things we have spoken of; by the man Jesus he would be made a man of God, and by His death he would die to sin. For "Christ,[51] Irenaeus Against Heresies Book V And for this reason he says, in the Epistle to the Romans: "Let not sin, therefore, reign in your mortal body, to be under its control: neither yield ye your members instruments of unrighteousness unto sin; but yield yourselves to God, as being alive from the dead, and your members as instruments of righteousness unto God."[123] The Second Epistle of Pope Callistus Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men."[25] Origen Commentary on Matthew Book XII And such an one indeed would see in Him the kingdom of God come with power; and he would see this, as one who is no longer now under the reign of "sin which reigns in the mortal body of those who sin,"[225] Origen Commentary on Matthew Book XIV you may say that Christ is theirs in so far as He is absolute Kingdom, reigning in every thought ofthe man who is no longer under the reign of sin which reigns in the mortal body of those who havesubjected themselves to it.[44] Clement of Alexandria Stromata Book III usque ad illud: "Neque exhibete membra vestra, arma injustitiae peccato."[124] Five Books in Reply to Marcion Is seeking to regain the flesh's limbs,[330] Clement of Alexandria Stromata Book III Quoniam autem qui introducunt indifferentiam, paucas quasdam Scripturas detorquentes, titillanti suae voluptati eas suffragari existimant; rum praecipue illam quoque: "Peccatum enim vestri non dominabitur; non estis enim sub lege, sed sub gratia; "[98] Tertullian Of Patience and was superinducing grace over the law,[65] Clement of Alexandria Stromata Book III Ipse enim egregius Apostolus in verbis, quae praedictae dictioni subjungit, intentati criminis afferet solutionem: "Quid ergo? peccabimus, quia non sumus sub lege, sed sub gratia? Absit."[99] Clement of Alexandria Stromata Book III Quomodo etiam res est libera, intemperantia et turpis sermo? "Omnis enim, qui peccat, est servus," inquit Apostolus.[24] Lactantius Divine Institutes Book II or venerate the earth, or make over[246] Clement of Alexandria Stromata Book IV For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord."[14] Clement of Alexandria Stromata Book II And the apostle, succinctly describing the end, writes in the Epistle to the Romans: "But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."[260] Irenaeus Against Heresies Book III But, being ignorant of Him who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life;[358] Tertullian To His Wife Book II .[7] Tertullian On Monogamy Accordingly, it will be without cause that you will say that God wills not a divorced woman to be joined to another man "while her husband liveth," as if He do will it "when he is dead; "[80] Origen Commentary on Matthew Book XII Now that the law is husband of the soul Paul clearly exhibits in the Epistle to the Romans, saying, "The law hath dominion over a man for so long time as he liveth; for the woman that hath a husband is bound to the husband while he liveth, to the husband who is law,"[22] Tertullian On Monogamy If, however, the husband shall have died, she has been freed from (his) law, (so) that she is not an adulteress if made (wife) to another husband."[94] The Second Epistle of Pope Callistus Wherefore the apostle says: "The wife is bound by the law so long as her husband liveth; but if he be dead, she is loosed from the law of her husband."[8] Origen Commentary on Matthew Book XII So far then because of the saying, "But if the husband die she is discharged from the law, the husband," and because of this, "so then, while her husband liveth, she shall be called an adulteress, if she be joined to another man," and because of this, "but if the husband die, she is free from the law, so that she is no adulteress though she be joined to another man."[26] Shepherd of Hermas Commandment Fourth And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin? ""There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin.[15] Clement of Alexandria Stromata Book III Vivit enim lex, cum sit spiritalis, et gnostice intelligatur: nos autem "mortui" sumus "legi per corpus Christi, ut gigneremur alteri, qui resurrrexit ex mortuis," qui praedictus fuit a lege, "ut Deo fructificaremus."[144] "Et vos ergo mortui estis legi per corpus Christi, ut vos gigneremini alteri, qui surrexit a mortuis."[148] Tertullian Against Marcion Book V so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up. For he says that "we are dead to the law."[634] whom he immediately after states to have been "raised from the dead,"[637] Clement of Alexandria Stromata Book IV yet "without the law sin was dead,"[9] Tertullian On Monogamy For when we were in the flesh, the passions of sin, which (passions) used to be efficiently caused through the law, (wrought) in our members unto the bearing of fruit to death; but now we have been emancipated from the law, being dead (to that) in which we used to be held,[95] Clement of Alexandria Stromata Book III Sed peccatum non cognovi, nisi per legem. Concupiscentiam enim non cognovissem, nisi lex diceret: Non concupisces."[125] Tertullian Against Marcion Book V But, behold, he bears testimony to the law, and excuses it on the ground of sin: "What shall we say, therefore? Is the law sin? God forbid."[640] "God forbid!" (See how) the apostle recoils from all impeachment of the law. I, however, have no acquaintance with sin except through the law.[641] Methodius From the Discourse on the Resurrection For how should one care for a thing which is neither forbidden nor necessary to him? And for this reason it is said, "I had not known lust, except the law had said, Thou shalt not covet."[61] Tertullian Against Marcion Book V It was not the law, therefore, which led me astray, but "sin, taking occasion by the commandment."[643] Methodius From the Discourse on the Resurrection For when the law was given, the devil had it in his power to work lust in me; "for without the law, sin was dead; "[63] 2 Clement Wherefore, brethren, having received no small occasion[121] Origen Commentary on John Book II The question is whether evil, also, was made through the Logos, taking the Logos, now be it well noted, in the sense of that reason which is in every one, as thus brought into being by the reason which was from the beginning. The Apostle says:[40] Origen Against Celsus Book III For wickedness must necessarily first exist in men. As Paul also says, "When the commandment came, sin revived, and I died."[192] Methodius From the Discourse on the Resurrection Let us see, then, what it is that we have endeavoured to say respecting the apostle. For this saying of his, "I was alive without the law once,"[60] " But I was alive and blameless before the law, having no commandment in accordance with which it was necessary to live; "but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death."[64] The First Epistle of Clement Concerning Virginity "Whosoever, therefore, has not the Spirit of God in him, is none of His: "[79] Clement of Alexandria The Instructor Book I " And that he knows that what is just is good, appears by his saying, "So that the law is holy, and the commandment holy, and just, and good,"[175] Clement of Alexandria Stromata Book III Quare "lex quidera est sancta, et mandatum sanctum, et justurn, et bonum."[145] Clement of Alexandria Stromata Book IV Wherefore the law is productive of the emotion of fear. "So that the law is holy," and in truth "spiritual,"[13] Clement of Alexandria Who is the Rich Man that Shall Be Saved? Jesus, accordingly, does not charge him with not having fulfilled all things out of the law, but loves him, and fondly welcomes his obedience in what he had learned; but says that he is not perfect as respects eternal life, in as much as he had not fulfilled what is perfect, and that he is a doer indeed of the law, but idle at the true life. Those things, indeed, are good. Who denies it? For "the commandment is holy,"[9] Tertullian On Modesty converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes." Thus, too, the apostle: "And so the law indeed is holy, and the precept holy and most good"[60] Origen de Principiis Book II The Apostle Paul makes use of no circumlocution, when he says, "The law is good; and the commandment is holy, and just, and good."[66] Origen Against Celsus Book VII But when in another place he wishes to praise and recommend the law, he calls it "spiritual," and says, "We know that the law is spiritual; "and, "Wherefore the law is holy, and the commandment holy, and just, and good."[32] Methodius From the Discourse on the Resurrection "Wherefore the law is holy, and the commandment holy, and just and good; "[66] Tertullian Against Marcion Book V Why then do you, impute to the God of the law what His apostle dares not impute even to the law itself? Nay, he adds a climax: "The law is holy, and its commandment just and good."[644] Origen de Principiis Book II And that he might show more clearly that goodness was in the commandment to a greater degree than justice and holiness, repeating his words, he used, instead of these three epithets, that of goodness alone, saying, "Was then that which is good made death unto me? God forbid."[67] alone. But in those which follow he says, "Sin wrought death in me by that which is good,"[68] Methodius From the Discourse on the Resurrection because it was given, not for injury, but for safety; for let us not suppose that God makes anything useless or hurtful. What thou? "Was then that which is good made death unto me? "[67] Tertullian Against Marcion Book V ? "Then, again, when affirming the law to be "spiritual"[645] Novation On the Jewish Meats Therefore, first of all, we must avail ourselves of that passage, "that the law is spiritual; "[10] Methodius From the Discourse on the Resurrection " For it was not the law of God that became the cause of my being brought into subjection to corruption, but the devil; that he might be made manifested who, through that which is good, wrought evil; that the inventor of evil might become and be proved the greatest of all sinners. "For we know that the law is spiritual; "[68] and therefore it can in no respect be injurious to any one; for spiritual things are far removed from irrational lust and sin. "But I am carnal, sold under sin; "[69] Origen Commentary on John Book X On the same passage one may also make use of such an example as that of Paul, who at one place[13] Origen Commentary on Matthew Book XI and which had no kinship with the spirit, and the ministration of life which is understood in the spiritual law. those who were able with a sincere heart to say, "We know that the law is spiritual,"[132] Methodius From the Discourse on the Resurrection Wherefore even the sainted Paul says," For what I would, that do I not, but what I would not, that I do; "[57] Hence evil, as though besieging me, cleaves to me and dwells in me, justice giving me up to be sold to the Evil One, in consequence of having violated the law. Therefore also the expressions: "That which I do, I allow not," and "what I hate, that do I,"[71] Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me-that is, in my flesh-dwelleth no good thing."[80] Lactantius Divine Institutes Book IV and hold out his hand to one who is about to follow? But how can one practise what he teaches, unless he is like him whom he teaches? For if he be subject to no passion, a man may thus answer him who is the teacher: It is my wish not to sin, but I am overpowered; for I am clothed with frail and weak flesh: it is this which covets, which is angry, which fears pain and death. And thus I am led on against my will;[329] Clement of Alexandria Stromata Book III Prius enim dixit: "Sed inhabitarts in me peccatum; "propter quod consentaneum erat dicere illud: "Non habitat in came mea bonum."[127] Tertullian On the Resurrection of the Flesh -that, surely, which he previously mentioned as dwelling in our members.[312] Irenaeus Against Heresies Book III is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own instrumentality; and, therefore, when Paul sets forth human infirmity, he says: "For I know that there dwelleth in my flesh no good thing,"[388] Irenaeus Against Heresies Book IV "to will is present with him, but he finds not means to perform"[593] Clement of Alexandria Stromata Book III Quod si ii, qui sunt diversae sententiae, repugnantes, existiment Paulum verba sua dirigentem adversus Creatorem, dixisse ea, quae deinceps sequuntur: "Novi enim, quod non habitat in me, hoc est, in came mea, bonum; "[126] Tertullian Of Patience which I am all unfit, being a man of no goodness;[2] Tertullian On Modesty "For as ye have tendered your members to servile impurity and iniquity, so too now tender them servants to righteousness unto holiness." For even if he has affirmed that "good dwelleth not in his flesh,"[192] Methodius From the Discourse on the Resurrection Therefore it is in our power to will not to think these things; but not to bring it about that they shall pass away, so as not to come into the mind again; for this does not lie in our power, as I said; which is the meaning of that statement, "The good that I would, I do not; "[72] But if any one should venture to oppose this statement, and reply, that the apostle teaches that we hate not only the evil which is in thought, but that we do that which we will not, and we hate it even in the very act of doing it, for he says," The good which I would, I do not; but the evil which I would not, that I do; "[75] Clement of Alexandria Stromata Book III Consequenter subjunxit: "Si autem quod nolo, hoc ego facio, non utique ego id operor, sed quod inhabitat in me peccatum: "quod "repugnans," inquit, "legi" Dei et "mentis meae, captivat me in lege peccati, quae est in membris meis. Miser ego homo, quis me liberabit de corpore morris hujus? "[128] Tertullian On the Resurrection of the Flesh -not the flesh in sin, for the house is not to be condemned with its inhabitant. He said, indeed, that "sin dwelleth in our body."[315] Methodius From the Discourse on the Resurrection And the same is denoted by the words, "For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? "[84] Tertullian Against Marcion Book V For he in a previous verse ascribed sin to the flesh, and made it out to be "the law of sin dwelling in his members," and "warring against the law of the mind."[647] Tertullian On the Resurrection of the Flesh -that other law, no doubt, which he has described "in his members as warring against the law of his mind,"[386] Origen de Principiis Book III And it is with respect to this that they think the apostle uttered the words: "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members."[351] The declaration also of the apostle, "I see another law in my members, warring against the law of my mind,"[369] Methodius From the Discourse on the Resurrection One the law which arises from the assault of evil, and which often draws on the soul to lustful fancies, which, he says," wars against the law of the mind."[81] And the third, which is in accordance with sin, settled in the flesh from lust, which he calls the "law of sin which dwells in our members; "[82] Origen Commentary on Matthew Book XII For if there are two laws, the law in our members warring against the law of the mind, and the law of the mind,[20] In a general way, then, the law in the members which wars against the law of the mind,[28] Irenaeus Against Heresies Book III showing that the "good thing" of our salvation is not from us, but from God. And again: "Wretched man that I am, who shall deliver me from the body of this death? "[389] Clement of Alexandria Stromata Book III " Nunquid autem consentit cum divino Apostolo, qui dicit: "Infelix ego homo, quis me liberabit a corpore mortis hujus? "[16] Clement of Alexandria Stromata Book IV "For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it."[69] Origen Against Celsus Book VII and similarly, "Who will deliver me from the body of this death? "[125] Origen Against Celsus Book VIII " We are, then, indulging in no baseless calumnies against demons, but are condemning their agency upon earth as destructive to mankind, and show that, under cover of oracles and bodily cures, and such other means, they are seeking to separate from God the soul which has descended to this "body of humiliation; "and those who feel this humiliation exclaim, "0 wretched man that I am! who shall deliver me from the body of this death? "[109] The Teaching of Addaeus the Apostle For He it is that confounded the tongues of the presumptuous in this region who were before us; and He it is that teaches at this day the faith of truth and verity by us, humble and despicable[15] Methodius From the Discourse on the Resurrection And he immediately adds, clearly showing from what kind of death he desired to be delivered, and who he was who delivered him, "I thank God, through Jesus Christ."[85] Clement of Alexandria Stromata Book III Et rursus (nunquam enim quovis modo juvando defatigatur) non veretur veluti concludere: "Lex enim spiritus liberavit me a lege peccati et morris: "quoniam "per Filium Dens condemnavit peccaturn in carne, ut justificatio legis impleatur in nobis, qui non secundum carnem ambulamus, seal secundum spiritum."[129] Tertullian On Modesty in which he "was: "but according to "the law of the Spirit,"[194] " "For the law," he says, "of the Spirit of life hath manumitted thee from the law of sin and of death."[195] Origen de Principiis Book III In this way, also, they claim to understand the words, "The wisdom of the flesh is hostile to God,"[365] Methodius From the Discourse on the Resurrection "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death; "so that "He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you; "having "condemned sin" which is in the body to its destruction; "that the righteousness of the law"[86] Irenaeus Against Heresies Book III looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh,"[384] Tertullian Against Marcion Book V If the Father "sent His Son in the likeness of sinful flesh,"[646] of the substance. Because he would not have added the attribute "sinful,"[652] Tertullian On the Flesh of Christ Now in another sentence he says that Christ was "in the likeness of sinful flesh,"[237] Tertullian On the Resurrection of the Flesh ; "[94] sin condemned sin in the flesh "[314] Tertullian On Modesty For they who walk according to flesh are sensible as to those things which are the flesh's, and they who (walk) according to (the) Spirit those which (are) the Spirit's."[196] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith And this He said, not as holding before us any contest proper only to a God, but as showing our own flesh in its capacity to overcome suffering, and death, and corruption, in order that, as sin entered into the world by flesh, and death came to reign by sin over all men, the sin in the flesh might also be condemned through the selfsame flesh in the likeness thereof;[38] Origen Commentary on John Book II then it could not be said of Him that there was no darkness in Him. For if Jesus was in the likeness[78] Tertullian A Treatise on the Soul and men on its account are censured as carnal,[269] Tertullian Against Marcion Book V , while explaining in what sense he would not have us "live in the flesh," although in the flesh-even by not living in the works of the flesh[660] Tertullian On Exhortation to Chastity For so, too, does the apostle say, that "to savour according to the flesh is death, but to savour according to the spirit is life eternal in Jesus Christ our Lord."[59] Irenaeus Against Heresies Book I Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons.[82] Tertullian On the Resurrection of the Flesh But the condemnation of sin is the acquittal of the flesh, just as its non-condemnation subjugates it to the law of sin and death. In like manner, he called "the carnal mind" first "death,"[316] Origen Commentary on Matthew Book XI that is to say, He commanded them to put the flesh under, and to keep in subjection "the mind of the flesh,"[25] Clement of Alexandria Stromata Book IV And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified."[68] Origen de Principiis Book III And if we were to assert that the good God created anything in His own creation that was hostile to Himself, it would appear to be a manifest absurdity. If, then, it is written, that "carnal wisdom is enmity against God,"[371] A Treatise of Novatian Concerning the Trinity no one has ever denied Christ to be the Son of God, or has rejected God the Creator; no one utters any words of his own contrary to the Scriptures; no one ordains other and sacrilegious decrees; no one draws up different laws.[263] Tertullian Against Marcion Book V In other passages also he is accustomed to put the natural condition instead of the works that are done therein, as when he says, that "they who are in the flesh cannot please God."[475] Tertullian On the Resurrection of the Flesh although he affirms that "they who are in the flesh cannot please God,"[74] For when he actually declares that "they who are in the flesh cannot please God," he immediately recalls the statement from an heretical sense to a sound one, by adding, "But ye are not in the flesh, but in the Spirit."[306] Tertullian On Fasting " Openly let us vindicate our disciplines. Sure we are that "they who are in the flesh cannot please God; "[121] Origen Against Celsus Book VII and again, "They that are in the flesh cannot please God,"[90] Origen Commentary on Matthew Book XIII For in one fashion is the soul in the body, and the spirit, and the power; and in another fashion is the body of the righteous man in these better parts, as leaning upon them, and clinging to them; but "they who are in the flesh cannot please God; but ye are not in the flesh, but in the spirit, if the Spirit of God dwell in you; "[35] Irenaeus Against Heresies Book V "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."[49] And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."[75] Clement of Alexandria The Instructor Book I Wherefore also he has added, "neither yet are ye now able, for ye are still carnal," minding the things of the flesh,-desiring, loving, feeling jealousy, wrath, envy. "For we are no more in the flesh,"[83] Clement of Alexandria Stromata Book II To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, "For ye are not any longer in the flesh, but in the Spirit."[253] Tertullian On the Resurrection of the Flesh Since, however he has declared of men which are yet alive in the flesh, that they "are not in the flesh,"[365] Origen de Principiis Book III And this seems to be the meaning of the apostle in the words, "But ye are not in the flesh, but in the Spirit."[358] Origen Against Celsus Book VII But let us see further what the things are which he proposes to teach us, if indeed we can comprehend them, since he speaks of us as being "utterly wedded to the flesh; "although if we live well, and in accordance with the teaching of Jesus, we hear this said of us: "Ye are not in the flesh, but in the Spirit, if the Spirit of God dwelleth in you."[104] A Treatise of Novatian Concerning the Trinity Of Him the Apostle Paul says: "For he who hath not the Spirit of Christ is none of His."[255] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And Paul in his Epistle to the Romans says "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."[46] The First Epistle of Clement Concerning Virginity of the flesh." In those who are truly believers, and "in whom the Spirit of Christ dwells"[62] Irenaeus Against Heresies Book V But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you."[76] Clement of Alexandria Stromata Book III Quando enim sanctificatum fuerit Deo, "Spiritus ejus," infert, "qui suscitavit Jesum a mortuis, habitat in vobis: qui vivificabit etiam mortalia vestra corpora, per ejus Spiritum, qui habitat in vobis."[130] " Et adversus nobilitatem et adversus libertatem, qum exsecrabiliter ab iis, qui sunt diversae sententiae, introducitur, qui de libidine gloriantur, subjungit dicens: "Non enim accepistis spiritum servitutis rursus in timorein, sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba Pater; "[131] Tertullian Against Marcion Book V Likewise, if "the body indeed is dead because of sin" (from which statement we see that not the death of the soul is meant, but that of the body), "but the spirit is life because of righteousness,"[663] Epistle of Polycarp to the Philippians But He who raised Him up from the dead will raise[14] Irenaeus Against Heresies Book III for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares: ] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies."[304] Irenaeus Against Heresies Book V And again to the Romans he says, "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies."[37] Tertullian Against Marcion Book V He accordingly subjoins: "He that raised up Christ from the dead, shall also quicken your mortal bodies."[665] body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across;[667] Tertullian On the Resurrection of the Flesh when the apostle treats the subject with perfect plainness? "For if," says he, "the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Jesus from the dead shall also quicken your mortal bodies, because of His Spirit that dwelleth in you; "[309] Tertullian Against Praxeas And once for all, that we may not wander through every passage, He "who raised up Christ from the dead, and is also to raise up our mortal bodies,"[407] Hippolytus Refutation of All Heresies Book VI This, he says, is what has been declared: "He who raised Christ from the dead will also quicken your mortal and natural bodies."[97] Hippolytus Dogmatical and Historical Fragments And this, indeed, is said by Christ Himself, as when in the Gospel He confessed Him to be His Father and His God. For He speaks thus: "I go to my Father and your Father, and to my God and your God."[222] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again he says: "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you."[47] Cyprian Treatise X On Jealousy and Envy t with spiritual vigour, lest, while we are turned back again to the conversation of the old man, we be entangled in deadly snares, even as the apostle, with foresight and wholesomeness, forewarned us of this very thing, and said: "Therefore, brethren, let us not live after the flesh; for if ye live after the flesh, ye shall begin to die; but if ye, through the Spirit, mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God they are the sons of God."[33] Irenaeus Against Heresies Book V And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die."[77] Origen Against Celsus Book V and we use every effort to "mortify the deeds of the flesh."[170] Origen Against Celsus Book VII It is certain also that a Christian will not make use of "the language of the flesh," having learnt as he has "to mortify the deeds of the body"[86] Celsus may indeed say of us that we "live with the body which is a dead thing; "but we have learnt, "If ye live after the flesh, ye shall die; but if ye by the Spirit do mortify the deeds of the body, ye shall live; "[138] Origen Against Celsus Book IV But we pray that the light of the knowledge of the glory of God may shine in our hearts, and that the Spirit of God may dwell in our imaginations, and lead them to contemplate the things of God; for "as many as are led by the Spirit of God, they are the sons of God."[379] Origen Against Celsus Book VI If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that "as many as are led by the Spirit of God, these are the sons of God,"[361] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."[48] Irenaeus Against Heresies Book IV neither do we receive another Holy Spirit, besides Him who is with us, and who cries, "Abba, Father; "[113] Irenaeus Against Heresies Book V For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father."[50] Clement of Alexandria Stromata Book IV Be not therefore ashamed of the testimony of our Lord, or of me his prisoner," he writes to Timothy.[74] Origen Against Celsus Book I The words of Paul are as follow: "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."[110] Excerpts of Theodotus Father."[35] Origen Commentary on John Book I It is plain to all how our Lord is a teacher and an interpreter for those who are striving towards godliness, and on the other hand a master of those servants who have the spirit of bondage to fear,[141] Origen Commentary on Matthew Book XIII and to the extent to which he is little "has the spirit of bondage to fear; "[162] but he who is not at all any longer such has no longer the spirit of bondage, but already the spirit of adoption, when "perfect love casteth out fear; "[163] Cyprian Epistle LV Moreover, the blessed Apostle Paul exhorts and teaches, saying, "We are God's children; but if children, then heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may also be glorified together."[6] Cyprian Epistle LXXX "We are," says he, "the sons of God: but if sons, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may also be glorified together."[9] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together."[62] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together."[493] Epistle of Ignatius to the Smyrnaeans And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact, ] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so m the name of Jesus Christ. I undergo all these things that I may suffer together with Him,[29] Clement of Alexandria Exhortation to the Heathen But since Thou leadest me to the light, O Lord, and I find God through Thee, and receive the Father from Thee, I become "Thy fellow-heir,"[160] Tertullian On the Resurrection of the Flesh So also he says elsewhere: "If so be that we suffer with Him, that we may be also glorified together; for I reckon that the sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us."[266] Tertullian Scorpiace For I reckon that the sufferings of this time are not worthy to be compared with the glory which shall be revealed in us."[95] Hippolytus Dogmatical and Historical Fragments he is found to be also joint-heir with Christ[410] Epistle of Ignatius to Mary at Neapolis May I enjoy the torments which are prepared for me, seeing that "the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us."[4] Tertullian On the Resurrection of the Flesh Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that "in his flesh dwelleth no good thing; "[73] Cyprian Epistle LV nd martyrs-to rejoice with the righteous and the friends of God in the kingdom of heaven, with the pleasure of immortality given to us-to receive there what neither eye hath seen, nor ear heard, neither hath entered into the heart of man! For the apostle announces that we shall receive greater things than anything that we here either do or suffer, saying, "The sufferings of this present time are not worthy to be compared with the glory to come hereafter which shall be revealed in us."[24] Cyprian Epistle LXXVI His paths to the eternal kingdoms! You daily expect with joy the saving day of your departure; and already about to withdraw from the world, you are hastening to the rewards of martyrdom, and to the divine homes, to behold after this darkness of the world the purest light, and to receive a glory greater than all sufferings and conflicts, as the apostle witnesses, and says, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us."[15] Cyprian Epistle LXXX Moreover, he added the comparison of the present time and of the future glory, saying, "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us."[10] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus The blessed Apostle Paul proves; who by the divine condescension, being caught up into the third heaven and into paradise, testifies that he heard unspeakable words, who boasts that he saw Jesus Christ by the faith of sight, who professes that which he both learnt and saw with the greater truth of consciousness, and says: "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us."[117] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Epistle of Paul to the Romans: "The sufferings of this present time are not worthy of comparison with the glory that is to come after, which shall be revealed in us."[495] Pseudo-Cyprian On the Glory of Martyrdom Finally, the apostle, to whom all things were always dear, while he deeply marvelled at the greatness of the promised benefits, said, "I reckon that the sufferings of this present time are not worthy to be compared to the glory that is to follow, which shall be revealed in us."[22] Martyrdom of Habib the Deacon And, while they were tearing him, he cried aloud and said: "The sufferings of this time are not equal to that glory which shall be revealed in "[28] Martyrdom Of the Holy Confessors body, Habib, Christ's martyr, replied: The objects, of our regard do not last merely for the present, nor do we pursue the things that are seen; and, if thou too art minded to turn thy look towards our hope and promised recompense, possibly thou wilt even say with Paul: "The sufferings of this time are not worthy to be compared with the glory which is to be revealed in us."[16] The Letter of the Churches of Vienna and Lugdunum These came to close quarters with him, enduring every form of reproach and torture; and, making light of grievous trials, they hastened on to Christ, showing in reality that the `sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us.'[4] Irenaeus Against Heresies Book V For the creature has been subjected to vanity, not willingly, but by reason of him who hath subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God."[273] Tertullian Against Hermogenes when likewise "the manifestation of the children of God"[111] Origen de Principiis Book I To what vanity, pray, was the creature made subject, or what creature is referred to, or how is it said "not willingly," or "in hope of what? "And in what way is the creature itself to be delivered from the bondage of corruption? Elsewhere, also, the same apostle says: "For the expectation of the creature waiteth for the manifestation of the sons of God."[125] Origen Against Celsus Book V Now, with regard to these, we acknowledge that they too are "waiting for the manifestation of the sons of God," being for the present subjected to the "vanity" of their material bodies, "by reason of Him who has subjected the same in hope."[51] For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."[53] Origen Against Celsus Book VII This is forbidden to us, for we have been taught not to worship the creature instead of the Creator, but to know that "the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God; "and "the earnest expectation of the creation is waiting for the revelation of the sons of God; "and "the creation was made subject to vanity, not willingly, but by; reason of him who made it subject:, in hope."[152] Origen Against Celsus Book VIII " And he who considers that" the earnest expectation of the creature waiteth for the manifestation of the sons of God, not willingly, but by reason of him who subjected the same in hope," whilst he praises the creature, and sees how "it shall be freed altogether from the bondage of corruption, and restored to the glorious liberty of the children of God,"[13] Hippolytus Refutation of All Heresies Book VII But this would be in accordance with what has been written, he says: "And the creation itself groaneth together, and travaileth in pain together, waiting for the manifestation of the sons of God."[40] When, therefore, he says, the entire Sonship shall have come, and shall be above the conterminous spirit, then the creature will become the object of mercy. For (the creature) groans until now,[54] Methodius From the Discourse on the Resurrection itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."[17] Tertullian Against Hermogenes from evil, which had been "made subject to vanity; "[113] Origen de Principiis Book I The following is the statement of the Apostle Paul: "The creature was made subject to vanity, not willingly, but by reason of Him who subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."[124] Origen de Principiis Book II one of dislike to Him; while, nevertheless, some of those who are possessed of greater merit are ordained to suffer with others for the adorning of the state of the world, and for the discharge of duty to creatures of a lower grade, in order that by this means they themselves may be participators in the endurance of the Creator, according to the words of the apostle: "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope."[169] Origen de Principiis Book III The apostle, moreover, in declaring that "the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God,"[379] And if this is so, then there has been a descent from a higher to a lower condition, on the part not only of those souls who have deserved the change by the variety of their movements, but also on that of those who, in order to serve the whole world, were brought down from those higher and invisible spheres to these lower and visible ones, although against their will-"Because the creature was subjected to vanity, not willingly, but because of Him who subjected the same in hope; "[390] Origen Against Celsus Book VII Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, "For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope; "[119] Bardesan with a good hope;[33] Origen Commentary on John Book I "tribulation worketh patience, and patience probation, and probation hope, and hope maketh not ashamed," then the afflicted creation cannot have the like patience with man, nor the like probation, nor the like hope, but another degree of these, since[130] Irenaeus Against Heresies Book V The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God.[345] Tertullian Against Hermogenes shall have "delivered the creature"[112] Origen de Principiis Book III because undoubtedly in the consummation or end God is "all and in all." And with reference to this, it is made a question by some[408] Archelaus Acts of the Disputation with the Heresiarch Manes the consecrated heralds of an unstained and untainted kingdom: and then the universal creation will be moved and perturbed, uttering prayers and supplications, until He delivers it from its bondage.[391] Constitutions of the Holy Apostles Book VII Meditate on these things, brethren; and the Lord be With you upon earth, and in the kingdom of His Father, who both sent Him, and has "delivered us by Him from the bondage of corruption into His glorious liberty; "[184] Shepherd of Hermas Similitude Fourth " "Those," he said, "which are budding are the righteous who are to live in the world to come; for the coming world is the summer[1] Theophilus to Autolycus Book II ], not as if they had been made evil or venomous from the first-for nothing was made evil by God,[39] Origen de Principiis Book I And again in another passage, "And not only we, but the creation itself groaneth together, and is in pain until now."[126] Origen Commentary on John Book I But it is not so. For the soul of the sun is placed in a body, and the whole creation, of which the Apostle says:[73] Five Books in Reply to Marcion A pledge;[108] Cyprian Treatise IX On the Advantage of Patience For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it."[29] Cyprian Treatise XII Three Books of Testimonies Against the Jews for it in patience."[612] Clement of Alexandria Stromata Book VII If he but form the thought in the secret chamber of his soul, and call on the Father "with unspoken groanings,"[72] Tertullian On Monogamy Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your infirmity[21] Clement of Alexandria The Instructor Book III "For if God foreknew those who are called, according to His purpose, to be conformed to the image of His Son," for whose sake, according to the blessed apostle, He has appointed "Him to be the first-born among many brethren,"[35] Epistle of Barnabas but according as the Spirit had prepared them.[260] Acts of the Holy Apostle Thomas Jesus Most High, voice arising from perfect compassion, Saviour of all, the right hand of the light overthrowing him that is wicked in his own kind, and bringing all his kind into one place; Thou who art only begotten, the first-born of many brethren,[39] glory to the first-born of many brethren;[63] Origen Commentary on Matthew Book XII the disciples through that epiphany of His which has no form nor beauty; and, having become as they that they might become as He, "conformed to the image of His glory,"[189] Origen Commentary on John Book II " If it did not overtake it, it must first have pursued it, and that the darkness did pursue the light is clear from what the Saviour suffered, and those also who received His teachings, His own children, when darkness was doing what it could against the sons of light and was minded to drive light away from men. But since, if God be for us,[85] Epistle of Ignatius to the Trallians Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church."[51] Tertullian Against Praxeas This verity the apostle also perceived, when he writes to this effect: "If the Father spa. red not His own Son."[421] Tertullian Scorpiace The apostle also knows what kind of God he has ascribed to us, when he writes: "If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things? "[47] Tertullian De Fuga in Persecutione Why, in this very standing of yours there was a fleeing from persecution, in the release from persecution which you bought; but that you should ransom with money a man whom Christ has ransomed with His blood, how unworthy is it of God and His ways of acting, who spared not His own Son for you, that He might be made a curse for us, because cursed is he that hangeth on a tree,[47] A Letter from Origen to Africanus whom, although His Son, God who is love spared not, but gave Him up for us all, that with Him He might freely give us all things?[5] Origen Against Celsus Book VIII The Father of Jesus is therefore a tender and loving Father, though "He spared not His own Son, but delivered Him up" as His lamb "for us all,"[96] Alexander Epistles on the Arian Heresy Paul has declared, who thus speaks of God: "Who spared not His own Son, but for us," who were not His natural sons, "delivered Him up."[20] Origen Commentary on Matthew Book XIII For some one will say that the Apostle, interpreting this, says with reference to God, "He that spared not His own Son, but delivered Him up for us all; "[61] Irenaeus Against Heresies Book III He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the fight hand of God."[302] Acts of Saint Philip the Apostle When He Went to Upper Hellas And having given him up, we put him to death, and buried him in a tomb; and these disciples of his having stolen him, have proclaimed everywhere that he has risen from the dead, and have led astray a great multitude by professing that he is at the right hand of God in heaven.[12] Fragments of Clement Found in the Oxford Edition Let us obtain the joy laid up, in which Paul exulting, exclaimed, "Who shall separate us from the love of Christ? "[19] Tertullian Scorpiace For we are persuaded, that neither death, nor life, nor power, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."[96] Origen de Principiis Book III From which we are to suppose that those are to be received into the rank and affection of sons, who have deserved to be scourged and chastened by the Lord, in order that they also, through endurance of trials and tribulations, may be able to say, "Who shall separate us from the love of God which is in Christ Jesus? shall tribulation, or anguish, or famine, or nakedness, or peril, or sword? "[119] Origen Against Celsus Book I For observe that he says, firstly: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors through Him that loved us."[6] Cyprian Epistle VII The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword?[18] Cyprian Epistle XXV Moreover the apostle: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake are we killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors for Him who hath loved us."[8] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus Moreover, the Apostle Paul says: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or hunger, or nakedness, or peril, or sword? As it is written, Because for Thy sake we are killed all the day long, we are counted as sheep for the slaughter. Nay, in all these things we overcome on account of Him who hath loved us."[45] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Epistle of Paul to the Romans: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, Because for thy sake we are killed all the day long, we are counted as sheep for the slaughter. But in all these things we are more than conquerors for His sake who loved us."[503] Origen Commentary on Matthew Book XIII and he could not perish, who is least of all among all the disciples of Christ, and on this account becomes great; and, since he could not perish, he could say, "Who shall separate us from the love,"[187] Irenaeus Against Heresies Book II And the time thus referred to is not called "a year" only, but is also named "a day" both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, "As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter."[139] Irenaeus Against Heresies Book IV "For we have been counted," says the Apostle Paul, "all the day long as sheep for the slaughter; "[192] Clement of Alexandria Stromata Book IV As it is written, "Because for Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us."[72] Hippolytus Exegetical Fragments And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter."[132] Origen Against Celsus Book I should feel elated because afflictions, or those other causes enumerated by Paul, do not separate us (from Christ); but not that Paul and the other apostles, and any other resembling them, (should entertain that feeling), because they were far exalted above such things when they said, "In all these things we are more than conquerors through Him that loved us,"[8] Clement of Alexandria Stromata Book IV "Creature" is synonymous with activity, being our work, and such activity "shall not be able to separate us from the love of God, which is in Christ Jesus our Lord."[132] Origen de Principiis Book III On account, then, of this power, which certainly is not of human origin operating and speaking in him, Paul could say, "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor power, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."[308] Origen Against Celsus Book I And secondly, when laying down another series of causes which naturally tend to separate those who are not firmly grounded in their religion, he says: "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."[7] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again: "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost."[49] Archelaus Acts of the Disputation with the Heresiarch Manes "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost."[334] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also Paul to the Romans: "I could wish that I myself were accursed from Christ for my brethren and my kindred according to the flesh: who are Israel-ires: whose are the adoption, and the glory, and the covenant, and the appointment of the law, and the service (of God), and the promises; whose are the fathers, of whom, according to the flesh, Christ came, who is God over all, blessed for evermore."[167] Tertullian On Modesty For although the Jew withal be called "a son," and an "elder one," inasmuch as he had priority in adoption;[89] 1 Clement have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh.[131] Irenaeus Against Heresies Book III And again, writing to the Romans about Israel, he says: "Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever."[270] Tertullian An Answer to the Jews just as Christ was sold by Israel- "according to the flesh," by His "brethren"[204] Tertullian Against Praxeas ," as the same apostle says: "Of whom is Christ, who is over all, God blessed for ever."[152] Hippolytus Dogmatical and Historical Fragments Let us look next at the apostle's word: "Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever."[216] and goeth to the Father."[233] A Treatise of Novatian Concerning the Trinity and if, besides, the Apostle Paul says, "Whose are the fathers, and of whom Christ came according to the flesh, who is over all, God blessed for evermore,"[93] And, "Whose are the fathers, and of whom according to the flesh Christ came, who is over all, God blessed for evermore."[279] Methodius Oration Concerning Simeon and Anna of the gods, but which teaches us the wondrous condescension to us men of the awful glory of Him who is God over all.[12] have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh.[160] Irenaeus Against Heresies Book IV from the Word, "that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, Two nations are in thy womb, and two manner of people are in thy body; and the one people shall overcome the other, and the eider shall serve the younger."[319] Tertullian An Answer to the Jews For thus unto Rebecca did God speak: "Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less."[8] Tertullian On Modesty if the order of each people as intimated from Rebecca's womb[97] Origen de Principiis Book II But even holy Scripture does not appear to me to be altogether silent on the nature of this secret, as when the Apostle Paul, in discussing the case of Jacob and Esau, says: "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calleth, it was said, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated."[167] Origen Commentary on John Book II l my eighth, and I am Israel and archangel of the power of the Lord and a chief captain among the sons of God? Am not I Israel, the first minister in the sight of God, and I invoked my God by the inextinguishable name? "It is likely that this was really said by Jacob, and was therefore written down, and that there is also a deeper meaning in what we are told, "He supplanted his brother in the womb." Consider whether the celebrated question about Jacob and Esau has a solution. We read,[99] Irenaeus Against Heresies Book IV Our God, one and the same, is also their God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, "Jacob have I loved, but Esau have I hated."[320] Clement of Alexandria Stromata Book IV "For there is no unrighteousness with God,"[256] Origen de Principiis Book I How could his soul and its images be formed along with his body, who, before he was created in the womb, is said to be known to God, and was sanctified by Him before his birth? Some, perhaps, may think that God fills individuals with His Holy Spirit, and bestows upon them sanctification, not on grounds of justice and according to their deserts; but undeservedly. And how shall we escape that declaration: "Is there unrighteousness with God? God forbid!"[122] Clement of Alexandria Stromata Book IV "For I will have mercy on whom I will have mercy,"[39] Origen de Principiis Book III The words, moreover, used by the Apostle Paul, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; "[67] The passage also in Paul: "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy."[73] Let us now look to the expression, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy."[176] Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy."[179] Let us look next at the passage: "So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy."[186] Such, then, is the defence which I think we can offer to the statement, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy."[194] Origen de Principiis Book III Thou wilt say then unto me, Why cloth He yet find fault? For who shall resist His will? O man, who art thou that repliest against God? Shall the thing formed say to him who hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another to dishonour?[69] Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, "Therefore He hath mercy on whom He will, and whom He will He hardeneth."[77] Let us begin, then, with what is said about Pharaoh-that he was hardened by God, that he might not send away the people; along with which will be examined also the statement of the apostle, "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth."[81] of Scripture in which it is said that God hardened the heart of Pharaoh, and agreeably to the statement, "He hath mercy on whom He will have mercy, and whom He will He hardeneth."[146] of Scripture in which it is said that God hardened the heart of Pharaoh, and agreeably to the statement, "He hath mercy on whom He will have mercy, and whom He will He hardeneth."[153] Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? "[219] Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? "[224] Word and Revelation of Esdras but whom Thou wilt Thou savest, and whom Thou wilt Thou destroyest.[11] Tertullian On the Resurrection of the Flesh In the same way the potter, too, has it in his power, by tempering the blast of his fire, to modify his clayey material into a stiffer one, and to mould one form after another more beautiful than the original substance, and now possessing both a kind and name of its own. For although the Scripture says, "Shall the clay say to the potter? "[52] Origen de Principiis Book III "Nay, O man, who art thou that repliest against God? Shall the thing formed say to him that hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? "[76] Irenaeus Against Heresies Book I and proclaim in what sense [God] says, "`That is a people who was not a people; and she is beloved who was not beloved; "[142] Irenaeus Against Heresies Book III and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved[67] Irenaeus Against Heresies Book IV And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God."[313] 2 Clement no hope of salvation except it came to us from Him. For He called us when we were not,[14] and that we had no hope of salvation except it came to us from Him. For He called us when we were not,[8] Tertullian Against Marcion Book IV to a compendious formula, because (as it was predicted in another passage) the Lord-that is, Christ" was to make (or utter) a concise word on earth."[610] Tertullian An Answer to the Jews of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone,"[199] and knowing how to bear infirmity: "to wit as having been set by the Father "for a stone of offence,"[322] Tertullian Against Marcion Book IV Was it because Christ was both a rock and a stone? For we read of His being placed "for a stone of stumbling and for a rock of offence."[445] Clement of Alexandria Stromata Book II For, being ignorant of God's righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God."[96] Tertullian Against Marcion Book V For," says he, "being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth."[668] Irenaeus Against Heresies Book IV For this is what Paul says concerning these men: "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth."[146] Clement of Alexandria Stromata Book II And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. "For Christ is the end of the law for righteousness,"[97] Clement of Alexandria Stromata Book IV For so he, who was after the law, Moses, foretold that it was necessary to hear in order that we might, according to the apostle, receive Christ, the fulness of the law.[194] Hippolytus Dogmatical and Historical Fragments Dost thou marvel, O John, that I am not come in my dignity? The purple robe of kings suits not one in private station, but military splendour suits a king: am I come to a prince, and not to a friend? "Suffer it to be so now for thus it becometh us to fulfil all righteousness: "I am the Fulfiller of the law; I seek to leave nothing wanting to its whole fulfilment, that so after me Paul may exclaim, "Christ is the fulfilling of the law for righteousness to every one that believeth."[397] Irenaeus Against Heresies Book III mpossible that he could attain to salvation who had fallen under the power of sin,-the Son effected both these things, being the Word of God, descending from the Father, becoming incarnate, stooping low, even to death, and consummating the arranged plan of our salvation, upon whom [Paul], exhorting us unhesitatingly to believe, again says, "Who shall ascend into heaven? that is, to bring down Christ; or who shall descend into the deep? that is, to liberate Christ again from the dead."[326] Origen de Principiis Book I , to bring Christ down from above;) or who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith the Scripture? The word is nigh thee, even in thy mouth, and in thy heart."[75] Origen Commentary on John Book I On this point tile Apostle teaches us that He is to be sought not outside the seeker, and that those find Him in themselves who set their heart on doing so; "Say not[186] Fragments from the Lost Writings of Irenaeus ); and "the word is nigh thee, in thy mouth and in thy heart,"[67] Peter of Alexandria Canonical Epistle for the word which we believe is near us, in our mouth, and in our heart; which they, being put in remembrance of, will learn to confess with their mouths that Jesus is the Christ; believing in their heart that God hath raised him from the dead, and being as those who hear, that "with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."[16] Irenaeus Against Heresies Book III Then he continues, "If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved."[327] Epistle of Ignatius to the Ephesians Men "believe with the heart, and confess with the mouth," the one "unto righteousness," the other "unto salvation."[108] Clement of Alexandria Stromata Book IV "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Wherefore the Scripture saith, "Whosoever believeth on Him shah not be put to shame."[73] But neither will this utterance be found to be spoken universally; for all the saved have confessed with the confession made by the voice, and departed.[106] This confession is followed by that which is partial, that before the authorities, if necessary, and reason dictate. For he will confess rightly with his voice who has first confessed by his disposition.[107] Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved."[139] Tertullian A Treatise on the Soul and Paul declares, "With the heart man believeth unto righteousness,"[102] Tertullian On Fasting " And we know the quality of the hortatory addresses of carnal conveniences, how easy it is to say, "I must believe with my whole heart;[16] Origen Commentary on Matthew Book XII And such a one indeed as, "with the heart believes unto righteousness, and with the mouth maketh confession unto salvation,"[166] Origen Commentary on Matthew Book XIV and there arises a concord of the two, body andspirit, on the earth, on the successful accomplishment of which there is sent up a harmonious prayeralso of him who "with the heart believes unto righteousness, but with the mouth maketh confessionunto salvation."[31] Clement of Alexandria Stromata Book VI For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith,[81] Tertullian An Answer to the Jews For "a people," he says, "whom I knew not hath served me; in obedience of the ear it hath obeyed me."[56] Irenaeus Against Heresies Book III And again, when Paul says, "How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace,"[221] Tertullian Against Marcion Book III You have the work of the apostles also predicted: "How beautiful are the feet of them which preach the gospel of peace, which bring good tidings of good,"[309] Origen Commentary on John Book I "Was not our heart burning within us by the way, as he opened to us the Scriptures? "And the Apostles, since the quantity of the power is great which God supplies to the speakers, had great power, according to the word of David: "The Lord will give the word to the preachers with great power." Isaiah too says:[46] Shepherd of Hermas Similitude Ninth " "Because," he said, "all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God.[30] Clement of Alexandria Stromata Book II "How then shall they call on Him in whom they have not believed? And how shall they believe on Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? As it is written, How beautiful are the feet of those that publish glad tidings of good things! "[61] Tertullian Against Marcion Book V Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law.[674] Clement of Alexandria The Instructor Book II For the feet anointed with fragrant ointment mean divine instruction travelling with renown to the ends of the earth. "For their sound hath gone forth to the ends of the earth."[154] Tertullian An Answer to the Jews Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out"[76] For whose right hand does God the Father hold but Christ's, His Son?-whom all nations have heard, that is, whom all nations have believed,-whose preachers, withal, the apostles, are pointed to in the Psalms of David: "Into the universal earth," says he, "is gone out their sound, and unto the ends of the earth their words."[94] Hippolytus Refutation of All Heresies Book V And he affirms that all things have been subjected unto him, and this is that which has been spoken, "Their sound is gone forth unto all the earth,"[55] Melito the Philosopher that which they were seeking after. But, now that a voice has been heard through all the earth,[6] Clement of Alexandria Stromata Book II Whence it was said to them by Moses, "I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience."[98] And by Isaiah it is said, "I was found of them that sought Me not; I was made manifest to them that inquired not after Me,"[99] Dialogue of Justin And Isaiah likewise mentions concerning Him the manner in which He would die, thus: `I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.'[374] Tertullian An Answer to the Jews " Whence, again, it is manifest that "the city must simultaneously be exterminated" at the time when its "Leader" had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: "I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins."[270] The Testaments of the Twelve Patriarchs XII 11. And I shall no longer be called a ravening wolf[8] Constitutions of the Holy Apostles Book VIII Nor did Samuel, who had done so many surprising things, disregard David the beloved of God: yet they were both prophets, and the one was high priest, and the other was king. And when there were only seven thousand holy men in Israel who had not bowed the knee to Baal,[20] Origen Commentary on Matthew Book XI But since the lost sheep of the house of Israel, with the exception of "the remnant according to the election of grace,"[178] Fragments from Peter of Alexandria But after the destruction of the city it was mocked at by some hardening of heart, which we observing, according to the law, with sincerity have received; and in this, according to the Word, when he speaks of the day of our holy festivity, which the election bath attained: but the rest have become hardened,[20] Clement of Alexandria Stromata Book II For the apostle says, "But through their transgression salvation is come to the Gentiles, to provoke them to jealousy"[100] Tertullian On Modesty permitted the inversion: only that (in that case) the concluding paragraph would oppose them; for it will he fitting for the Christian to rejoice, and not to grieve, at the restoration of Israel, if it he true, (as it is), that the whole of our hope is intimately united with the remaining expectation of Israel.[98] Origen Against Celsus Book VI And this prediction he uttered respecting them, as being doubtless endued with prophetic power, not observing that the whole history of the Jews, and their ancient and venerable polity, were administered by God; and that it is by their fall that salvation has come to the Gentiles, and that "their fall is the riches of the world, and the diminishing of them the riches of the Gentiles,"[403] The Testaments of the Twelve Patriarchs VII He shall stand up against the kingdom of the enemy; therefore is the enemy eager to destroy all that call upon the Lord. For he knoweth that in the day on which Israel shall believe,[12] Irenaeus Against Heresies Book I And that the Saviour received first-fruits of those whom He was to save, Paul declared when he said, "And if the first-fruits be holy, the lump is also holy,"[111] Shepherd of Hermas Similitude Eighth upon them, so that the branches could not be seen for the water; and after the branches had drunk it in, he said to me, "Let us go, and return after a few days, and inspect all the branches; for He who created this tree wishes all those to live who received branches[10] Irenaeus Against Heresies Book V "But thou, being a wild olive-tree," he says, "hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree.[64] Five Books in Reply to Marcion Off-broken boughs![52] Cyprian Epistle VI I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee."[11] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee."[397] Irenaeus Against Heresies Book IV it would not have been deserted.[37] And therefore it was that Paul said, "For if [God] spared not the natural branches, [take heed] lest He also spare not thee, who, when thou wert a wild olive tree, wert grafted into the fatness of the olive tree, and wert made a partaker of its fatness."[388] Clement of Alexandria The Instructor Book I "Behold, therefore," says Paul, "the goodness and severity of God: on them that fell severity; but upon thee, goodness, if thou continue in His goodness,"[157] Tertullian On Modesty Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,-(arguments) which set before us warningly the "severity"[27] Origen Commentary on Matthew Book XIV But these things will notseem to be consistent with this, "If the fulness of the Gentiles be come in, all Israel shall besaved."[167] Irenaeus Against Heresies Book IV And Paul likewise declares, "And so all Israel shall be saved; "[28] The Testaments of the Twelve Patriarchs IV And the Lord shall bring upon them divisions one against another, and there shall be continual wars in Israel; and among men of other race shall my kingdom be brought to an end, until the salvation of Israel shall come, until the appearing of the God of righteousness, that Jacob and all the Gentiles may rest in peace.[23] Irenaeus Against Heresies Book I t to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covenants than one were given to mankind; and teach what was the special character of each of these covenants; and search out for what reason "God[138] Irenaeus Against Heresies Book III And therefore Paul declares, "For God hath concluded all in unbelief, that He may have mercy upon all; "[381] Irenaeus Against Heresies Book I For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!"[144] Clement of Alexandria The Instructor Book III And the treasures of wisdom are unfailing, in admiration of which the apostle says, "O the depth of the riches and the wisdom!"[175] Clement of Alexandria Stromata Book V " Consequently, therefore, the noble apostle exclaims, "Oh the depth of the riches both of the wisdom and the knowledge of God!"[144] Tertullian Against Marcion Book II With whom the apostle agreeing exclaims, "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!"[21] Tertullian Against Marcion Book V For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!"[673] If Marcion had an object in his erasures,[675] Origen de Principiis Book IV And if any curious reader were still to ask an explanation of individual points, let him come and hear, along with ourselves, how the Apostle Paul, seeking to penetrate by help of the Holy Spirit, who searches even the "deep things" of God, into the depths of divine wisdom and knowledge, and yet, unable to reach the end, so to speak, and to come to a thorough knowledge, exclaims in despair and amazement, "Oh the depth of the riches of the knowledge and wisdom of God!"[12] Now, that it was from despair of attaining a perfect understanding that he uttered this exclamation, listen to his own words: "How unsearchable are God's judgments! and His ways, how past finding out! "[13] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Epistle of Paul to the Romans: "Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever."[640] A Treatise of Novatian Concerning the Trinity For He has gone beyond the contemplation of the eyes who has surpassed the greatness of thought. "For," it is said," of Him, and through Him, and in Him are all things."[20] is that chariot of God with all things, both the angels themselves and the stars guide; and their movements, although various, yet bound by certain laws, we watch them guiding by the bounds of a time prescribed to themselves; so that rightly we also are now disposed to exclaim with the apostle, as he admires both the Architect and His works: "Oh the depth of the riches of the wisdom and knowledge of God! how inscrutable are His judgments, and His ways past finding out!" And the rest.[48] Methodius Oration Concerning Simeon and Anna O wondrous circumstance! "O the depth of the riches both of the wisdom and knowledge of God!"[26] Origen Commentary on John Book II Thus he who by the divine spirit searches all things, and even the deep things of God, so that he can exclaim,[5] Irenaeus Against Heresies Book V For no other being had the power of revealing to us the things of the Father, except His own proper Word. For what other person "knew the mind of the Lord," or who else "has become His counsellor? "[2] Tertullian Against Marcion Book II Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, "Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel? ... or who taught Him knowledge, and showed to Him the way of understanding? "[20] Tertullian Against Marcion Book V This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: "Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again? "[677] Tertullian Against Hermogenes So also He will be first, because all things are after Him; and all things are after Him, because all things are by Him; and all things are by Him, because they are of nothing: so that reason coincides with the Scripture, which says: "Who hath known the mind of the Lord? or who hath been His counsellor? or with whom took He counsel? or who hath shown to Him the way of wisdom and knowledge? Who hath first given to Him, and it shall be recompensed to him again? "[160] evidences of Himself. "For who hath known the mind of the Lord,"[479] Tertullian Against Praxeas -even though the apostle asks, "Who hath known the mind of the Lord, or who hath been His counsellor? "[224] Tertullian Scorpiace ," has known the mind of the Lord? or who has been His counsellor, to teach Him? or who has pointed out to Him the way of understanding? "[49] Recognitions of Clement V "But you say: Then those who adore what ought not to be adored, should be immediately destroyed by God, to prevent others doing the like. But are you wiser than God, that you should offer Him counsel?[16] Irenaeus Against Heresies Book I and again, "All things are to Him, and of Him are all things; "[45] Clement of Alexandria Who is the Rich Man that Shall Be Saved? appear to me to be rightly judged not only flatterers and base, in vehemently pretending that things which are disagreeable give them pleasure, but also godless and treacherous; godless, because neglecting to praise and glorify God, who is alone perfect and good, "of whom are all things, and by whom are all things, and for whom are all things,"[2] Origen Against Celsus Book VI while our Paul declares, that "of Him, and through Him, and to Him are all things,"[340] Fragments from the Lost Writings of Irenaeus Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."[75] Athenagoras A Plea for the Christians And what have I to do with holocausts, which God does not stand in need of?-though indeed it does behove us to offer a bloodless sacrifice and "the service of our reason."[43] Tertullian On the Resurrection of the Flesh These must be "the bodies" which he "beseeches" the Romans to "present" as "a living sacrifice, holy, acceptable unto God."[336] Tertullian On Prayer For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony;[93] Cyprian Epistle LXXVI And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God."[9] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect."[61] Didache that your sacrifice may be pure.[125] Clement of Alexandria Stromata Book II "Be not conformed," says the apostle, "to this world: but be ye transformed in the renewal of the mind, that ye may prove what is that good, and acceptable, and perfect, will of God."[92] Constitutions of the Holy Apostles Book II We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare "what is the will of God, that good, and acceptable, and perfect will"[245] Acts of Paul and Thecla blessed are they that control themselves, for God shall speak with them: blessed are they that have kept aloof from this world, for they shall be called upright:[6] Irenaeus Against Heresies Book V For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently,"[177] Archelaus Acts of the Disputation with the Heresiarch Manes with pride, but have the gentle and lowly dispositions of humility, not thinking of themselves more than they ought to think.[468] 1 Clement Why do we divide and tear in pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that "we are members one of another? "[254] Tertullian On Modesty Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, "according to the analogy of faith,"[96] Shepherd of Hermas Commandment Second This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God.[4] Shepherd of Hermas Commandment Tenth Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."[9] Clement of Alexandria The Instructor Book III Rejoicing in hope; patient in tribulation; continuing instant in prayer. Given to hospitality; communicating to the necessities of the saints."[208] Clement of Alexandria The Instructor Book II says Poetry. More nobly the apostle says, "Be haters of the evil; cleave to the good."[126] Clement of Alexandria Stromata Book II "Let your love be without dissimulation," it is said; "and abhorring what is evil, let us become attached to what is good, to brotherly love," and so on, down to "If it be possible, as much as lieth in you, living peaceably with all men." Then "be not overcome of evil," it is said, "but overcome evil with good."[95] Clement of Alexandria Stromata Book IV Such shall he be "who cleaves to that which is good," according to the apostle,[75] Tertullian Against Marcion Book V the precepts of your new god: "Abhor that which is evil, and cleave to that which is good."[679] Tertullian Of Patience Like deed involves like merit. How shall we observe that principle, if in our loathing[103] Tertullian Against Marcion Book V : "Be kindly affectioned one to another with brotherly love."[681] Acts of the Holy Apostles Peter and Paul I have fulfilled the word of peace. For I have taught that in honour they should prefer one another;[28] Shepherd of Hermas Similitude Fourth And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord.[3] Origen de Principiis Book II We have, moreover, received a commandment to be "fervent in spirit; "[137] Tertullian Against Marcion Book V "Rejoicing in hope; "[683] "Patient in tribulation."[685] "Bless, and curse not,"[687] Cyprian Epistle LIX or our work will He say now, "I was captive, and ye redeemed me!" And since again He says, "I was in prison, and ye came unto me," how much more will it be when He begins to say, "I was in the dungeon of captivity, and I lay shut up and bound among barbarians, and from that prison of slavery you delivered me," being about to receive a reward from the Lord when the day of judgment shall come! Finally, we give you the warmest thanks that you have wished us to be sharers in your anxiety,[8] Clement of Alexandria Stromata Book IV There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are "to bless those who persecute us. Bless, and curse not."[140] Origen Against Celsus Book VIII and this is intended to prevent the formation of the habit of reviling any one whatever; for we have been taught, "Bless, and curse not,"[83] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing to the Romans: "Blessing, and not cursing."[461] Lactantius Divine Institutes Book VI He must not receive a gift from a poor man; so that if he himself has afforded anything, it may be good, inasmuch as it is gratuitous. If any one reviles, he must answer him with a blessing;[132] Tertullian On Idolatry The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. "To rejoice with the rejoicing, and grieve with the grieving,"[93] Tertullian On Fasting know not easily how to sing, except when you are supping with a goodly company!) But those conclaves first, by the operations of Stations and fastings, know what it is "to grieve with the grieving," and thus at last "to rejoice in company with the rejoicing."[95] Irenaeus Against Heresies Book V As also the apostle taught, saying, "Minding not high things, but consenting to things of low estate; "[196] Tertullian Against Marcion Book V ) But what better teacher of this will you find than Him who created all things, and blessed them? "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits."[688] Peter of Alexandria Canonical Epistle then, fired with a holy zeal, gave themselves up to this, using much boldness, and especially when they saw those who were drawn aside and lapsed, on their account they were roused mightily within, and, as it were by some inward voice, impelled to war down and subdue the adversary who was exulting; for this they earnestly contended, that he might not seem "to be wise in his own conceit,"[41] Epistle of Polycarp to the Philippians And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man; "[38] Tertullian Against Marcion Book V "Recompense to no man evil for evil."[690] Tertullian Of Patience conjoins. And the precept is absolute, that evil is not to be repaid with evil.[102] Tertullian On the Apparel of Women Book II (That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men."[130] Tertullian On Exhortation to Chastity has now grown old, ever since "Let none render evil for evil"[32] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Epistle of Paul to the Romans: "Rendering to no man evil for evil."[540] The First Epistle of Clement Concerning Virginity also before men."[141] Tertullian Against Marcion Book V "Live peaceably with all men."[694] Tertullian Against Marcion Book II To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: "Vengeance is mine; I will repay, saith the Lord."[222] Tertullian Against Marcion Book IV He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, "Vengeance is mine, and I will repay,"[566] Tertullian Against Marcion Book V "Avenge not yourselves; "[692] , "Vengeance is mine, I will repay, saith the Lord."[693] Tertullian Of Patience to me, and I will avenge; "[108] Cyprian Treatise V An Address to Demetrianus Nor let any one think that this occurred by chance, or think that it was fortuitous, since long ago Scripture has laid down, and said. "Vengeance is mine; I will repay, saith the Lord."[29] Lactantius Divine Institutes Book VI Moreover, he must also diligently take care, lest by any fault of his he should at any time make an enemy; and if any one should be so shameless as to inflict injury on a good and just man, he must bear it with calmness and moderation, and not take upon himself his revenge, but reserve it for the judgment of God.[134] Gospel of Nicodemus I The Acts of Pilate For God has said by the prophet, Vengeance is mine, and I will repay, saith the Lord.[39] The Second Epistle of Zephyrinus who also has thundered through His servants, saying, "Vengeance is mine, I will repay."[12] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Not to be overcome of evil, but overcome evil with good."[541] Martyrdom of Polycarp " But Polycarp said, "To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God.[28] Irenaeus Against Heresies Book IV For this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing."[587] Irenaeus Against Heresies Book V Paul the apostle also says upon this same subject: "Be ye subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God."[209] Tertullian On Idolatry Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle's precept,[120] Tertullian Scorpiace No doubt the apostle admonishes the Romans[106] Origen Against Celsus Book VIII For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God."[119] Constitutions of the Holy Apostles Book IV Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes.[34] The Second Epistle of Pope Fabian For his other actings, however, he is rather to be borne with by his flock and those put under him, than accused or made the subject of public detraction; because when any offence is committed in these matters by those put under them, His ordinance is withstood who set them before him, as the apostle says, "Whosoever resisteth the power, resisteth the ordinance of God."[25] Clement of Alexandria The Instructor Book I For if rulers are not a terror to a good work, how shall God, who is by nature good, be a terror to him who sins not? "If thou doest evil, be afraid,"[216] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Epistle of Paul to the Romans: "Wilt thou not be afraid of the power? Do that which is good, and thou shall have praise of it."[593] Irenaeus Against Heresies Book V And again, in reference to them he says, "For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil."[210] Tertullian A Treatise on the Soul Who would not prefer the justice of the world, which, as the apostle himself testifies, "beareth not the sword in vain,"[235] Irenaeus Against Heresies Book V Now, that he spake these words, not in regard to angelical powers, nor of invisible rulers-as some venture to expound the passage-but of those of actual human authorities, [he shows when] he says, "For this cause pay ye tribute also: for they are God's ministers, doing service for this very thing."[211] Tertullian Scorpiace Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay "tribute to whom tribute is due, custom to whom custom,"[107] Theophilus to Autolycus Book III And it teaches us to render all things to all,[32] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another."[399] Irenaeus Against Heresies Book V and, "Those who are in the flesh cannot please God: "[72] Clement of Alexandria Stromata Book IV " But the cavillers did not know even this, as the apostle says, "that he who loveth his brother worketh not evil; "for this, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal; and if there be any other commandment, it is comprehended in the word, Thou shall love thy neighbour as thyself."[11] "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law."[76] Tertullian On Idolatry How much sooner does he who carves a Mars out of a lime-tree, fasten together a chest! No art but is either mother or kinswoman of some neighbour[42] Constitutions of the Holy Apostles Book IV For this is God's command, that l you owe nothing to any one but the pledge of love, which God has commanded by Christ.[35] Clement of Alexandria Stromata Book VII ."[179] Tertullian An Answer to the Jews all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;[18] Tertullian Against Marcion Book V Very properly, then, did he sum up the entire teaching of the Creator in this precept of His: "Thou shalt love thy neighbour as thyself."[695] Tertullian On the Apparel of Women Book II Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? "[17] Irenaeus Against Heresies Book IV But if He had descended from another Father, He never would have made use of the first and greatest commandment of the law; but He would undoubtedly have endeavoured by all means to bring down a greater one than this from the perfect Father, so as not to make use of that which had been given by the God of the law. And Paul in like manner declares, "Love is the fulfilling of the law: "[141] Clement of Alexandria Stromata Book IV Whose "love worketh no ill to his neighhour,"[176] neither injuring nor revenging ever, but, in a word, doing good to all according to the image of God. "Love is," then, "the fulfilling of the law; "[177] The Second Epistle of Pope Fabian and," Love worketh no ill to his neighbour."[5] Clement of Alexandria Stromata Book IV "For blessed are those that have seen the Lord,"[212] The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light."[213] Clement of Alexandria The Instructor Book II For the apostle decrees that, "putting off the works of darkness, we should put on the armour of light, walking honestly as in the day, not spending our time in rioting and drunkenness, in chambering and wantonness."[100] Clement of Alexandria Stromata Book III Non enim "carnis curam gerere ad concupiscentias" didicimus; "honeste autem tanquam in die," Christo, et Dominica lucida vitae institutione, "ambulantes, non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in litibus et contentionibus."[94] Tertullian On Modesty Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light.[87] Cyprian Treatise X On Jealousy and Envy Let us walk honestly, as in the day; not in rioting and drunkenness, not in lusts and wantonness, not in strifes and jealousy."[23] Origen Commentary on Matthew Book XI that is opposed to the Holy Spirit, then we believe that when the fourth watch impendeth, when "the night is far spent, and the day is at hand,"[55] Origen Commentary on Matthew Book XII But when He is transfigured, His face also shines as the sun, that He may be manifested to the children of light, who have put off the works of darkness, and put on the armour of light,[230] Clement of Alexandria Stromata Book IV We shall, however, treat of prayer in due course by and by. But we ought to have works that cry aloud, as becoming "those who walk in the day."[258] Tertullian On Fasting Whether, moreover, the apostle had any acquaintance with xerophagies-(the apostle) who had repeatedly practised greater rigours, "hunger, and thirst, and fists many," who had forbidden "drunkennesses and revellings"[75] Which alliance the apostle withal was aware of; and hence, after premising, "Not in drunkenness and revels," he adjoined, "nor in couches and lusts."[118] Acts of the Holy Apostle Thomas and if costly dinners, about these we have received a commandment to keep away from them, not to be burdened by carousing and drunkenness and the cares of life;[27] Origen Commentary on Matthew Book XII and are no longer the children of darkness or night, but have become the sons of day, and walk honestly as in the day;[231] Epistle of Ignatius to the Tarsians "But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof."[35] Clement of Alexandria The Instructor Book III For the divine apostle most beautifully counsels us "to put on Jesus Christ, and make no provision for the lusts of the flesh."[100] Tertullian On Monogamy On the ground of continence the priests likewise of the famous Egyptian bull will judge the "infirmity" of Christians. Blush, O flesh, who hast "put on"[116] Origen de Principiis Book II And do not be surprised if we speak of a perfect soul as the clothing of the body (which, on account of the Word of God and His wisdom, is now named incorruption), when Jesus Christ Himself, who is the Lord and Creator of the soul, is said to be the clothing of the saints, according to the language of the apostle, "Put ye on the Lord Jesus Christ."[14] The First Epistle of Clement Concerning Virginity Those, therefore, who imitate Christ, imitate Him earnestly. For those who have "put on Christ"[57] Origen Against Celsus Book I Celsus introduces the Jew disputing with Jesus, I resolved to prefix this preface to the beginning (of the treatise), in order that the reader of our reply to Celsus might fall in with it first, and see that this book has been composed not for those who are thorough believers, but for such as are either wholly unacquainted with the Christian faith, or for those who, as the apostle terms them, are "weak in the faith; "regarding whom he says, "Him that is weak in the faith receive ye."[13] Cyprian Epistle LXXIII If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is manifest that heresy, which is not the spouse of Christ, nor can be cleansed nor sanctified by His washing, cannot bear sons to God.[15] Clement of Alexandria Stromata Book VI "Now the weak eateth herbs," according to the noble apostle.[4] Origen Commentary on Matthew Book XII worthy of the good cheer and reception which Abraham gave at the weaning of his son, would seek here and in every Scripture food which is different, I think, from that which is meat, indeed, but is not solid food, and from what are figuratively called herbs, which are food to one who has been weaned and is not yet strong but weak, according to the saying, "He that is weak eateth herbs."[206] Clement of Alexandria The Instructor Book II "Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth."[26] Clement of Alexandria Stromata Book III "Qui" itaque "non comedit, comedentem ne spernat. Qui autem comedit, eum qui non comedit non judicet: Deus enim ipsum accepit."[71] Tertullian On Modesty For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? '[25] Hippolytus Refutation of All Heresies Book IX : "Who art thou that judgest another man's servant? "[56] Cyprian Epistle LI and in another place he says, "Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand."[31] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand."[533] A Treatise Against the Heretic Novatian by an Anonymous Bishop And yet thou, O Novatian, judgest and declarest that the lapsed have no hope of peace and mercy, nor inclinest thine ear to the rebuke of the apostle, when he says," Who art thou, who judgest another man's servant? To his own master he standeth or falleth. Yea, he shall stand. God is mighty to establish him."[39] Clement of Alexandria The Instructor Book II And a little way on he explains the reason of the command, when he says, "He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks."[27] Irenaeus Against Heresies Book III And he renders the reason why the Son of God did these things, saying, "For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead."[328] Origen Against Celsus Book II : "For to this end Christ died, and rose again, that He might be Lord both of the `dead and living.'"[166] Methodius From the Discourse on the Resurrection The saint says at the end: The words, "For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living,"[119] Origen Commentary on John Book VI " He, then, who is able worthily to set forth the meaning of these two journeys is able to untie the latchet of the shoes of Jesus; he, bending down in his mind and going with Jesus as He goes down into Hades, and descending from heaven and the mysteries of Christ's deity to the advent He of necessity made with us when He took on man (as His shoes). Now He who put on man also put on the dead, for[106] Epistle of Polycarp to the Philippians for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself."[40] Cyprian Epistle LXXV I have replied, dearest son, to your letter, so far as my poor ability prevailed; and I have shown, as far as I could, what I think; prescribing to no one, so as to prevent any prelate from determining what he thinks right, as he shall give an account of his own doings to the Lord, according to what the blessed Apostle Paul in his Epistle to the Romans writes and says: "Every one of us shall give account for himself: let us not therefore judge one another."[37] Tertullian To His Wife Book II marriages, put "an occasion of falling"[3] Arnobius Against the Heathen Book VII sucklings that he may digest them more speedily?[91] Irenaeus Against Heresies Book III " And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died."[335] A Letter from Origen to Africanus we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died;[4] Origen Against Celsus Book VIII and again, "Destroy not him with thy meat, for whom Christ died; "[55] The Second Epistle of Clement Concerning Virginity For "if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat thou causest him to perish for whose sake Christ died."[23] Clement of Alexandria The Instructor Book II "Let not, then, your good be evil spoken of; for the kingdom of God is not meat and drink," says the apostle, in order that the meal spoken of may not be conceived as ephemeral, "but righteousness, and peace, and joy in the Holy Ghost."[12] Clement of Alexandria Stromata Book III Quomodo ergo esuriunt, et sitiunt, et camis patiuntur affectiones, et alia, quae non patietur, qui per Christum accepit perfectam, quae speratur, resurrectionem? Quin etiam ii, qui colunt idola, a cibis et venere abstinent. "Non est" autem, inquit, "regnum Dei cibus est potus."[58] Atqui hic ipse exclamavit: "Non est regnum Dei esca et potus: "neque vero abstinentia a vino et carnibus; "sed justitia, et pax, et gaudium in Spiritu sancto."[76] Tertullian On Prayer nor a sad by a joyful,[80] Tertullian On Fasting And if he has "delivered you the keys of the meat-market," permitting the eating of "all things" with a view to establishing the exception of" things offered to idols; "still he has not included the kingdom of God in the meat-market: "For," he says, "the kingdom of God is neither meat nor drink; "[103] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also to the Romans: "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost."[688] Novation On the Jewish Meats The apostle cries out: "The kingdom of God is not meat and drink, but righteousness, and peace. and joy."[25] Clement of Alexandria Stromata Book III Sed et qui utitur, "cum gratiarum actione,"[152] Clement of Alexandria The Instructor Book II Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, "Destroy not the work of God for the sake of food."[33] Tertullian On Fasting a home-thrust, detractors as you are of this observance: "Do not for the sake of food," he says, "undo[101] Didache bear what thou art able; but against that which is sacrificed to idols[71] Clement of Alexandria The Instructor Book II neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. "It is good, then, neither to eat flesh nor to drink wine,"[32] Clement of Alexandria Stromata Book III Scriptum est enim: "Bonum est carnero non coinedere, nec vinum bibere, si quis comedat per offendiculum."[150] Origen Against Celsus Book VIII We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, "It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak; "[54] Dionysius Extant Fragments Part I in this matter or not. And he that doubteth in the matter of meats, the apostle tells us, "is damned if he eat."[164] Origen Commentary on Matthew Book XI as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for "he that doubteth," according to the Apostle, "is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin."[103] And the saying is I think, not to be despised, and on this account, demands clear exposition, which seems to me to be thus; as it is not the meat but the conscience of him who eats with doubt which defiles him that eateth, for "he that doubteth is condemned if he eat, because he eateth not of faith,"[136] Clement of Alexandria Stromata Book IV "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."[21] The First Epistle of Pope Fabian And this, too, we urge you all to do, so that no doubt or questioning of these things may arise in later times; "for whatsoever things were written, were written for our learning."[1] Tertullian On Modesty -derided, namely, by such as flatter His goodness-and who, albeit "patient,"[36] Tertullian On the Resurrection of the Flesh and sometimes as about to hope and "trust in the name"[462] Clement of Alexandria Stromata Book IV If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge."[77] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, by the power of the Holy Ghost."[50] 1 Clement Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things being piously done according to His good pleasure, may be acceptable unto Him.[175] Dialogue of Justin , of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests.[441] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Holy Spirit."[52] Archelaus Acts of the Disputation with the Heresiarch Manes the Gospel of God."[333] Epistle of Ignatius to Hero, a Deacon of Antioch Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice,[16] Cyprian Epistle IV Take counsel, therefore, and see that this may be more safely managed with moderation, so that the presbyters also, who there offer[3] Cyprian Epistle IX In the meanwhile, let those certain ones among you who are rash and incautious and boastful, and who do not regard man, at least fear God, knowing that, if they shall persevere still in the same course, I shall use that power of admonition which the Lord bids me use; so that they may meanwhile be withheld from offering,[10] Archelaus Acts of the Disputation with the Heresiarch Manes And again: "For I will not dare to speak of any of those things which Christ hath not wrought by me by word and deed."[335] Epistle of Ignatius to the Tarsians For ye are the fellow-citizens as well as the disciples of Paul, who "fully preached the Gospel from Jerusalem, and round about unto Illyricum,"[9] Origen Against Celsus Book VII It was thus that Paul lent to all the nations that he visited, "carrying the Gospel of Christ from Jerusalem, and round about unto Illyricum."[36] Acts of the Holy Apostles Peter and Paul For as many things as belong to peace and love, these have I taught. Round about from Jerusalem, and as far as Illyricum,[27] Origen Commentary on John Book V But he who was made fit to be a minister of the New Covenant, not of the letter, but of the spirit, Paul, who fulfilled the Gospel from Jerusalem round about to Illyricum,[5] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,[51] The Teaching of Simon Cephas In the City of Rome And, when there was great rejoicing at his teaching, he built churches there, in Rome and in the cities round about, and in all the villages of the people of Italy; and he served there in the rank of the Superintendence of Rulers twenty-five years.[17] Didache Thou shalt not turn away from him that is in want, but thou shalt share all things with thy brother, and shalt not say that they are thine own; for if ye are partakers in that which is immortal, how much more in things which are mortal?[49] Clement of Alexandria Stromata Book V " "For I know," says the apostle, "that when I come to you, I shall come in the fulness of the blessing of Christ; "[123] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again: "Now I beseech you, brethren, for our Lord Jesus Christ's sake, and by the love of the Spirit."[53] 1 Clement We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price[243] 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] Dubious Hippolytus Fragments 37. Patrobulus,[157] The Testaments of the Twelve Patriarchs III The third-a new name shall be called over Him, because He shall arise as King from Judah, and shall establish a new priesthood, after the fashion of the Gentiles, to all the Gentiles.[15] Clement of Alexandria The Instructor Book III For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle calls the kiss holy.[156] Tertullian On Prayer our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? "[105] The First Epistle of Clement Concerning Virginity For these are they "who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessings, lead them astray."[108] The First Epistle of Clement Concerning Virginity workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly; "not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent; "[135] Clement of Alexandria The Instructor Book I On account of the hearts of the innocent, the apostle, in the Epistle to the Romans, owns that he rejoices, and furnishes a kind of definition of children, so to speak, when he says, "I would have you wise toward good, but simple towards evil."[42] Cyprian Epistle LXXVII And, as a sounding trumpet, you have stirred up God's soldiers, furnished with heavenly arms, to the close encounter; and fighting in the first rank, you have slain the devil with a spiritual sword: you have also ordered the troops of the brethren, on the one hand and on the other, with your words, so that snares were on all sides laid for the enemy, and the severed sinews of the very carcase of the public foe were trodden under foot.[3] Epistle of Theonas to Lucianus and then also shall ye do away with all ill-will, and bruise the head of that ancient serpent,[22] Constitutions of the Holy Apostles Book VIII And after that let him proclaim: Ye penitents, pray; let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly,[64] Constitutions of the Holy Apostles Book VI rough the whole world, and have left to you the bishops and to the rest of the priests this very Catholic doctrine worthily and righteously, as a memorial or confirmation to those who have believed in God; and we have sent it by our fellow-minister Clement, our most faithful and intimate son in the Lord, together with Barnabas, and Timothy our most dearly beloved son, and the genuine Mark, together with whom we recommend to you also Titus and Luke, and Jason and Lucius, and Sosipater.[100] The Acts of Barnabas And when it came to pass that they finished teaching in Antioch, on the first of the week they took counsel together to set out for the places of the East, and after that to go into Cyprus, and oversee all the churches in which they had spoken the word of God. And Barnabas entreated Paul to go first to Cyprus, and oversee his own in his village; and Lucius[3] Origen Against Celsus Book II ve no other foundation to show for your doctrines than our law? "Now, certainly the introduction to Christianity is through the Mosaic worship and the prophetic writings; and after the introduction, it is in the interpretation and explanation of these that progress takes place, while those who are introduced prosecute their investigations into "the mystery according to revelation, which was kept secret since the world began, but now is made manifest in the Scriptures of the prophets,"[10] Origen Against Celsus Book III others, gain, which to the pure in soul and body exhibit "the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets,"[185] Lactantius Divine Institutes Book IV But though He is Himself also a spirit, yet He proceeded from the mouth of God with voice and sound, as the Word, on this account indeed, because He was about to make use of His voice to the people; that is, because He was about to be a teacher of the knowledge of God, and of the heavenly mystery[51] Clement of Alexandria Stromata Book IV On this ground Pythagoras seems to me to have said that God alone is wise, since also the apostle writes in the Epistle to the Romans, "For the obedience of the faith among all nations, being made known to the only wise God through Jesus Christ; "[4]