Three Books of Testimonies Against the Jews 3
3.pref Preface PL 4, 681
Third Book.
Cyprian to his son Quirinus, greeting. Of your faith and devotion which you manifest to the Lord God, beloved son, you asked me to gather out for your instruction from the Holy Scriptures some heads bearing upon the religious teaching of our school; seeking for a succinct course of sacred reading, so that your mind, surrendered to God, might not be wearied with long or numerous volumes of books, but, instructed with a summary of heavenly precepts, might have a wholesome and large compendium for nourishing its memory. And because I owe you a plentiful and loving obedience, I have done what you wished. I have laboured for once, that you might not always labour. Therefore, as much as my small ability could embrace, I have collected certain precepts of the Lord, and divine teachings, which may be easy and useful to the readers, in that a few things digested into a short space are both quickly read through, and are frequently repeated. I bid you, beloved son, ever heartily farewell.
3.1.1 Heads PL 4, 728
1. On the benefit of good works and mercy.
3.1.2 PL 4, 728
2. In works and alms, even if by smallness of power less be done, that the will itself is enough.
3.1.3 PL 4, 728
3. That charity and brotherly love must be religiously and stedfastly practised.
3.1.4 PL 4, 728
4. That we must boast in nothing, since nothing is our own.
3.1.5 PL 4, 728
5. That humility and quietness is to be maintained in all things.
3.1.6 PL 4, 728
6. That all good and righteous men suffer more, but ought to endure because they are proved.
3.1.7 PL 4, 728
7. That we must not grieve the Holy Spirit whom we have received.
3.1.8 PL 4, 728
8. That anger must be overcome, lest it constrain us to sin.
3.1.9 PL 4, 728
9. That brethren ought to sustain one another.
3.1.10 PL 4, 728
10. That we must trust in God only, and in Him we must glory.
3.1.11 PL 4, 728
11. That he who has attained to faith, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced.
3.1.12 PL 4, 728
12. That we must not swear.
3.1.13 PL 4, 728
13. That we are not to curse.
3.1.14 PL 4, 728
14. That we must never murmur, but bless God concerning all things that happen.
3.1.15 PL 4, 728
15. That men are tried by God for this purpose, that they may be proved.
3.1.16 PL 4, 728
16. Of the benefit of martyrdom.
3.1.17 PL 4, 728
17. That what we suffer in this world is of less account than is the reward which is promised.
3.1.18 PL 4, 728
18. That nothing must be preferred to the love of God and of Christ.
3.1.19 PL 4, 728
19. That we must not obey our own will, but that of God.
3.1.20 PL 4, 728
20. That the foundation and strength of hope and faith is fear.
3.1.21 PL 4, 728
21. That we must not rashly judge of another.
3.1.22 PL 4, 728
22. That when we have received a wrong, we must remit and forgive it.
3.1.23 PL 4, 728
23. That evil is not to be returned for evil.
3.1.24 PL 4, 728
24. That it is impossible to attain to the Father but by Christ.
3.1.25 PL 4, 728
25. That unless a man have been baptized and born again, he cannot attain to the kingdom of God.
3.1.26 PL 4, 728
26. That it is of small account to be baptized and to receive the Eucharist, unless one profits by it both in deeds and works.
3.1.27 PL 4, 728
27. That even a baptized person loses the grace which he has attained, unless he keep innocency.
3.1.28 PL 4, 728
3.1.29 PL 4, 728
29. That it was before predicted concerning the hatred of the Name.
3.1.30 PL 4, 728
30. That what any one has vowed to God, he must quickly pay.
3.1.31 PL 4, 728
31. That he who does not believe is judged already.
3.1.32 PL 4, 728
32. Of the benefit of virginity and of continency.
3.1.33 PL 4, 728
33. That the Father judgeth nothing, but the Son; and the Father is not honoured by him by whom the Son is not honoured.
3.1.34 PL 4, 728
34. That the believer ought not to live like the Gentiles.
3.1.35 PL 4, 728
35. That God is patient for this end, that we may repent of our sin and be reformed.
3.1.36 PL 4, 728
36. That a woman ought not to be adorned in a worldly manner.
3.1.37 PL 4, 728
37. That the believer ought not to be punished for other offences but for the name he bears only.
3.1.38 PL 4, 728
38. That the servant of God ought to be innocent, lest he fall into secular punishment.
3.1.39 PL 4, 728
39. That the example of living is given to us in Christ.
3.1.40 PL 4, 728
40. That we must not labour boastfully or noisily.
3.1.41 PL 4, 728
41. That we must not speak foolishly and offensively.
3.1.42 PL 4, 728
42. That faith is of advantage altogether, and that we can do as much as we believe.
3.1.43 PL 4, 728
43. That he who truly believes can immediately obtain.
3.1.44 PL 4, 728
44. That the believers who differ among themselves ought not to refer to a Gentile judge.
3.1.45 PL 4, 728
45. That hope is of future things, and therefore that faith concerning those things which are promised ought to be patient.
3.1.46 PL 4, 728
46. That a woman ought to be silent in the church.
3.1.47 PL 4, 728
47. That it arises from our fault and our desert that we suffer, and do not perceive God’s help in everything.
3.1.48 PL 4, 728
48. That we must not take usury.
3.1.49 PL 4, 728
49. That even our enemies are to be loved.
3.1.50 PL 4, 728
50. That the sacrament of the faith must not be profaned.
3.1.51 PL 4, 728
51. That no one should be uplifted in his doing.
3.1.52 PL 4, 728
52. That the liberty of believing or of not believing is placed in free choice.
3.1.53 PL 4, 728
53. That the secrets of God cannot be seen through, and therefore that our faith ought to be simple.
3.1.54 PL 4, 728
54. That none is without filth and without sin.
3.1.55 PL 4, 728
55. That we must not please men, but God.
3.1.56 PL 4, 728
56. That nothing that is done is hidden from God.
3.1.57 PL 4, 728
57. That the believer is amended and reserved.
3.1.58 PL 4, 728
58. That no one should be made sad by death, since in living is labour and peril, in dying peace and the certainty of resurrection.
3.1.59 PL 4, 728
59. Of the idols which the Gentiles think gods.
3.1.60 PL 4, 728
60. That too great lust of food is not to be desired.
3.1.61 PL 4, 728
61. That the lust of possessing, and money, are not to be desired.
3.1.62 PL 4, 728
62. That marriage is not to be contracted with Gentiles.
3.1.63 PL 4, 728
63. That the sin of fornication is grievous.
3.1.64 PL 4, 728
64. What are those carnal things which beget death, and what are the spiritual things which lead to life.
3.1.65 PL 4, 728
65. That all sins are put away in baptism.
3.1.66 PL 4, 728
66. That the discipline of God is to be observed in Church precepts.
3.1.67 PL 4, 728
67. That it was foretold that men would despise sound discipline.
3.1.68 PL 4, 728
68. That we must depart from him who lives irregularly and contrary to discipline.
3.1.69 PL 4, 728
69. That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross and in virtue of conversation.
3.1.70 PL 4, 728
70. That we must obey parents.
3.1.71 PL 4, 728
71. And that fathers ought not to be bitter against their children.
3.1.72 PL 4, 728
72. That servants, when they believe, ought the more to be obedient to their fleshly masters.
3.1.73 PL 4, 728
73. Likewise that masters ought to be more gentle.
3.1.74 PL 4, 728
74. That every widow that is approved ought to be honoured.
3.1.75 PL 4, 728
75. That every person ought to have care rather of his own people, and especially of believers.
3.1.76 PL 4, 728
76. That one who is older must not rashly be accused.
3.1.77 PL 4, 728
77. That the sinner is to be publicly reproved.
3.1.78 PL 4, 728
78. That we must not speak with heretics.
3.1.79 PL 4, 728
79. That innocency asks with confidence, and obtains.
3.1.80 PL 4, 728
80. That the devil has no power against man unless God have allowed it.
3.1.81 PL 4, 728
81. That wages be quickly paid to the hireling.
3.1.82 PL 4, 728
82. That divination must not be used.
3.1.83 PL 4, 728
83. That a tuft of hair is not to be worn on the head.
3.1.84 PL 4, 728
84. That the beard must not be plucked.
3.1.85 PL 4, 728
85. That we must rise when a bishop or a presbyter comes.
3.1.86 PL 4, 728
86. That a schism must not be made, even although he who withdraws should remain in one faith and in the same tradition.
3.1.87 PL 4, 728
87. That believers ought to be simple with prudence.
3.1.88 PL 4, 728
88. That a brother must not be deceived.
3.1.89 PL 4, 728
89. That the end of the world comes suddenly.
3.1.90 PL 4, 728
90. That a wife must not depart from her husband; or if she departs, she must remain unmarried.
3.1.91 PL 4, 728
91. That every one is tempted so much as he is able to bear.
3.1.92 PL 4, 728
92. That not everything is to be done which is lawful.
3.1.93 PL 4, 728
93. That it was foretold that heresies would arise.
3.1.94 PL 4, 728
94. That the Eucharist is to be received with fear and honour.
3.1.95 PL 4, 728
95. That we are to live with the good, but to avoid the evil.
3.1.96 PL 4, 728
96. That we must labour with deeds, not with words.
3.1.97 PL 4, 728
97. That we must hasten to faith and to attainment.
3.1.98 PL 4, 728
98. That the catechumen ought to sin no more.
3.1.99 PL 4, 728
99. That judgment will be in accordance with the terms, before the law, of equity; after Moses, of the law.
3.1.100 PL 4, 728
100. That the grace of God ought to be gratuitous.
3.1.101 PL 4, 728
101. That the Holy Spirit has often appeared in fire.
3.1.102 PL 4, 728
102. That all good men ought willingly to hear rebuke.
3.1.103 PL 4, 728
103. That we must abstain from much speaking.
3.1.104 PL 4, 728
104. That we must not lie.
3.1.105 PL 4, 728
105. That they are frequently to be corrected who do wrong in domestic service.
3.1.106 PL 4, 728
106. That when a wrong is received, patience is to be maintained, and that vengeance is to be left to God.
3.1.107 PL 4, 728
107. That we must not use detraction.
3.1.108 PL 4, 728
108. That we must not lay snares against our neighbour.
3.1.109 PL 4, 728
109. That the sick are to be visited.
3.1.110 PL 4, 728
110. That tale-bearers are accursed.
3.1.111 PL 4, 728
111. That the sacrifices of evil men are not acceptable.
3.1.112 PL 4, 728
112. That those are more severely judged who in this world have more power.
3.1.113 PL 4, 728
113. That widows and orphans ought to be protected.
3.1.114 PL 4, 728
114. That while one is in the flesh, he ought to make confession.
3.1.115 PL 4, 728
115. That flattery is pernicious.
3.1.116 PL 4, 728
116. That God is more loved by him who has had many sins forgiven in baptism.
3.1.117 PL 4, 728
117. That there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer.
3.1.118 PL 4, 728
118. Of Antichrist, that he will come as a man.
3.1.119 PL 4, 728
119. That the yoke of the law was heavy, which is cast off by us; and that the Lord’s yoke is light, which is taken up by us.
3.1.120 PL 4, 728
120. That we are to be urgent in prayers.
3.2 Of the benefit of good works and mercy PL 4, 732
Testimonies.
1. Of the benefit of good works and mercy.
In Isaiah: “Cry aloud,” saith He, “and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am.” Concerning this same thing in Job: “I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak.” Of this same matter in Tobit: “And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come.” Also in the same place: “All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God.” On this same subject in Solomon in Proverbs: “He that hath pity on the poor lendeth unto the Lord.” Also in the same place: “He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury.” Also in the same place: “Sins are purged away by alms-giving and faith.” Again, in the same place: “If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head.” Again, in the same place: “As water extinguishes fire, so alms-giving extinguishes sin.” In the same in Proverbs: “Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day.” Also in the same place: “He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him.” Also in the same place: “He who has his conversation without reproach in righteousness, leaves blessed children.” In the same in Ecclesiasticus: “My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not.” Also in the same place: “Shut up alms in the heart of the poor, and this will entreat for thee from all evil.” Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one’s posterity: “I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing.” Of this same thing in the fortieth Psalm: “Blessed is he who considereth over the poor and needy: in the evil day God will deliver him.” Also in the cxith Psalm: “He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation.” Of this same thing in Hosea: “I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings.” Of this same thing also in the Gospel according to Matthew: “Blessed are they who hunger and thirst after righteousness: for they shall be satisfied.” Also in the same place: “Blessed are the merciful: for they shall obtain mercy.” Also in the same place: “Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also.” Also in the same place: “The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it.” That even a small work is of advantage, also in the same place: “And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish.” That alms are to be denied to none, also in the same place: “Give to every one that asketh thee; and from him who would wish to borrow, be not turned away.” Also in the same place: “If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me.” Also in the same place: “When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal.” Concerning this same matter in the Gospel according to Luke: “Sell your possessions, and give alms.” Also in the same place: “He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you.” Also in the same place: “Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham.” Of this same thing also in the second Epistle to the Corinthians: “Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack.” Also in the same place: “He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver.” Also in the same place: “As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.” Likewise in the same place: “Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich.” Also in the same place: “The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God.” Of this same matter in the Epistle of John: “Whoso hath this world’s substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him?” Of this same thing in the Gospel according to Luke: “When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou shalt be recompensed in the resurrection of the just.”
In Epistola Pauli ad Corinthios II: Si voluntas prompta est, secundum quodcumque habuerit, acceptabile est, non secundum quod non habuerit; neque sit aliis refrigerium, vobis autem pressura .
3.3 In works and alms, even if by smallness of power less be done, that the will itself is sufficient PL 4, 733
In the second Epistle of Paul to the Corinthians: “If there be a ready will, it is acceptable according to what a man hath, not according to that which he hath not; nor let there be to others a mitigation, but to you a burdening.
Apud Malachiam: Nonne Deus unus condidit nos? Nonne pater unus est omnium nostrum? Quid utique dereliquistis unusquisque fratrem suum ? De hoc ipso cata Joannem: Pacem vobis remitto, pacem meam do vobis . Item illic: Hoc est mandatum meum, ut diligatis invicem, quemadmodum dilexi vos. Majorem hac charitatem nemo habet, quam ut animam suam quis ponat pro amicis suis . Item illic: Beati pacifici, quoniam ipsi filii Dei vocabuntur . Item illic: Amen dico vobis, quoniam, si duobus ex vobis convenerit in terra, de omni re quamcumque petieritis, continget vobis a Patre meo qui in coelis est. Ubicumque enim fuerint duo aut tres collecti in nomine meo, ego cum eis sum . De hoc ipso ad Corinthios I: Et ego quidem, fratres, non potui vobis loqui quasi spiritalibus, sed quasi carnalibus; quasi infantibus in Christo, lac vobis potum dedi, non escam. Dum enim adhuc pusilli eratis, non poteratis, sed neque nunc potestis, adhuc enim estis carnales. Ubi enim in vobis aemulatio et contentio et dissensiones, nonne carnales estis, et secundum hominem ambulatis ? Item illic: Etsi habuero omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Etsi in cibos distribuero omnia mea, et si tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil proficio. Charitas magnanima est, charitas benigna est, charitas non aemulatur, charitas non agit perperam, non inflatur, non irritatur, non cogitat malum, non gaudet super injustitiam, collaetatur autem in veritate. Omnia diligit, omnia credit, omnia sperat, omnia sustinet. Charitas numquam excidet . De hoc ipso ad Galatas: Diliges proximum tibi tamquam te. Si autem mordetis et incusatis invicem, videte ne consumamini ab invicem . De hoc ipso in Epistola Joannis: In hoc 305 apparent filii Dei et filii diaboli. Omnis qui non est justus, non est de Deo, et qui non diligit fratrem suum. Qui enim fratrem suum odit, homicida est. Et scitis quia omnis homicida non habet in se vitam aeternam in se manentem . Item illic: Si quis dixerit quoniam diligit Deum, et fratrem suum odit, mendax est. Qui enim non diligit fratrem suum quem videt, Deum quem non videt quomodo potest diligere? De hoc ipso in Actibus Apostolorum: Turba autem eorum qui crediderant anima ac mente una agebant, nec fuit inter illos discrimen ullum, nec quicquam suum judicabant ex bonis quae eis erant, sed fuerunt illis omnia communia . De hoc ipso in Evangelio cata Matthaeum: Si obtuleris munus tuum ad altare, et illic recordatus fueris quia fratrer tuus habet aliquid adversum te, relinque illic munus tuum ante altare, et vade prius reconciliari fratri tuo, et tunc veni et offer munus tuum ad altare . Item in Epistola Joannis: Deus charitas est, et qui manet in charitate, in Deo manet, et Deus in eo . Item illic: Qui dicit se in luce esse et fratrem suum odit, mendax est, et in tenebris ambulat usque adhuc .
3.4 That charity and brotherly affection are to be religiously and stedfastly practised PL 4, 734
In Malachi: “Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother?” Of this same thing according to John: “Peace I leave with you, my peace I give unto you.” Also in the same place: “This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends.” Also in the same place: “Blessed are the peacemakers, for they shall be called the sons of God.” Also in the same place: “Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them.” Of this same thing in the first Epistle to the Corinthians: “And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man?” Likewise in the same place: “And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail.” Of this same thing to the Galatians: “Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another.” Of this same thing in the Epistle of John: “In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him.” Also in the same place: “If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not?” Of this same thing in the Acts of the Apostles: “But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them.” Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar.” Also in the Epistle of John: “God is love and he that dwelleth in love dwelleth in God, and God in him.” Also in the same place: “He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now.”
In Evangelio cata Joannem: Nemo potest quicquam accipere, nisi datum fuerit illi de coelo . Item in Epistola Pauli ad Corinthios prima: Quid enim habes quod non acceperis? Si autem accepisti, quid gloriaris, quasi non acceperis ? Item in Basilion primo: Nolite gloriari, neque loquamini elata, et non procedat magniloquentia ex ore vestro, quia Deus scientiarum Dominus . Item illic: Invalidus factus est arcus potentium, et infirmi accincti sunt virtute. De hoc ipso in Machabaeis: Justum est subditum Deo esse et mortalem non paria Deo sentire . Item illic: Et verba viri peccatoris ne timueritis, quia gloria ejus in stercora erit et in vermes. Hodie extolletur, et cras non invenietur: quoniam conversus est in terram suam, et cogitatio ejus periit .
3.5 That we must boast in nothing, since nothing is our own PL 4, 735
In the Gospel according to John: “No one can receive anything, except it were given him from heaven.” Also in the first Epistle of Paul to the Corinthians: “For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?” Also in the first of Kings: “Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge.” Also in the same place: “The bow of the mighty men has been made weak, and the weak are girt about with strength.” Of this same thing in the Maccabees: “It is just to be subjected to God, and that a mortal should not think things equal to God.” Also in the same place: “And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished.”
Apud Esaiam sic dicit Dominus Deus: Coelum mihi thronus, et terra scabellum pedum meorum. Quam mihi sedem aedificabitis, aut quis locus ad requiem mihi? Omnia enim ista fecit manus mea, et sunt mea omnia ista. Et super quem aspiciam alium, nisi super humilem et quietum et trementem sermones meos ? De hoc ipso in Evangelio cata Matthaeum: Beati mites, quoniam ipsi haereditabunt terram . De hoc ipso cata Lucam: Qui minimus erit in omnibus vobis, hic erit magnus . Item illic: Qui se extollit humiliabitur, et qui se humiliaverit exaltabitur . De hoc ipso ad Romanos: Noli altum sapere, sed time. Si enim Deus naturalibus ramis non pepercit, ne forte nec tibi parcat . De hoc ipso in Psalmo XXXIII: Et humiles spiritu salvabit. Item ad Romanos: Reddite omnibus quae debentur, cui tributum tributum, cui vectigal vectigal, cui timorem timorem, cui honorem honorem. Nemini quicquam debeatis, nisi ut invicem diligatis . Item in Evangelio cata Matthaeum: Diligunt primum recumbendi locum in caenis, et primam sessionem in synagogis, et salutationes in foro et vocari ab hominibus rabbi. Vos autem ne vocaveritis rabbi. Unus est enim vobis magister . Item in Evangelio cata Joannem: Non est servus major domino suo, neque apostolus major eo qui se misit. Haec scientes beati eritis, si ea feceritis . Item in Psalmo LXXXI: Humilem et pauperem justificate.
3.6 That humility and quietness are to be maintained in all things PL 4, 735
In Isaiah: “Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words?” On this same thing in the Gospel according to Matthew: “Blessed are the meek, for they shall inherit the earth.” Of this same thing, too, according to Luke: “He that shall be least among you all, the same shall be great.” Also in the same place: “Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted.” 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.” Of this same thing in the thirty-third Psalm: “And He shall save the lowly in spirit.” 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.” Also in the Gospel according to Matthew: “They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master.” Also in the Gospel according to John: “The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them.” Also in the eighty-first Psalm: “Do justice to the poor and lowly.”
Apud Salomonem: Vasa figuli probat fornax, et homines justos tentatio 306 tribulationis . Item in Psalmo L: Sacrificium Deo spiritus contribulatus, cor contritum et humiliatum Deus non despiciet. Item in Psalmo XXXIII: Proximus est Dominus contritis corde, et humiles spiritu salvabit. Item illic: Multae pressurae justorum, sed ex omnibus illis liberabit eos Dominus. De hoc ipso apud Job: Nudus exivi de utero matris meae, nudus etiam ibo sub terram. Dominus dedit, Dominus abstulit. Sicut Domino placuit ita factum est. Sit nomen Domini benedictum. In his omnibus quae contigerunt ei, nihil peccavit Job labiis suis in conspectu Domini . De hoc ipso in Evangelio cata Matthaeum: Beati plangentes, quoniam ipsi consolabuntur . Item cata Joannem: Haec locutus sum vobis, ut in me pacem habeatis, in saeculo autem pressuram habebitis; sed fidite, quoniam ego vici mundum . De hoc ipso ad Corinthios secunda: Datus est mihi stimulus carnis meae angelus Satanae, qui me colaphizet, ut non extollar. Propter quod ter Dominum rogavi ut discederet a me, et dixit mihi: Sufficit tibi gratia mea. Nam virtus in infirmitate perficitur . De hoc ipso ad Romanos: Gloriamur in spe claritatis Dei, non solum autem, sed et gloriamur in pressuris, scientes quoniam pressura tolerantiam operatur, tolerantia autem probationem, probatio autem spem. Spes autem non confundit, quia dilectio Dei infusa est in cordibus nostris per Spiritum sanctum qui datus est nobis . De hoc ipso cata Matthaeum: Quam lata et spatiosa via est quae ducit ad interitum, et multi sunt qui intrant per eam! Quam arcta et angusta via est quae ducit ad vitam, et pauci sunt qui eam inveniunt ! De hoc ipso in Tobia: Ubi sunt justitiae tuae? Ecce quae pateris . Item in Sapientia Salomonis: In locis impiorum gemunt justi. In illorum autem perditionem abundabunt justi .
3.7 That all good and righteous men suffer more, but ought to endure because they are proved PL 4, 736
In Solomon: “The furnace proveth the vessels of the potter, and the trial of tribulation righteous men.” Also in the fiftieth Psalm: “The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise.” Also in the thirty-third Psalm: “God is nearest to them that are contrite in heart, and He will save the lowly in spirit.” Also in the same place: “Many are the afflictions of the righteous, but out of them all the Lord will deliver them.” Of this same matter in Job: “Naked came I out of my mother’s womb, naked also shall I go under the earth: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done; blessed be the name of the Lord. In all these things which happened to him Job sinned in nothing with his lips in the sight of the Lord.” Concerning this same thing in the Gospel according to Matthew: “Blessed are they that mourn, for they shall be comforted.” Also according to John: “These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world.” Concerning this same thing in the second Epistle to the Corinthians: “There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness.” Concerning this same thing to the Romans: “We glory in hope of the glory of God. 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.” On this same subject, according to Matthew: “How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!” Of this same thing in Tobias: “Where are thy righteousnesses? behold what thou sufferest.” Also in the Wisdom of Solomon: “In the places of the wicked the righteous groan; but at their ruin the righteous will abound.”
Paulus apostolus ad Ephesios: Nolite contristare Spiritum sanctum Dei, in quo signati estis in die redemptionis. Omnis amaritudo et ira et indignatio et clamor et blasphemia auferantur a vobis .
3.8 That we must not grieve the Holy Spirit, whom we have received PL 4, 737
Paul the apostle to the Ephesians: “Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you.”
Apud Salomonem, in Proverbiis: Melior est vir patiens forti. Qui enim iracundiam continet, melior est quam qui urbem capit . Item illic: Imprudens eadem die enuntiat iram suam, abscondit autem inhonorationem suam astutus . De hoc ipso ad Ephesios: Irascimini, et nolite peccare. Sol non occidat super iracundiam vestram. . Item in Evangelio cata Matthaeum: Audistis quia dictum est antiquis, Non occides; qui autem ceciderit, reus erit judicio. Ego autem dico vobis quia omnis qui irascitur fratri suo sine causa, reus erit judicio .
3.9 That anger must be overcome, lest it constrain us to sin PL 4, 737
In Solomon in the Proverbs: “Better is a patient man than a strong man; for he who restrains his anger is better than he who taketh a city.” Also in the same place: “The imprudent man declareth his anger on the same day, but the crafty man hideth away his dishonour.” Of this same thing to the Ephesians: “Be ye angry, and sin not. Let not the sun set upon your wrath.” Also in the Gospel according to Matthew: “Ye have heard that it was said by the ancients, Thou shalt not kill; and whoever shall kill shall be guilty of the judgment. But I say unto you, That every one who is angry with his brother without cause shall be guilty of the judgment.”
Ad Galatas: In contemplatione habentes unusquisque, ne et vos tentemini. Alterutrum onera sustinete, et sic adimplebitis legem Christi .
3.10 That brethren ought to support one another PL 4, 737
To the Galatians: “Each one having others in consideration, lest ye also should be tempted. Bear ye one another’s burdens, and so ye shall fulfil the law of Christ.”
Apud Hieremiam: Non glorietur sapiens in sapientia sua, neque glorietur fortis in fortitudine sua, neque glorietur dives in divitiis suis, sed in hoc glorietur qui gloriatur, intelligere et nosse quoniam ego sum Dominus, qui facio misericordiam et judicium et justitiam super terram, quoniam in his est voluntas mea, dicit Dominus . De hoc ipso in Psalmo LIV: In Domino speravi, non timebo quid faciat mihi homo. Item illic: Non nisi soli Deo subjecta est anima mea. Item in Psalmo CXVII: Non metuam quid faciat mihi homo, Dominus mihi auxiliator est. Item illic 307: Bonum est confidere in Domino quam fidere in homine. Bonum est sperare in Dominum quam sperare in principibus. De hoc ipso apud Danielem: Responderunt autem Sidrac, Misac et Abdenago, et dixerunt regi Nabuchodonosor: Rex, non opus est nobis de hoc verbo respondere tibi. Est enim Deus, cui nos servimus, potens eripere nos de camino ignis ardentis; et de manibus tuis, rex, liberabit nos. Et si non, notum sit tibi quia diis tuis non servimus, et imaginem auream quam statuisti non adoramus . Item apud Hieremiam: Maledictus homo qui spem habet in homine; et benedictus homo qui fidit in Domino, et erit in Deo spes ejus . De hoc ipso in Deuteronomio: Dominum Deum tuum adorabis, et illi soli servies . De hoc ipso ad Romanos: Et coluerunt et servierunt creaturae, relicto Creatore. Propter quod et tradidit illos Deus in passiones ignominiae . De hoc ipso apud Joannem: Major est qui in vobis est quam qui in hoc mundo .
3.11 That we must trust in God only, and in Him we must glory PL 4, 738
In Jeremiah: “Let not the wise man glory in his wisdom, neither let the strong man glory in his strength, nor let the rich man glory in his riches; but let him that glorieth glory in this, that he understands and knows that I am the Lord, who do mercy, and judgment, and righteousness upon the earth, because in them is my pleasure, saith the Lord.” Of the same thing in the fifty-fourth Psalm: “In the Lord have I hoped; I will not fear what man can do unto me.” Also in the same place: “To none but God alone is my soul subjected.” Also in the cxviith Psalm: “I will not fear what man can do unto me; the Lord is my helper.” Also in the same place: “It is good to trust in the Lord rather than to trust in man; it is good to hope in the Lord rather than to hope in princes.” Of this same thing in Daniel: “But Shadrach, Meshach, and Abednego answered and said to king Nebuchadnezzar, O king, there is no need to answer thee concerning this word. For God, whom we serve, is able to deliver us from the furnace of burning fire; and He will deliver us from thine hand, O king. And if not, be it known unto thee that we serve not thy gods, and we adore not the golden image which thou hast set up.” Likewise in Jeremiah: “Cursed is the man who hath hope in man; and blessed is the man who trusts in the Lord, and his hope shall be in God.” Concerning this same thing in Deuteronomy: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” 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.” Of this thing also in John: “Greater is He who is in you than he who is in this world.”
Apud Esaiam: Quaerite Dominum; et cum inveneritis, invocate eum. Cum autem appropinquaverit vobis, relinquat impius vias suas, et vir facinorosus cogitationes suas, et convertatur ad Dominum, et misericordiam consequetur, quia in multum remittet peccata vestra . De hoc ipso apud Salomonem: Vidi universa opera quae facta sunt sub sole, et ecce omnia vanitas . De hoc ipso in Exodo: Sic autem comedetis eum. Lumbi vestri praecincti, et calciamenta vestra in pedibus vestris, et bacula vestra in manibus vestris, et edetis eum festinanter. Pascha est enim Domini . De hoc ipso in Evangelio cata Matthaeum: Nolite cogitare dicentes: Quid edemus, aut quid bibemus, aut quid vestiemur? Haec enim nationes inquirunt. Scit autem Pater vester quia horum omnium indigetis. Quaerite primum regnum Dei et justitiam ejus, et omnia ista apponentur vobis. Item illic: Nolite cogitare in crastinum. Crastinus enim dies ipse cogitabit sibi. Sufficit diei malitia sua . Item illic: Nemo retro attendens et superponens manum suam super aratrum aptus est regno Dei . Item illic: Aspicite volatilia coeli, quoniam non seminant, neque metunt, neque colligunt in horrea, et Pater vester coelestis pascit illa. Nonne vos pluris estis illis ? De hoc ipso cata Lucam: Sint lumbi vestri accincti, et lucernae ardentes, et vos similes hominibus exspectantibus dominum suum quando veniat a nuptiis, ut cum venerit et pulsaverit aperiant illi. Beati servi illi quos adveniens dominus invenerit vigilantes . De hoc ipso apud Matthaeum: Vulpes foveas habent, et volucres coeli diversoria, Filius autem hominis non habet ubi caput suum inclinet . Item illic: Qui non renuntiat omnibus quae sunt ejus, non potest meus discipulus esse . De hoc ipso ad Corinthios prima: Non estis vestri. Empti enim estis pretio magno. Clarificate et portate Deum in corpore vestro . Item illic: Tempus collectum. Superest ergo ut et qui habent uxores, quasi non habentes sint, et qui plangunt, quasi non plangentes, et qui gaudent, quasi non gaudentes, et qui emunt, quasi non ementes, et qui possident, quasi non possidentes, et qui hoc mundo utuntur, quasi non utantur. Praeterit enim figura hujus mundi . Item illic: Primus homo de terrae limo, secundus homo de coelo. Qualis ille e limo, tales et qui de limo; et qualis coelestis, tales et coelestes. Quomodo portavimus imaginem ejus qui de limo est, portemus et imaginem ejus qui de coelo est . De hoc ipso ad Philippenses: Omnes sua quaerunt, et non quae sunt Christi ; Quorum finis est interitus, 308 quorum deus venter est, et gloria in confusionem eorum qui terrena sapiunt. Nostra autem conversatio in coelis est; unde et salvatorem exspectamus Dominum nostrum Jesum Christum, qui transformabit corpus humilitatis nostrae conformatum corpori claritatis suae . De hoc ipso ad Galatas: Mihi autem absit gloriari nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo . De hoc ipso ad Timotheum: Nemo militans Deo obligat se molestiis saecularibus, ut possit placere ei cui se probavit. Sed et si certaverit quis, non coronabitur, nisi legitime pugnaverit . De hoc ipso ad Colossenses: Si mortui estis cum Christo ab elementis mundi, quid tamquam viventes in mundo vana sectamini ? Item de hoc ipso: Si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens; quae sursum sunt sapite, non quae terrena sunt. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum autem Christus apparuerit, vita vestra, tunc et vos cum eo apparebitis in gloria . De hoc ipso ad Ephesios: Exponite prioris conversationis veterem hominem, qui corrumpitur secundum concupiscentias deceptionis. Innovamini autem spiritu sensus vestri, et induite novum hominem, eum qui secundum Deum constitutus est in justitia et sanctitate et veritate . De hoc ipso in Epistola Petri: Quasi hospites et peregrini, abstinete vos a carnalibus desideriis, quae militant adversus animam, conversationem autem habentes inter Gentes bonam, ut dum detrectant de vobis quasi de malignis, bona opera vestra aspicientes magnificent Deum . De hoc ipso in Epistola Joannis: Qui dicit se in Christo manere debet quomodo ille ambulavit et ipse ambulare. Item illic: Nolite diligere mundum neque ea quae in mundo sunt. Si quis dilexerit mundum, non est charitas Patris in illo: quoniam omne quod in mundo est concupiscentia carnis est, et concupiscentia oculorum, et ambitio saeculi, quae non est a Patre, sed ex concupiscentia saeculi; et mundus transibit, et concupiscentia ejus. Qui autem fecerit voluntatem Dei manet in aeternum, quomodo Deus manet in aeternum . Item in Epistola Pauli ad Corinthios prima: Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. Nam et Pascha nostrum immolatus est Christus. Itaque festa celebremus, non in fermento veteri, neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis .
3.12 That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced PL 4, 741
In Isaiah: “Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins.” Of this same thing in Solomon: “I have seen all the works which are done under the sun; and, lo, all are vanity.” Of this same thing in Exodus: “But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord’s passover.” Of this same thing in the Gospel according to Matthew: “Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you.” Likewise in the same place: “Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil.” Likewise in the same place: “No one looking back, and putting his hands to the plough, is fit for the kingdom of God.” Also in the same place: “Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they?” Concerning this same thing, according to Luke: “Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching.” Of this same thing in Matthew: “The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head.” Also in the same place: “Whoso forsaketh not all that he hath, cannot be my disciple.” Of this same thing in the first to the Corinthians: “Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body.” Also in the same place: “The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away.” Also in the same place: “The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven.” Of this same matter to the Philippians: “All seek their own, and not those things which are Christ’s; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory.” Of this very matter to Galatians: “But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” Concerning this same thing to Timothy: “No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully.” Of this same thing to the Colossians: “If ye be dead with Christ from the elements of the world, why still, as if living in the world, do ye follow vain things?” Also concerning this same thing: “If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory.” Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth.” Of this same thing in the Epistle of Peter: “As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God.” Of this same thing in the Epistle of John: “He who saith he abideth in Christ, ought himself also to walk even as He walked.” Also in the same place: “Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever.” Also in the first Epistle of Paul to the Corinthians: “Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth.”
Apud Salomonem: Vir multum jurans replebitur iniquitate, et non discedet a domo ejus plaga; et si vane juraverit, non justificabitur . De hoc ipso cata Matthaeum: Iterum audistis quia dictum est antiquis: Non perjurabis. Reddes autem Domino juramenta tua. Ego autem dico vobis non jurare omnino, neque per coelum, quia thronus Domini est; neque per terram, quia scabellum est pedum ejus; neque per Jerosolymam, quia civitas est magni regis: neque per caput tuum juraveris, quia non potes unum capillum album facere aut nigrum. Sit sermo vester: Est, est; Non, non. Quod autem his abundantius est a malo est . De hoc ipso in Exodo: Non accipies nomen Domini Dei tui in vanum .
3.13 That we must not swear PL 4, 741
In Solomon: “A man that sweareth much shall be filled with iniquity, and the plague shall not depart from his house; and if he swear vainly, he shall not be justified.” Of this same matter, according to Matthew: “(Again, ye have heard that it was said to them of old, Thou shalt not swear falsely, but shalt perform unto the Lord thine oaths.) I say unto you, Swear not at all: (neither by heaven, because it is God’s throne; nor by the earth, because it is His footstool; nor by Jerusalem, because it is the city of the great King; neither shalt thou swear by thy head, because thou canst not make one hair white or black.) But let your discourse be, Yea, yea; Nay, nay: (for whatever is fuller than these is of evil.”) Of this same thing in Exodus: “Thou shalt not take the name of the Lord thy God in vain.”
In Exodo: Non maledices, neque principi populi tui detraxeris . Item in Psalmo XXXIII: Quis est homo qui vult vitam et amat videre dies bonos? Contine linguam tuam a malo, et labia tua ne loquantur dolum. De hoc ipso in Levitico: Et locutus est Dominus ad Moysen dicens: Produc eum qui maledixerit foras extra castra, et imponent omnes qui audierunt manus suas super caput ejus, et lapidabit cum omnis synagoga filiorum Israel . De hoc ipso in Epistola Pauli ad Ephesios: Omnis sermo malus de ore vestro non 309 procedat, sed bonus ad aedificationem fidei, ut det gratiam audientibus . De hoc ipso ad Romanos: Benedicentes, et non maledicentes . De hoc ipso in Evangelio cata Matthaeum: Qui dixerit fratri suo: Fatue, reus erit in gehennam ignis , De hoc ipso cata eumdem Matthaeum: Dico autem vobis quia omne verbum otiosum quod locuti fuerint homines, reddent pro eo rationem in die judicii. De sermonibus enim tuis justificaberis, et de sermonibus tuis condemnaberis .
3.14 That we must not curse PL 4, 742
In Exodus: “Thou shalt not curse nor speak ill of the ruler of thy people.” Also in the thirty-third Psalm: “Who is the man who desires life, and loveth to see good days? Restrain thy tongue from evil, and thy lips that they speak no guile.” Of this same thing in Leviticus: “And the Lord spoke to Moses, saying, Bring forth him who hath cursed abroad outside the camp; and all who heard him shall place their hands upon his head, and all the assembly of the children of Israel shall stone him.” Of this same thing in Paul’s Epistle to the Ephesians: “Let no evil discourse proceed out of your mouth, but that which is good for the edification of faith, that it may give grace to the hearers.” Of this same thing to the Romans: “Blessing, and not cursing.” Of this same thing in the Gospel according to Matthew: “He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire.” Of this same matter, according to the same Matthew: “But I say unto you, That every idle word which men shall speak, they shall give account for it in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”
Apud Job: Dic verbum aliquod in Dominum, et morere. At ille intuitus eam dixit: Tamquam una ex ineptis mulieribus locuta es. Si bona excepimus de manu Domini, mala cur non tolerabimus? In his omnibus quae acciderunt ei nihil peccavit Job labiis suis in conspectu Domini . Item illic: Animadvertisti ad puerum meum Job? Non enim est similis illi quisquam in terris: homo sine querela, verus Dei cultor, abstinens se ab omni malo . De hoc ipso in Psalmo XXXIII: Benedicam Dominum in omni tempore, semper laus ejus in ore meo. De hoc ipso in Numeris: Desinat murmuratio eorum a me, et non morientur . De hoc ipso in Actibus Apostolorum: Circa mediam autem noctem Paulus et Silas orantes gratias agebant Deo. Audiebant autem eos vincti . Item in Epistola Pauli ad Philippenses: Omnia autem pro dilectione facientes sine murmurationibus et reputationibus, ut sitis sine querela et immaculati filii Dei .
3.15 That we must never murmur, but bless God concerning all things that happen PL 4, 742
In Job: “Say some word against the Lord, and die. But he, looking upon her, said, Thou speakest as one of the foolish women. If we have received good things from the Lord’s hand, why shall we not endure evil things? In all these things which happened unto him, Job sinned not with his lips in the sight of the Lord.” Also in the same place: “Hast thou regarded my servant Job? for there is none like unto him in the earth: a man without complaint: a true worshipper of God, restraining himself from all evil.” Of the same thing in the thirty-third Psalm: “I will bless the Lord at all times: His praise shall ever be in my mouth.” Of this same thing in Numbers: “Let their murmuring cease from me, and they shall not die.” Of this same thing in the Acts of the Apostles: “But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them.” Also in the Epistle of Paul to the Philippians: “But doing all things for love, without murmurings and revilings, that ye may be without complaint, and spotless sons of God.”
In Genesi: Et tentavit Deus Abraham, et dixit ad illum: Accipe filium tuum unicum quem diligis Isaac, et vade in terram altam, imponens illum ibi in holocaustum hostiam in unum ex montibus de quo tibi dixero . De hoc ipso in Deuteronomio: Tentat Dominus Deus vester vos, ut sciat si diligitis Dominum Deum vestrum ex toto corde vestro et ex tota anima vestra . De hoc ipso in Sapientia Salomonis: Et si coram hominibus tormenta passi sunt, spes eorum immortalitate plena est; et in paucis vexati, in multis bene disponentur, quoniam Deus tentavit illos et invenit illos dignos se. Tamquam aurum in fornace probavit illos, et quasi holocausta hostiae accepit illos, et in tempore erit respectus illorum. Judicabunt nationes et dominabuntur populis, et regnabit Dominus eorum in perpetuum . De hoc ipso in Machabaeis: Abraham nonne in tentatione inventus est fidelis, et deputatum est ei ad justitiam ?
3.16 That men are tried by God for this purpose, that they may be proved PL 4, 743
In Genesis: “And God, tempted Abraham, and said to him, Take thy only son whom thou lovest, Isaac, and go into the high land, and offer him there as a burnt-offering on one of the mountains of which I will tell thee.” Of this same thing in Deuteronomy: “The Lord your God proveth you, that He may know if ye love the Lord your God with all your heart, and with all your soul.” Of this same thing in the Wisdom of Solomon: “Although in the sight of men they suffered torments, their hope is full of immortality; and having been in few things distressed, yet in many things they shall be happily ordered, because God tried them, and found them worthy of Himself. As gold in the furnace He proved them, and as a burnt-offering He received them. And in their time there shall be respect of them; they shall judge the nations, and shall rule over the people; and their Lord shall reign for ever.” Of this same thing in the Maccabees: “Was not Abraham found faithful in temptation, and it was accounted unto him for righteousness?”
In Proverbiis Salomonis: Liberat de malis animam martyr fidelis . Item illic: Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt et qui abstulerunt labores eorum. Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis, dicentes inter se, poenitentiam habentes, et per angustiam spiritus gementes: Hi sunt quos aliquando habuimus in derisum et in similitudinem improperii. Nos insensati vitam illorum aestimabamus insaniam et finem illorum sine honore. Quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est! Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis, et sol non est ortus nobis. Lassati sumus in iniquitatis via et perditionis, et ambulavimus solitudines difficiles, viam autem Domini ignoravimus. Quid nobis profuit superbia, aut quid divitiarum jactatio contulit nobis? Transierunt omnia illa tamquam umbra . De hoc ipso in Psalmo CXV: Pretiosa in conspectu Domini mors sanctorum ejus. Item in Psalmo CXXV: Qui seminant in lacrymis, in exultatione metent. Ambulantes ambulabant et plorabant mittentes semina sua, venientes autem venient in exultatione tollentes gremia sua. 310 De hoc ipso in Evangelio cata Joannem: Qui amat animam suam perdet illam; et qui odit animam suam in isto saeculo, in vitam aeternam inveniet illam . Item illic: Cum autem tradiderint vos, nolite cogitare quid loquamini. Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis . Item illic: Veniet hora ut omnis qui interficit vos, arbitretur officium se Deo facere. Sed et hoc facient, quoniam non cognoverunt Patrem neque me . De hoc ipso cata Matthaeum: Beati qui persecutionem passi fuerint propter justitiam, quoniam ipsorum est regnum coelorum . Item illic: Ne timueritis eos qui occidunt corpus, animam autem non possunt occidere. Magis autem metuite eum qui potest animam et corpus occidere in gehennam . Item illic: Quicumque me confessus fuerit coram hominibus, et ego confitebor illum coram Patre meo qui in coelis est. Qui autem me negaverit coram hominibus, et ego negabo eum coram Patre meo, qui in coelis est. Qui autem sustinuerit usque in finem, hic salvus erit . De hoc ipso cata Lucam: Beati eritis cum vos oderint homines, et separaverint vos et expulerint, et maledixerint nomini vestro quasi nequam propter Filium hominis. Gaudete in illa die et exultate; ecce enim merces vestra multa in coelis . Item illic: Amen dico vobis, nemo est qui relinquat domum, aut parentes, aut fratres, aut uxorem, aut filios propter regnum Dei, et non recipiat septies tantum in isto tempore, in saeculo autem futuro vitam aeternam . De hoc ipso in Apocalypsi: Et cum aperuisset quintum signum, vidi sub ara Dei animas occisorum propter Verbum Dei et martyrium suum, et clamaverunt magna voce dicentes: Quousque, Domine sanctus et verus, non judicas et vindicas sanguinem nostrum de his qui in terris inhabitant? Et datae sunt eis singulis stolae albae, et dictum est eis ut requiescerent brevi adhuc tempore, donec impleatur numerus conservorum et fratrum eorum, quique postea occidentur exemplo ipsorum . Item illic: Post haec vidi turbam multam, quam dinumerare ex his nemo poterat, ex omni gente, et ex omni tribu, et ex omni populo et lingua, stantes in conspectu throni et in conspectu Agni, et erant amicti stolas albas, et palmae fuerunt in manibus eorum, et magno clamore dicebant: Salus Deo nostro sedenti super thronum et Agno. Et respondit unus ex senioribus dicens mihi: Qui amicti sunt stolis albis, qui sunt? et unde venerunt? Et dixi ei: Domine mi, tu scis. Et ait mihi: Hi sunt qui venerunt ex magna tribulatione, et laverunt stolas suas, et candidas eas fecerunt in sanguine Agni. Ideo sunt in conspectu throni Dei, et serviunt ei diebus et noctibus in templo ejus, et is qui sedet in throno inhabitabit super eos. Neque esurient, neque sitient umquam, sed neque sol super eos cadet, neque ullum aestum patientur: quoniam Agnus qui in medio throni est, teget eos, et deducet eos ad fontes vitae aquarum, et absterget Deus omnem lacrymam ex oculis eorum (Apoc. VII, 9-17). Item illic: Qui vincet, dabo illi edere de ligno vitae quod est in paradiso Dei mei. Item illic: Esto fidelis usque ad mortem, et dabo tibi coronam vitae . Beati erunt qui vigilabunt et servabunt vestimenta sua, ne nudi ambulent et videant turpitudinem suam . De hoc ipso Paulus ad Timotheum in secunda: Ego jam delibor, et tempus instat meae assumptionis. Bonum agonem certavi, cursum perfeci, fidem servavi. Jam superest mihi corona justitiae, quam mihi reddet Dominus in illo die justus judex; non solum autem mihi, sed et omnibus qui dilexerint adventum ejus . De hoc ipso ad Romanos: Sumus filii Dei. Si autem filii, et haeredes Dei, cohaeredes autem Christi; siquidem compatiamur, ut et commagnificemur (Rom. VIII, 16). De hoc ipso in Psalmo CXVIII: Beati 311 qui immaculati sunt in via et qui ambulant in lege Domini. Beati qui perscrutantur martyria ejus.
3.17 Of the benefits of martyrdom PL 4, 745
In the Proverbs of Solomon: “The faithful martyr delivers his soul from evils.” Also in the same place: “Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow.” Of this same thing in the cxvth Psalm: “Precious in the sight of the Lord is the death of His saints.” Also in the cxxvth Psalm: “They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps.” Of this same thing in the Gospel according to John: “He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal.” Also in the same place: “But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you.” Also in the same place: “The hour shall come, that every one that killeth you shall think he doeth service to God; but they shall do this also because they have not known the Father nor me.” Of this same matter, according to Matthew: “Blessed are they which shall suffer persecution for righteousness’ sake; for theirs is the kingdom of heaven.” Also in the same place: “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna.” Also in the same place: “Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved.” Of this same thing, according to Luke: “Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man’s sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven.” Also in the same place: “Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting.” Of this same thing in the Apocalypse: “And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example.” Also in the same place: “After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes.” Also in the same place: “He who shall overcome I will give him to eat of the tree of life, which is in the paradise of my God.” Also in the same place: “Be thou faithful even unto death, and I will give thee a crown of life.” Also in the same place: “Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame.” Of this same thing, Paul in the second Epistle to Timothy: “I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing.” 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.” Of this same thing in the cxviiith Psalm: “Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies.”
In Epistola Pauli ad Romanos: Non sunt condignae passiones hujus temporis ad superventuram claritatem quae revelabitur in nobis De hoc ipso in Machabaeis: Domine, qui sanctam habes scientiam, manifestum est quia, cum possem a morte liberari, durissimos dolores corporis tolero, flagellis vapulans, animo autem propter tui ipsius metum libenter haec patior . Item illic: Tu quidem, impotens, ex hac praesenti vita nos perdis. Sed mundi Rex defunctos nos pro suis legibus in aeternam vitae resurrectionem suscitabit. Item illic: Potius est ab hominibus morti datos expectare spem a Deo, iterum ab ipso suscitandos. Tibi enim resurrectio in vitam non erit. Item illic: Potestatem inter homines habens, cum sis corruptilis, facis quod vis. Noli autem putare genus nostrum a Deo esse derelictum. Sustine et vide magna potestas ejus qualiter te et semen tuum torquebit. Item illic: Noli frustra errare. Nos enim propter nosmetipsos haec patimur peccantes in Deum nostrum. Tu autem ne te existimes impunitum futurum, aggressus pugnare cum Deo .
3.18 That what we suffer in this world is of less account than is the reward which is promised PL 4, 746
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.” Of this same thing in the Maccabees: “O Lord, who hast the holy knowledge, it is manifest that while I might be delivered from death, I am suffering most cruel pains of body, being beaten with whips; yet in spirit I suffer these things willingly, because of the fear of thine own self.” Also in the same place: “Thou indeed, being powerless, destroyest us out of this present life; but the King of the world shall raise us up who have died for His laws into the eternal resurrection of life.” Also in the same place: “It is better that, given up to death by men, we should expect hope from God to be raised again by Him. For there shall be no resurrection to life for thee.” Also in the same place: “Having power among men, although thou art corruptible, thou doest what thou wilt. But think not that our race is forsaken of God. Sustain, and see how His great power will torment thee and thy seed.” Also in the same place: Do not err without cause; for we suffer these things on our own accounts, as sinners against our God. But think not thou that thou shalt be unpunished, having undertaken to fight against God.”
In Deuteronomio: Diliges Dominum Deum tuum de toto corde tuo et de tota anima tua et de tota virtute tua . Item in Evangelio cata Matthaeum: Qui amat patrem aut matrem super me non est me dignus; et qui amat filium aut filiam super me non est me dignus; et qui non accipit crucem suam et sequitur me non est meus discipulus . Item in Epistola Pauli ad Romanos: Quis nos separabit a charitate Christi? pressura, an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius? sicut scriptum est: Quoniam causa tui occidimur tota die, deputati sumus ut oves victimae; sed in his omnibus supervincimus pro eo qui dilexit nos .
3.19 That nothing is to be preferred to the love of God and Christ PL 4, 746
In Deuteronomy: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.” Also in the Gospel according to Matthew: “He that loveth father or mother above me, is not worthy of me; and he that loveth son or daughter above me, is not worthy of me; and he that taketh not up his cross and followeth me, is not my disciple.” 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.”
In Evangelio cata Joannem: Non descendi de coelo ut faciam voluntatem meam, sed voluntatem ejus qui me misit . De hoc ipso cata Matthaeum: Pater, si fieri potest, transeat a me calix iste; verumtamen non quod ego volo, sed quod tu . Item in prece quotidiana: Fiat voluntas tua sicut in coelo et in terra. Item cata Matthaeum: Non omnis qui mihi dicit: Domine, Domine, introibit in regnum coelorum; sed is qui facit voluntatem Patris mei qui in coelis est, ipse introibit in regnum coelorum . Item cata Lucam: Ille autem servus qui cognoscit voluntatem domini sui et non paruerit voluntati ejus, vapulabit multis . In Epistola Joannis: Qui autem fecerit voluntatem Dei, manet in aeternum, quomodo et ipse manet in aeternum. .
3.20 That we are not to obey our own will, but the will of God PL 4, 747
In the Gospel according to John: “I came not down from heaven to do mine own will, but the will of Him that sent me.” Of this same matter, according to Matthew: “Father, if it be possible, let this cup pass from me; nevertheless, not what I will, but what Thou wilt.” Also in the daily prayer: “Thy will be done, as in heaven, so in earth.” Also according to Matthew: “Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven.” Also according to Luke: “But that servant which knoweth his Lord’s will, and obeyed not His will, shall be beaten with many stripes.” In the Epistle of John: “But he that doeth the will of God abideth for ever, even as He Himself also abideth for ever.”
In Psalmo CX.: Initium sapientiae timor Domini. De hoc ipso in Sapientia Salomonis: Initium sapientiae metuere Deum . Item in Proverbiis ejusdem: Beatus homo est qui veretur omnia per metum . De hoc ipso apud Esaiam: Et super quem alium respiciam, nisi super humilem et quietum et trementem sermones meos ? De hoc ipso in Genesi: Et vocavit eum Angelus Domini de coelo, et dixit illi: Abraham, Abraham. Ille autem dixit: Ecce ego. Et dixit: Noli imponere manum tuam super puerum, neque feceris illi quicquam. Nunc enim cognovi quoniam times Deum tuum et non pepercisti filio tuo dilectissimo propter me . Item in Psalmo II. Servite Domino in timore et exultate ei in tremore. Item in Deuteronomio Dei vox ad Moysen: Convoca ad me populum, et audiant verba mea, ut discant timere 312 me omnibus diebus quos ipsi vivent super terram . Item apud Hieremiam: Ecce dies veniunt, dicit Dominus, et consummabo super domum Israel et in domo Juda testamentum novum, non secundum testamentum quod disposueram patribus eorum in die cum apprehendi manum illorum, educere eos de terra Aegypti, quia non permanserunt in testamento meo et ego neglexi eorum, dicit Dominus, quia hoc testamentum quod disponam domui Israel. Post dies illos, dicit Dominus, dans legem meam in sensu eorum scribam illam, et ero illis in Deum, et ipsi erunt mihi in plebem, et non docebunt unusquisque fratrem suum dicentes: Cognosce Dominum, quia omnes scient me a minore usque ad maximum eorum, quia propitius ero iniquitatibus eorum, et peccatorum eorum non ero memor amplius. Si exaltatum fuerit coelum in sublime, dicit Dominus, et si humiliata fuerit terra deorsum, at ego non reprobabo genus Israel, dicit Dominus, pro omnibus quae fecerunt. Ecce ego congregabo eos ex omni terra qua dispersi illos in ira et in furore meo et in exacerbatione magna, et conteram illos in locum istum, et relinquam illos in pavore, et erunt mihi in plebem, et ero illis in Deum et dabo illis viam alteram et cor aliud, ut timeant me omnibus diebus in bono cum filiis suis, et consummabo eis testamentum aeternum quod non avertam post illos, et timorem dabo in cor eorum, ut non discedant a me, et visitabo super illos benefacere illis et plantare illos in terra sua in fide et in omni corde et in omni animo. (Hier, XXXI, 31-41). Item in Apocalypsi: Et viginti quatuor seniores in conspectu sedentes in thronis suis ceciderunt supra facies suas et adoraverunt Deum dicentes: Gratias agimus tibi, Domine Deus omnipotens, qui es et qui fuisti, quod accepisti potestatem tuam magnam et regnasti, et gentes iratae sunt, et venit ira tua et tempus quo de mortuis fudicetur et detur merces servis tuis Prophetis et sanctis timentibus nomen tuum pusillis et magnis, et disperdere eos qui corruperunt terram . Item illic: Et vidi alium Angelum volantem per medium coelum habentem Evangelium perenne, evangelizare sedentibus super terram et in omnes nationes et tribus et linguas et populos, dicentem voce magna: Timete Deum, et date ei honorem, quoniam venit hora judicii ejus, et adorate eum qui fecit coelum et terram et mare et fontes aquarum . Item illic: Et vidi quasi mare vitreum mixtum igni, et pascentes bestiae cum agnis ejus, et numerus nominis ejus CXLIV stantes supra mare vitreum habentes citharas Dei, et cantant canticum Moysi servi Dei et canticum Agni dicentes: Magna et mirabilia opera tua, Domine Deus omnipotens, justae et verae viae tuae sunt, Rex gentium. Quis non timeat et det honorem nomini tuo? quia solus pius, et quoniam omnes nationes venient et adorabunt in conspectu tuo, quoniam justitiae tuae manifestatae sunt . Item in Daniele: Fuit vir habitans in Babylonia, cui nomen erat Joachim, et accepit uxorem nomine Susannam, filiam Helchiae, formosam valde et timentem Deum; et erant parentes ejus justi, et docuerunt filiam suam secundum legem Moysi . Item in Daniele: Et sumus humiles in omni terra hodie propter peccata nostra, et non est hoc tempore princeps neque prophetes neque dux, neque holocausta neque oblatio neque hostia, neque thus, neque locus sacrificare coram te et invenire misericordiam a te: et in anima et spiritu humilitatis acceptos nos habe ut holocausti victimas arietum et taurorum et quasi multa millia agnorum qui sunt pinguissimi. Sic fiat hostia nostra coram te hodie, et consumetur potestas illorum, quoniam non erubescent qui confidunt in te. Et nunc sequimur toto corde nostro, et timemus et quaerimus faciem tuam. Ne nos in opprobrium 313 tradas, sed fac nobiscum secundum tranquillitatem tuam, et secundum multitudinem misericordiae tuae libera nos . Item illic: Et rex vehementer gavisus est, et jussit Danielem de lacu leonum ejici; et nihil ei nocuerunt leones, quia confidebat et crediderat in Deo suo. Et jussit rex; et perduxerunt illos homines qui accusaverant Danielem, et miserunt illos in lacu leonum et uxores eorum et natos eorum. Et antequam pervenirent in pavimentum lacus, apprehensi sunt a leonibus et omnia ossa eorum comminuerunt. Tunc Darius rex scripsit: Omnibus gentibus, tribubus et linguis quae sunt in regno meo: pax sit vobiscum a facie mea. Censeo et ago ut hi omnes qui sunt in regno meo sint timentes et trementes summum Deum cui servit Daniel, quia ipse est Dominus vivus et permanens in saecula, et regnum ejus non transibit, et dominatio ejus in perpetuum ambulat, et solus facit signa et prodigia et mirabilia in coelo et in terra, qui eripuit Danielem de lacu leonum . Item in Michaea: In quo assequar Dominum et apprehendam illum in sacrificiis, in holocaustomatis, in vitulis anniculis, si accepto favet Dominus in millibus caprarum pinguium, aut dabo primitiva mea impietatis fructum ventris mei, peccatum animae meae. Renuntiatum tibi est, homo, quod bonum aut quod Dominus exquirit aliud, nisi ut facias judicium et justitiam et diligas misericordiam, et paratus sis ut eas cum Domino Deo tuo. Vox Domini in civitate invocabitur, et timentes nomen ejus salvabit . Item in Michaea: Pasce populum tuum in virga tua, oves hereditatis tuae, et habitantes separatim convelle in medio Carmelo. Parabunt Basanim et Galadim secundum dies saeculi, et secundum dies profectionis eorum a terra Aegypti ostendam illis mirabilia. Videbunt gentes et confundentur ex omni fortitudine sua, et superponent manus in os suum. Aures illorum exsurdabuntur, et lingent pulverem quomodo serpentes. Trahentes terram conturbabuntur, et lingent pulverem. In conclusione sua ad Dominum Deum suum expavescent, et timebunt abs te. Quis Deus quomodo tu elevans injustitiam et transgrediens impietates ? Et in Nahum: Montes commoti sunt ab eo, et colles contremuerunt, et denudata est terra ante faciem ejus et omnes qui inhabitant illam. A facie irae ejus quis sustinebit, et quis resistit in ira animi ipsius? Animatio ipsius fluere facit principatus, et petrae dissolutae sunt ab illo. Bonus Dominus illis qui eum sustinent in die pressurae, et cognoscens illos qui eum timent . Item in Aggaeo: Et audivit Zorobabet filius Salathiel de tribu Juda et Jesus filius Josedech sacerdos magnus, et omnes qui super fuerunt de populo voces Domini Dei sui, quoniam misit illum Dominus ad illos, et timuit plebs a facie Dei . Item in Malachia: Testamentum fuit cum vita et pace, et dedi illis timorem timere me a facie nominis mei (Malach. II, 5). Item in Psalmo XXXIII: Timete Dominum, omnes sancti ejus, quoniam non est inopia eis qui eum metuunt. Item in Psalmo XVIII: Timor Domini castus perseverans in saecula saeculorum.
3.21 That the foundation and strength of hope and faith is fear PL 4, 750
In the cxth Psalm: “The fear of the Lord is the beginning of wisdom.” Of the same thing in the Wisdom of Solomon: “The beginning of wisdom is to fear God.” Also in the Proverbs of the same: “Blessed is the man who reverences all things with fear.” Of the same thing in Isaiah: “And upon whom else will I look, except upon him that is lowly and peaceful, and that trembleth at my words?” Of this same thing in Genesis: “And the angel of the Lord called him from heaven, and said unto him, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do anything unto him: for now I know that thou fearest thy God, and hast not spared thy beloved son for my sake.” Also in the second Psalm: “Serve the Lord in fear, and rejoice unto Him in trembling.” Also in Deuteronomy, the word of God to Moses: “Call the people together to me, and let them hear my words, that they may learn to fear me all the days that they themselves shall live upon the earth.” Also in Jeremiah: “Behold, the days come, saith the Lord, that I will perfect upon the house of Israel, and in the house of Judah, a new covenant: not according to the covenant that I had ordered with their fathers in the day when I laid hold of their hand to bring them out of the land of Egypt; because they have not abode in my covenant, and I have been unmindful of them, saith the Lord; because this is the covenant which I will ordain for the house of Israel; After those days, saith the Lord, I will give my law, and will write it in their mind and I will be to them for a God, and they shall be to me for a people. And they shall not teach every man his brother, saying, Know the Lord: because all shall know me, from the least even to the greatest of them: because I will be favourable to their iniquities, and their sins I will not remember any more. If the heaven should be lifted up on high, saith the Lord, and if the earth should be made low from beneath, yet I will not cast away the people of Israel, saith the Lord, for all the things which they have done. Behold, I will gather them together from every land in which I have scattered them in anger, and in my fury, and in great indignation; and I will grind them down into that place, and I will leave them in fear; and they shall be to me for a people, and I will be to them for a God: and I will give them another way, and another heart, that they may fear me all their days in prosperity with their children: and I will perfect for them an everlasting covenant, which I will not turn away after them; and I will put my fear into their heart, that they may not depart from me: and I will visit upon them to do them good, and to plant them in their land in faith, and with all the heart, and with all the mind.” Also in the Apocalypse: “And the four and twenty elders which sit on their thrones in the sight (of God), fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God omnipotent, which art and which wast; because Thou hast taken Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time in which it should be judged concerning the dead, and the reward should be given to Thy servants the prophets, and the saints that fear Thy name, small and great; and to disperse those who have corrupted the earth.” Also in the same place: “And I saw another angel flying through the midst of the heaven, having the everlasting Gospel to preach to those who dwell upon the earth, and to all the nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God, and give Him honour, because the hour of His judgment is come; and adore Him who made the heaven, and the earth, and the sea, and the fountains of waters.” Also in the same place: “And I saw as it were a sea of glass mingled with fire; and the beasts were feeding with His lambs; and the number of His name a hundred and forty and four, standing upon the sea of glass, having the harps of God; and they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, O Lord God Almighty; just and true are Thy ways, Thou King of the nations. Who would not fear Thee, and give honour to Thy name? for Thou only art holy: and because all nations shall come and worship in Thy sight, because Thy righteousnesses have been made manifest.” Also in Daniel: “There was a man dwelling in Babylon whose name was Joachim; and he took a wife by name Susanna, the daughter of Helchias, a very beautiful woman, and one that feared the Lord. And her parents were righteous, and taught their daughter according to the law of Moses.” Moreover, in Daniel: “And we are lowly this day in all the earth because of our sins, and there is not at this time any prince, or prophet, or leader, or burnt-offering, or oblation, or sacrifice, or incense, or place to sacrifice before Thee, and to find mercy from Thee. And yet in the soul and spirit of lowliness let us be accepted as the burnt-offerings of rams and bulls, and as it were many thousands of lambs which are fattest. If our offering may be made in Thy presence this day, their power shall be consumed, for they shall not be ashamed who put their trust in Thee. And now we follow with our whole heart, and we fear and seek Thy face. Give us not over unto reproach, but do with us according to Thy tranquillity, and according to the multitude of Thy mercy deliver us.” Also in the same place: “And the king exceedingly rejoiced, and commanded Daniel to be taken up out of the den of lions; and the lions had done him no hurt, because he trusted and had believed in his God. And the king commanded, and they brought those men who had accused Daniel; and they cast them in the den of lions, and their wives and their children. And before they had reached the pavement of the den they were seized by the lions, and they brake all their bones in pieces. Then Darius the king wrote, To all peoples, tribes, and languages which are in my kingdom, peace be unto you from my face. I decree and ordain that all those who are in my kingdom shall fear and tremble before the most high God whom Daniel serves, because He is the God who liveth and abideth for ever, and His kingdom shall not pass away, and His dominion goeth on for ever; and He alone doeth signs, and prodigies, and marvellous things in the heaven and the earth, who snatched Daniel from the den of lions.” Also in Micah: “Wherewith shall I approach the Lord, and lay hold upon Him? in sacrifices, in burnt-offerings, in calves of a year old? Does the Lord favour and receive me with thousands of fat goats? or shall I give my first-fruits of unrighteousness, the fruit of my belly, the sin of my soul? It is told thee, O man, what is good; or what else the Lord doth require, save that thou shouldst do judgment and justice, and love mercy, and be ready to go with the Lord thy God. The voice of the Lord shall be invoked in the city, and He will save those who fear His name.” Also in Micah: “Feed Thy people with Thy rod, the sheep of Thine inheritance; and pluck up those who dwell separately in the midst of Carmel. They shall prepare Bashan and Gilead according to the days of the age; and according to the days of their going forth from the land of Egypt I will show them wonderful things. The nations shall see, and be confounded at all their might; and they shall place their hand upon their mouth. Their ears shall be deafened, and they shall lick the dust as do serpents. Dragging the earth, they shall be disturbed, and they shall lick the dust: in their end they shall be afraid towards the Lord their God, and they shall fear because of Thee. Who is a God as Thou art, raising up unrighteousness, and passing over impiety?” And in Nahum: “The mountains were moved at Him, and the hills trembled; and the earth was laid bare before His face, and all who dwell therein. From the face of His anger who shall bear it, and who withstandeth in the fury of His soul? His rage causes the beginnings to flow, and the rocks were melted by Him. The Lord is good to those who sustain Him in the day of affliction, and knoweth those who fear Him.” Also in Haggai: “And Zerubbabel the son of Salathiel, of the tribe of Judah, and Jesus the son of Josedech, the high priest, and all who remained of the people, obeyed the voice of the Lord their God, because the Lord sent him to them, and the people feared from the face of God.” Also in Malachi: “The covenant was with life and peace; and I gave to them the fear to fear me from the face of my name.” Also in the thirty-third Psalm: “Fear the Lord, all ye His saints: for there is no want to them that fear Him.” Also in the eighteenth Psalm: “The fear of the Lord is chaste, abiding for ever.”
In Evangelio cata Lucam: Nolite judicare, ne judicemini; nolite condemnare, ne condemnemini . De hoc ipso ad Romanos: Tu qui es qui judicas alienum servum? domino suo stat aut cadit. Stabit autem; potens est enim Deus statuere eum . Et iterum: Quare sine excusatione es, o homo omnis qui judicas. In quo enim judicas alium, te ipsum condemnas: eadem enim agis quae judicas. Speras autem, tu qui judicas eos qui mala agunt et eadem facis, quia ipse effugies judicium Dei ? Item in Epistola Pauli ad Corinthios prima: Et qui se putat stare, videat ne cadat . Et iterum: 314 Si quis se putat scire aliquid, nondum scit quemadmodum oporteat eum scire .
3.22 That we must not rashly judge of another PL 4, 750
In the Gospel according to Luke: “Judge not, that ye be not judged: condemn not, that ye be not condemned.” 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.” And again: “Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God?” Also in the first Epistle of Paul to the Corinthians: “And let him that thinketh he standeth take heed lest he fall.” And again: “If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know.”
In Evangelio in prece quotidiana: Remitte nobis debita nostra, sicut et nos remittimus debitoribus nostris . Item cata Marcum: Et cum steteritis ad orationem, remittite si quid habetis adversus aliquem, ut et Pater vester qui in coelis est remittat vestra peccata vobis. Si autem vos non dimiseritis, neque Pater vester qui in coelis est dimittet vos peccata vestra . Item illic: In qua mensura mensi fueritis, in ea remetietur vobis .
3.23 That when we have received a wrong, we must remit and forgive it PL 4, 750
In the Gospel, in the daily prayer: “Forgive us our debts, even as we forgive our debtors.” Also according to Mark: “And when ye stand for prayer, forgive, if ye have ought against any one; that also your Father who is in heaven may forgive you your sins. But if ye do not forgive, neither will your Father which is in heaven forgive you your sins.” Also in the same place: “In what measure ye mete, in that shall it be measured to you again.”
In Epistola Pauli ad Romanos: Nemini malum pro malo reddentes. Item illic: Non vinci a malo, sed vince in bono malum . De hoc ipso in Apocalypsi: Et dixit mihi: Ne signaveris verba prophetiae libri hujus, quia jam tempus in proximo est, et hi qui perseverant nocere noceant, et qui in sordibus est sordescat adhuc, justus autem adhuc justiora faciat, similiter et sanctus sanctiora. Ecce venio cito, et merces mea mecum est, reddere unicuique secundum facta sua .
3.24 That evil is not to be returned for evil PL 4, 750
In the Epistle of Paul to the Romans: “Rendering to no man evil for evil.” Also in the same place: “Not to be overcome of evil, but overcome evil with good.” Of this same thing in the Apocalypse: “And He said unto me, Seal not the words of the prophecy of this book; because now the time is at hand. And let those who persist in hurting, hurt: and let him who is filthy, be filthy still: but let the righteous do still more righteousness: and in like manner, let him that is holy do still more holiness. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds.”
In Evangelio cata Joannem: Ego sum via, veritas et vita. Nemo venit ad Patrem nisi per me . Item illic: Ego sum ostium. Per me si quis introierit, salvabitur .
3.25 That it is impossible to attain to the Father but by His Son Jesus Christ PL 4, 750
In the Gospel according to John: “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” Also in the same place: “I am the door: by me if any man enter in, he shall be saved.”
In Evangelio cata Joannem: Nisi quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum Dei. Quod enim natum est de carne caro est, et quod natum est de spiritu spiritus est . Item illic: Nisi ederitis carnem Filii hominis et biberitis sanguinem ejus, non habebitis vitam in vobis .
3.26 That unless a man have been baptized and born again, he cannot attain unto the kingdom of God PL 4, 751
In the Gospel according to John: “Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” Also in the same place: “Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you.”
In Epistola Pauli ad Corinthios prima: Nescitis quia qui in stadio currunt, omnes quidem currunt, unus tamen accipit palmam? Sic currite ut occupetis. Et illi quidem ut corruptibilem coronam accipiant, nos vero incorruptam . In Evangelio cata Matthaeum: Omnis arbor non faciens fructum bonum, excidetur et in ignem mittetur . Item illic: Multi mihi dicent in illa die: Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo daemonia exclusimus, et in tuo nomine virtutes magnas fecimus? Et tunc dicam illis: Numquam vos novi, recedite a me, qui operamini iniquitatem . Item illic: Luceat lumen vestrum coram hominibus, ut videant bona opera vestra et clarificent Patrem vestrum qui in coelis est . Item Paulus ad Philippenses: Lucete sicut luminaria in mundo .
3.27 That it is of small account to be baptized and to receive the Eucharist, unless one profit by it both in deeds and works PL 4, 751
In the first Epistle of Paul to the Corinthians: “Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible.” In the Gospel according to Matthew: “Every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.” Also in the same place: “Many shall say unto me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done great works? And then shall I say to them, I never knew you; depart from me, ye who work iniquity.” Also in the same place: “Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.” Also Paul to the Philippians: “Shine as lights in the world.”
In Evangelio cata Joannem: Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat . Item in Epistola Pauli ad Corinthios prima: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Si quis templum Dei violaverit, disperdet illum Deus . De hoc ipso in Paralipomenon: Deus vobiscum est, dum estis vos cum ipso. Si dereliqueritis eum, derelinquet vos .
3.28 That even a baptized person loses the grace that he has attained, unless he keep innocency PL 4, 751
In the Gospel according to John: “Lo, thou art made whole: sin no more, lest a worse thing happen unto thee.” Also in the first Epistle of Paul to the Corinthians: “Know ye not that ye are the temple of God, and the Spirit of God abideth in you? If any one violate the temple of God, him will God destroy.” Of this same thing in the Chronicles: “God is with you, while ye are with Him: if ye forsake Him, He will forsake you.”
In Evangelio cata Matthaeum: Qui dixerit verbum adversus Filium hominis, remittetur illi. Qui autem dixerit adversus Spiritum sanctum, non remittetur illi, neque in isto saeculo neque in futuro . Item cata Marcum: Omnia peccata remittentur filiis hominum et blasphemiae. Qui autem blasphemaverit in Spiritum sanctum, non remittetur illi, sed reus erit aeterni peccati . De hoc ipso in Basilion primo: Si delinquendo 315 peccet vir adversus virum, orabunt pro eo Dominum. Si autem in Deum peccet homo, quis orabit pro eo ?
3.29 That remission cannot in the Church be granted unto him who has sinned against God (i.e., the Holy Ghost) PL 4, 752
In the Gospel according to Matthew: “Whosoever shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come.” Also according to Mark: “All sins shall be forgiven, and blasphemies, to the sons of men; but whoever shall blaspheme against the Holy Ghost, it shall not be forgiven him, but he shall be guilty of eternal sin.” Of this same thing in the first book of Kings: “If a man sin by offending against a man, they shall pray the Lord for him; but if a man sin against God, who shall pray for him?”
In Evangelio cata Lucam: Et eritis odibiles omnibus hominibus propter nomen meum . Item cata Joannem: Si saeculum vos odit, scitote quoniam me primo odiit. Si de saeculo essetis, saeculum quod suum esset amaret; sed quia de saeculo non estis, et ego elegi vos de saeculo, propterea odit vos saeculum. Mementote sermonis quem dixi vobis: Non est major servus domino suo. Si me persecuti sunt, et vos persequentur . Item in Baruch: Veniet enim tempus, et quaeretis me et vos et qui post vos fuerint audire verbum sapientiae et intellectus, et non invenietis. Nationes autem cupient videre sapientem, et non continget eis; non quia deerit aut deficiet sapientia hujus saeculi terrae, sed neque deerit sermo legis saeculo. Erit enim sapientia in paucis vigilantibus et taciturnis et quietis sibi confabulantes, quoniam quidam eos horrebunt et timebunt ut malos. Alii autem nec credunt verbo legis Altissimi. Alii autem ore stupentes non credent, et credent, et contradicentes erunt contrarii et impedientes spiritum veritatis. Alii autem erunt sapientes ad spiritum erroris et pronuntiantes sicut Altissimi et fortis edicta. Alii autem personales fidei. Alii capaces et fortes in fide Altissimi, et odibiles alieno.
3.30 That it was before predicted, concerning the hatred of the Name PL 4, 752
In the Gospel according to Luke: “And ye shall be hated of all men for my name’s sake.” Also according to John: “If the world hate you, know ye that it first hated me. If ye were of the world, the world would love what would be its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word which I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you.” Also in Baruch: “For the time shall come, and ye shall seek me, both ye and those who shall be after you, to hear the word of wisdom and of understanding; and ye shall not find me. But the nations shall desire to see the wise man, and it shall not happen to them; not because the wisdom of this world shall be wanting, or shall fail to the earth; but neither shall the word of the law be wanting to the world. For wisdom shall be in a few who watch, and are silent and quiet, and who hold converse with one another; because some shall dread them, and shall fear them as evil. But some do not believe the word of the law of the Highest. But some who are amazed in their countenance will not believe; and they also who contradict will believe, and will be contrary to and hindering the spirit of truth. Moreover, others will be wise to the spirit of error, and declaring the edicts, as if of the Highest and the Strong One. Moreover, others are possessors of faith. Others are mighty and strong in the faith of the Highest, and hateful to the stranger.”
Apud Salomonem: Prout voveris votum Deo, ne moram feceris reddere illud . De hoc ipso in Deuteronomio: Si autem voveris votum Domino Deo tuo, non tardabis reddere illud; quia inquirens quaeret illud Dominus Deus tuus a te, et erit in peccatum. Ea quae egredientur per labia tua observabis, et facies donum quod locutus es ore tuo . De hoc ipso in Psalmo XLIX: Sacrifica Deo sacrificium laudis, et redde Altissimo vota tua. Invoca me in die pressurae, et eximam te, et clarificabis me. De hoc ipso in Actibus Apostolorum: Cur implevit Satanas cor tuum mentiri te Spiritui sancto, cum esset fundus in tua potestate? Non hominibus mentitus es, sed Deo . Item apud Hieremiam: Maledictus qui facit opera Dei negligenter .
3.31 That what any one has vowed to God, he must quickly repay PL 4, 753
In Solomon: “According as thou hast vowed a vow to God, delay not to pay it.” Concerning this same thing in Deuteronomy: “But if thou hast vowed a vow to the Lord thy God, thou shalt not delay to pay it: because the Lord thy God inquiring shall seek it of thee; and it shall be for a sin. Thou shalt observe those things that shall go forth out of thy lips, and shalt perform the gift which thou hast spoken with thy mouth.” Of this same matter in the forty-ninth Psalm: “Sacrifice to God the sacrifice of praise, and pay thy vows to the Most High. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” Of this same thing in the Acts of the Apostles: “Why hath Satan filled thine heart, that thou shouldst lie to the Holy Ghost, when thy estate was in thine own power? Thou hast not lied unto men, but unto God.” Also in Jeremiah: “Cursed is he who doeth the work of God negligently.”
In Evangelio cata Joannem: Qui non crediderit jam judicatus est, quia non credidit in nomine unici Filii Dei. Hoc autem est judicium, quoniam lux venit in saeculum, et magis dilexerunt homines tenebras quam lucem . De hoc ipso in Psalmo: Propterea non resurgent impii in judicio, neque peccatores in consilio justorum.
3.32 That he who does not believe is judged already PL 4, 753
In the Gospel according to John: “He that believeth not is already judged, because he hath not believed in the name of the only Son of God. And this is the judgment, that light has come into the world, and men have loved darkness rather than light.” Of this also in the first Psalm: “Therefore the ungodly shall not rise up in judgment, nor sinners in the council of the righteous.”
In Genesi: Multiplicans multiplicabo tristitias tuas et gemitus tuos; et in tristitia paries filios, et erit conversio tua ad virum tuum, et ipse tui dominabitur . De hoc ipso in Evangelio cata Matthaeum: Non omnes capiunt verbum, sed illi quibus datum est. Sunt enim spadones qui ex utero matris nati sunt, et sunt spadones qui coacti sunt ab hominibus, et sunt spadones qui se ipsos castraverunt propter regnum coelorum. Qui potest capere capiat . Item cata Lucam: Filii saeculi hujus generant et generantur. Qui autem habuerunt dignationem saeculi illius et resurrectionis a mortuis, non nubunt, neque nubuntur. Neque enim incipient mori. Aequales enim sunt Angelis Dei, cum sint filii resurrectionis . Resurgere autem mortuos Moyses significat cum dicit in rubo: Dominus Deus Abraham, et Deus Isaac, et Deus Jacob, non est Deus mortuorum, sed vivorum . Omnes enim illivivunt . Item in Epistola Pauli ad Corinthios prima: Bonum est homini mulierem non contingere. Propter fornicationem 316 autem unusquisque uxorem suam habeat, et unaquaeque virum suum habeat. Uxori vir debitum reddat, similiter et uxor viro. Uxor corporis sui potestatem non habet, sed vir. Similiter et vir corporis sui potestatem non habet, sed uxor. Nolite fraudare invicem nisi, ex conventione ad tempus ut vacetis orationi; et iterum revertimini ad id ipsum, ne tentet vos Satanas propter incontinentiam vestram. Hoc dico secundum veniam, non secundum imperium. Volo autem omnes homines esse sicut et me. Sed unusquisque proprium habet donum a Deo, alius sic, alius autem sic . Item illic: Caelebs cogitat ea quae sunt Domini, quomodo placeat Deo. Qui autem matrimonium contraxit, cogitat ea quae sunt mundi hujus quomodo placeat uxori. Sic et mulier et virgo innupta cogitat ea quae sunt Domini, ut sit sancta et corpore et spiritu. Quae autem nupsit cogitat de iis quae sunt mundi hujus, quomodo placeat viro . Item in Exodo, cum praecepisset Dominus Moysi ut sanctificaret populum in diem tertium, sanctificavit ille, et adjecit: Estote parati: tribus diebus non accedetis ad mulieres . Item in Basilion primo: Et respondit sacerdos ad David et dixit: Non sunt panes profani in manu mea, nisi panis sanctus unus. Si observati sunt pueri a muliere, manducabunt . Item in Apocalypsi: Hi sunt qui cum mulieribus se non coinquinaverunt. Virgines enim permanserunt. Hi sunt qui sequuntur Agnum quocumque ierit .
3.33 Of the benefit of virginity and of continency PL 4, 754
In Genesis: “Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee.” Of this same thing in the Gospel according to Matthew: “All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother’s womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who can receive it, let him receive it.” Also according to Luke: “The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him.” Also in the first Epistle of Paul to the Corinthians: “It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way.” Also in the same place: “An unmarried man thinks of those things which are the Lord’s, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord’s, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband.” Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: “Be ye ready, for three days ye shall not approach to women.” Also in the first book of Kings: “And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat.” Also in the Apocalypse: “These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go.”
In Evangelio cata Joannem: Nihil Pater judicat, sed judicium omne Filio dedit, ut omnes honorificent Filium sicut honorificant Patrem. Qui non honorificat Filium, non honorificat Patrem qui eum misit . Item in Psalmo LXXI: Deus, judicium tuum regi da, et justitiam tuam filio regis, judicare populum tuum in justitia. Item in Genesi: Et pluit Dominus super Sodomam et Gomorram sulphur et ignem de coelo a Domino .
3.34 That the Father judgeth nothing, but the Son; and that the Father is not glorified by him by whom the Son is not glorified PL 4, 755
In the Gospel according to John: “The Father judgeth nothing, but hath given all judgment unto the Son, that all may honour the Son as they honour the Father. He who honoureth not the Son, honoureth not the Father who hath sent Him.” Also in the seventy-first Psalm: “O God, give the king Thy judgment, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” Also in Genesis: “And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord.”
Apud Hieremiam: Haec dicit Dominus: Secundum viam gentilium ne ambulaveritis . De hoc ipso quod segregare se quis debeat a gentilibus, ne sit socius culpae et fiat particeps plagae eorum. In Apocalypsi: Et audivi aliam vocem de coelo dicentem: Exi de ea, populus meus, ne particeps sis delictorum ejus, et ne perstringaris plagis ejus: quoniam delicta ejus usque ad coelum pervenerunt, et meminit Dominus Deus iniquitatum ejus. Ideo reddidit ei dupla, et in quo poculo miscuit, duplum remixtum est ei; et in quantum se clarificavit et deliciarum habuit, in tantum datus est ei et cruciatus et luctus, quoniam in corde suo dicit: Regina sum, et vidua esse non possum, nec luctum visura sum. Propterea una hora plagae ejus advenient, mors, luctus et fames, et igni cremabitur, quoniam fortis est Dominus Deus qui eam judicabit. Et flebunt et plangent se in ea reges terrae qui cum ea fornicati sunt et in delictis conversati sunt . Item apud Esaiam: Exite de medio eorum, qui fertis vasa Domini .
3.35 That the believer ought not to live like the Gentile PL 4, 755
In Jeremiah: “Thus saith the Lord, Walk ye not according to the way of the Gentiles.” Of this same thing, that one ought to separate himself from the Gentiles, lest he should be a companion of their sin, and become a partaker of their penalty, in the Apocalypse: “And I heard another voice from heaven, saying, Go forth from her, my people, lest thou be partaker of her crimes, and lest thou be stricken with her plagues; because her crimes have reached even to heaven, and the Lord God hath remembered her iniquities. Therefore He hath returned unto her double, and in the cup which she hath mixed double is mingled for her; and in how much she hath glorified herself and possessed of delights, in so much is given unto her both torment and grief. For in her heart she says, I am a queen, and cannot be a widow, nor shall I see sorrow. Therefore in one hour her plagues shall come on her, death, grief, and famine; and she shall be burned with fire, because the Lord God is strong who shall judge her. And the kings of the earth shall weep and lament themselves for her, who have committed fornication with her, and have been conversant in her sins.” Also in Isaiah: “Go forth from the midst of them, ye who bear the vessels of the Lord.”
Apud Salomonem in Ecclesiastico: Ne dixeris, Peccavi, et quid accidit mihi triste? Est enim Altissimus patiens redditor . Item Paulus ad Romanos: An numquid opulentiam bonitatis ejus et patientiam contemnis, ignorans quia bonitas Dei in poenitentiam te adducit? Tu autem, secundum duritiam tuam et cor impoenitens, thesaurizas tibi iram in die irae et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua .
3.36 That God is patient for this end, that we may repent of our sin, and be reformed PL 4, 755
In Solomon, in Ecclesiasticus: “Say not, I have sinned, and what sorrow hath happened to me? For the Highest is a patient repayer.” 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.”
In Apocalypsi: Et venit unus ex septem Angelis habentibus phialas, et aggressus est me dicens: Veni, ostendam tibi damnationem meretricis magnae sedentis super aquas multas, cum qua fornicati sunt reges terrae. Et vidi mulierem sedentem super bestiam. Et mulier illa amicta erat pallium purpureum et coccineum, et adornata erat auro et lapidibus pretiosis et margaritis, tenens poculum aureum in manu sua plenum execrationum et immunditiae et fornicationis totius terrae . Item ad Timotheum: Sint mulieres vestrae cum verecundia et pudicitia, componentes se, non in tortis crinibus, neque auro, neque margaritis, aut veste pretiosa, sed ut decet mulieres promittentes castitatem per bonam conversationem . De hoc ipso in Epistola Petri ad Ponticos: Sit in muliere non exterior ornamenti aut auri aut vestis cultus, sed cultus cordis . Item in Genesi: Thamar cooperuit se pallio, et adornavit; et cum aspexisset eam Judas, visum est ei meretricem esse .
3.37 That a woman ought not to be adorned in a worldly fashion PL 4, 756
In the Apocalypse: “And there came one of the seven angels having vials, and approached me, saying, Come, I will show thee the condemnation of the great whore, who sitteth upon many waters, with whom the kings of the earth have committed fornication. And I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth.” Also to Timothy: “Let your women be such as adorn themselves with shamefacedness and modesty, not with twisted hair, nor with gold, nor with pearls, or precious garments, but as becometh women professing chastity, with a good conversation.” Of this same thing in the Epistle of Peter to the people at Pontus: “Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart.” Also in Genesis: “Thamar covered herself with a cloak, and adorned herself; and when Judah beheld her, she appeared to him to be a harlot.”
In Epistola Petri ad Ponticos: Nec quisquam vestrum tamquam fur aut homicida patiatur, aut tamquam maleficus, aut curas alienas agens, sed tamquam Christianus .
3.38 That the believer ought not to be punished for other offences, except for the name he bears PL 4, 756
In the Epistle of Peter to them of Pontus: “Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people’s business, but as a Christian.”
In Epistola Pauli ad Romanos: Vis non timere potestatem? Bonum fac, et habebis laudem ex illa .
3.39 That the servant of God ought to be innocent, lest he fall into secular punishment PL 4, 756
In the Epistle of Paul to the Romans: “Wilt thou not be afraid of the power? Do that which is good, and thou shalt have praise of it.”
In Epistola Petri ad Ponticos: Christus enim passus est pro nobis, relinquens vobis exemplum, ut sequamini vestigia ejus: qui peccatum non fecit, nec dolus inventus est in ore ejus: qui cum malediceretur, non remaledixit; cum pateretur, non minabatur, tradebat autem se judicanti injuste . Item Paulus ad Philippenses: Qui in figura Dei constitutus, non rapinam arbitratus est esse se aequalem Deo, sed se exinanivit, formam servi accipiens, in similitudinem hominis factus, et habitu inventus ut homo. Humiliavit se, factus obediens usque ad mortem, mortem autem crucis. Propter quod et Deus exaltavit illum, et donavit illi nomen ut sit super omne nomen, ut in nomine Jesu omne genu curvetur, coelestium, terrestrium et infernorum, et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris . Dehoc ipso in Evangelio cata Joannem: Si ego lavi pedes vestros magister et dominus, et vos debetis aliorum pedes lavare. Exemplum enim dedi vobis, ut, sicut ego feci, et vos aliis faciatis .
3.40 That there is given to us an example of living in Christ PL 4, 757
In the Epistle of Peter to them of Pontus: “For Christ suffered for us, leaving you an example, that ye may follow His steps; who did no sin, neither was guile found in His mouth; who, when He was reviled, reviled not again; when He suffered, threatened not, but gave Himself up to him that judgeth unrighteously.” Also Paul to the Philippians: “Who, being appointed in the figure of God, thought it not robbery that He was equal with God; but emptied Himself, taking the form of a servant, He was made in the likeness of man, and was found in fashion as a man. He humbled Himself, becoming obedient even unto death, and the death of the cross. For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father.” Of this same thing in the Gospel according to John: “If I have washed your feet, being your Master and Lord, ye also ought to wash the feet of others. For I have given you an example, that as I have done, ye also should do to others.”
In Evangelio cata Matthaeum: Nesciat sinistra tua quid faciat dextera tua, ut sit eleemosyna tua in abscondito; et Pater tuus, qui videt in abscondito, reddet tibi. Item illic: Cum facis eleemosynam, noli buccinare ante te quomodo hypocritae faciunt in vicis et synagogis ut clarificentur ab hominibus. Amen dico vobis, compleverunt mercedem suam .
3.41 That we must not labour noisily nor boastfully PL 4, 757
In the Gospel according to Matthew: “Let not thy left hand know what thy right hand doeth, that thine alms may be in secret; and thy Father, which seeth in secret, shall render to thee.” Also in the same place: “When thou doest an alms, do not sound a trumpet before thee, as the hypocrites do in the streets and in the synagogues, that they may be glorified of men. Verily I say unto you, They have fulfilled their reward.”
In Epistola Pauli ad Ephesios: Stultiloquium et scurrilitas, quae ad rem non pertinent, nec nominentur quidem in vobis .
3.42 That we must not speak foolishly and offensively PL 4, 757
In Paul’s Epistle to the Ephesians: “Foolish speaking and scurrility, which are not fitting for the occasion, let them not be even named among you.”
In Genesi: Et credidit Abraham Deo, et deputatum est ei ad justitiam . Item apud Esaiam: Et si non credideritis, neque intelligetis . Item in Evangelio cata Matthaeum: Modicae fidei, quare dubitasti ? Item illic: Si habueritis fidem quasi granum sinapis, dicetis monti huic: Transi hinc illo, et transibit, et nihil impossibile318 erit vobis . Item cata Marcum: Omnia quaecumque oratis et petitis, credite quia accipietis et erunt vobis . Item illic: Omnia possibilia credenti . Apud Abacuc: Justus autem ex fide mea vivit . Item in Daniele Ananias, Azarias, Misahel credentes Deo, liberati sunt de flamma ignis .
3.43 That faith is of advantage altogether, and that we can do as much as we believe PL 4, 758
In Genesis: “And Abraham believed God, and it was counted unto him for righteousness.” Also in Isaiah: “And if ye do not believe, neither shall ye understand.” Also in the Gospel according to Matthew: “O thou of little faith, wherefore didst thou doubt?” Also in the same place: “If you have faith as a grain of mustard seed, ye shall say to this mountain, Pass over from here to that place, and it shall pass over; and nothing shall be impossible unto you.” Also according to Mark: “All things whatsoever ye pray and ask for, believe that ye shall receive them, and they shall be yours.” Also in the same place: “All things are possible to him that believeth.” In Habakkuk: “But the righteous liveth by my faith.” Also in Daniel: “Ananias, Azarias, and Misael, trusting in God, were delivered from the fiery flame.”
In Actibus Apostolorum: Ecce aqua, quid est quod me impedit baptizari? Tunc dixit Philippus: Si credis ex toto corde tuo, licet .
3.44 That he who believes can immediately obtain (i.e., pardon and peace) PL 4, 758
In the Acts of the Apostles: “Lo, here is water; what is there which hinders me from being baptized? Then said Philip, If thou believest with all thine heart, thou mayest.”
In Epistola Pauli ad Corinthios prima: Audet quisquam vestrum adversus alterum negotium habens disceptare apud injustos, et non apud sanctos? An nescitis quia sancti hunc mundum judicabunt? Et iterum: Jam quidem in totum delictum in vobis est, quia judicia habetis cum invicem. Quare non magis injuriam patimini? aut quare non magis fraudamini? Sed vos injuriam facitis et fraudatis, et hoc fratribus! An nescitis quoniam injusti regnum Dei non consequentur ?
3.45 That believers who differ among themselves ought not to refer to a Gentile judge PL 4, 758
In the first Epistle of Paul to the Corinthians: “Dares any of you, having a matter against another, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world?” And again: “Now indeed there is altogether a fault among you, because ye have judgments one against another. Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God?”
In Epistola Pauli ad Romanos: Spe salvati sumus. Spes autem quae videtur non est spes. Quod enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam speramus .
3.46 That hope is of future things, and therefore that our faith concerning those things which are promised ought to be patient PL 4, 758
In the Epistle of Paul to the Romans: “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 what we see not, we hope for it in patience.”
In Epistola Pauli ad Corinthios prima: Mulieres in Ecclesia taceant. Si quae autem quid dicere volunt, domi viros suos interrogent . Item ad Timotheum: Mulier cum silentio discat in omni subjectione. Docere autem mulierem non permitto, neque praepositam esse viro, sed esse in silentio. Adam enim primus formatus est, deinde Eva; et Adam seductus non est, mulier autem seducta est .
3.47 That a woman ought to be silent in the church PL 4, 759
In the first Epistle of Paul to the Corinthians: “Let women be silent in the church. But if any wish to learn anything, let them ask their husbands at home.” Also to Timothy: “Let a woman learn with silence, in all subjection. But I permit not a woman to teach, nor to be set over the man, but to be in silence. For Adam was first formed, then Eve; and Adam was not seduced, but the woman was seduced.”
Apud Osee: Audite sermonem Domini, filii Israel, quia judicium est Domino adversus incolas terrae, quod neque misericordia, neque veritas, neque agnitio Dei sit super terram, sed execratio, et mendacium, et caedes, et furtum, et adulterium diffusum est super terram. Sanguinem sanguini supermiscent. Idcirco terra lugebit cum universis incolis suis, cum bestiis agri, cum serpentibus terrae, cum volucribus coeli, et deficient pisces maris, ut nemo judicet, nemo revincat . De hoc ipso apud Esaiam: Numquid non valet manus Domini ut salvos faciat? aut gravavit aurem ut non exaudiat? Sed peccata vestra inter vos et Deum separant, et propter delicta vestra avertit faciem a vobis, ne misereatur. Manus enim vestrae inquinatae sunt sanguine, et digiti vestri in peccatis. Labia autem vestra locuta sunt facinus, et lingua vestra injustitiam meditatur. Nemo loquitur vera, neque est judicium verum. Fidunt in vanis et loquuntur inania qui parturiunt dolorem et pariunt facinus . Item apud Sophoniam: Defectione deficiat a facie terrae, dicit Dominus. Deficiat homo, et pecudes deficiant, volucres coeli et pisces maris, et auferam iniquos a facie terrae .
3.48 That it arises from our fault and our desert that we suffer, and do not perceive God's help in everything PL 4, 759
47. That it arises from our fault and our desert that we suffer, and do not perceive God’s help in everything.
In Hosea: “Hear ye the word of the Lord, ye children of Israel: because judgment is from the Lord against the inhabitants of the earth, because there is neither mercy nor truth, nor acknowledgment of God upon the earth; but cursing, and lying, and slaughter, and theft, and adultery is scattered abroad upon the earth: they mingle blood to blood. Therefore the land shall mourn, with all its inhabitants, with the beasts of the field, with the creeping things of the earth, with the birds of heaven; and the fishes of the sea shall fail: so that no man may judge, no man may refute.” Of this same thing in Isaiah: “Is not the Lord’s hand strong to save, or has He weighed down His ear that He may not hear? But your sins separate between you and God; and on account of your iniquities He turns away His face from you, lest He should pity. For your hands are polluted with blood, and your fingers with sins; and your lips have spoken wickedness, and your tongue devises unrighteousness. No one speaks true things, neither is judgment true. They trust in vanity, and speak emptiness, who conceive sorrow, and bring forth wickedness.” Also in Zephaniah: “In failing, let it fail from the face of the earth, saith the Lord. Let man fail, and cattle; let the birds of heaven fail, and the fishes of the sea; and I will take away the unrighteous from the face of the earth.”
In Psalmo XIII: Qui pecuniam suam non dedit in foenore, et munera super innocentes non accepit. Qui ista fecerit non commovebitur in aeternum. Item apud Ezechielem: Homo autem qui erit justus hominem non opprimet et pignus debitoris reddet, et rapinam non faciet, et panem suum esurienti dabit, et nudum operiet, et pecuniam suam in usuram non dabit . Item in Deuteronomio: Non foenerabis fratri tuo usura pecuniae et usura ciborum .
3.49 That we must not take usury PL 4, 759
In the thirteenth Psalm: “He that hath not given his money upon usury, and has not received gifts concerning the innocent. He who doeth these things shall not be moved for ever.” Also in Ezekiel: “But the man who will be righteous, shall not oppress a man, and shall return the pledge of the debtor, and shall not commit rapine, and shall give his bread to the hungry, and shall cover the naked, and shall not give his money for usury.” Also in Deuteronomy: “Thou shalt not lend to thy brother with usury of money, and with usury of victuals.”
In Evangelio cata Lucam: Si diligitis qui vos diligunt, quae est vobis gratia? Et peccatores enim diligunt eos qui se diligunt . Item cata Matthaeum: Diligite inimicos vestros, et orate pro his qui vos persequuntur, ut sitis filii Patris vestri qui in coelis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos .
3.50 That even our enemies must be loved PL 4, 760
In the Gospel according to Luke: “If ye love those who love you, what thank have ye? For even sinners love those who love them.” Also according to Matthew: “Love your enemies, and pray for those who persecute you, that ye may be the children of your Father who is in heaven, who maketh His sun to rise upon the good and the evil, and giveth rain upon the righteous and the unrighteous.”
Apud Salomonem in Proverbiis: In aures imprudentis noli quidquam dicere, ne, quando audierit, irrideat sensatos sermones tuos . Item in Evangelio cata Matthaeum: Ne dederitis sanctum canibus, neque miseritis margaritas vestras ante porcos, ne forte inculcent ea pedibus suis et conversi elidant vos .
3.51 That the sacrament of faith must not be profaned PL 4, 760
In Solomon, in the Proverbs: “Say not anything in the ears of a foolish man; lest, when he hears it, he may mock at thy wise words.” Also in the Gospel according to Matthew: “Give not that which is holy to dogs; neither cast ye your pearls before the swine, lest perchance they trample them down with their feet, and turn again and crush you.”
Apud Salomonem in Ecclesiastico: Noli te extollere in faciendo opere tuo . Item in Evangelio cata Lucam: Quis vestrum habens servum arantem aut pastorem, et venienti de agro dicit continuo: Transi, recumbe? Sed dicit illi: Para aliquid quod coenem, et accingere, et ministra mihi donec manducem et bibam; et postea tu manducabis et bibes. Numquid habet gratiam servo illi quia fecit quae ei imperata sunt? Sic itaque et vos, cum perfeceritis quae vobis imperata sunt, dicite: Servi supervacui sumus, quod habuimus facere fecimus .
3.52 That no one should be uplifted in his labour PL 4, 760
In Solomon, in Ecclesiasticus: “Extol not thyself in doing thy work.” Also in the Gospel according to Luke: “Which of you, having a servant ploughing, or a shepherd, says to him when he cometh from the field, Pass forward and recline? But he says to him, Make ready somewhat that I may sup, and gird thyself, and minister to me, until I eat and drink; and afterwards thou shalt eat and drink? Does he thank that servant because he has done what was commanded him? So also ye, when ye shall have done that which is commanded you, say, We are unprofitable servants; we have done what we had to do.”
In Deuteronomio: Ecce dedi ante faciem tuam vitam et mortem, bonum et malum. Elige vitam tibi, ut vivas . Item apud Esaiam: Et si volueritis et audieritis me, bona terrae edetis. Si autem nolueritis, et non audieritis me, gladius vos consumet. Os enim Domini locutum est ista . Item in Evangelio cata Lucam: Regnum Dei intra vos est .
3.53 That the liberty of believing or of not believing is placed in free choice PL 4, 760
In Deuteronomy: “Lo, I have set before thy face life and death, good and evil. Choose for thyself life, that thou mayest live.” Also in Isaiah: “And if ye be willing, and hear me, ye shall eat the good of the land. But if ye be unwilling, and will not hear me, the sword shall consume you. For the mouth of the Lord hath spoken these things.” Also in the Gospel according to Luke: “The kingdom of God is within you.”
In Epistola Pauli ad Corinthios prima: Videmus nunc per speculum in aenigmate, tunc autem facie ad faciem. Nunc scio ex parte, tunc autem cognoscam sicut et ego cognitus sum . Item apud Salomonem in Sapientia: Et in simplicitate cordis quaerite illum . Item apud eumdem: Qui ambulat simpliciter, ambulat fidenter . Item apud eumdem: Altiora te ne quaesieris, et fortiora te ne scrutatus fueris . Item in Salomone: Noli esse multum justus, et noli argumentari plus quam oportet . Item apud Esaiam: Vae qui arguti sunt in semetipsis . Item in Machabaeis: Daniel in sua simplicitate liberatus est de ore leonum . Item in Epistola Pauli ad Romanos: O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt judicia ejus, et quam investigabiles viae ejus! Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? vel quis prior dedit ei, et retribuetur illi? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia, ipsi claritas in saecula saeculorum . Item ad Timotheum: Stultas autem et ineruditas quaestiones devita, sciens quia lites generant. Servum autem Dei non oportet litigare, sed mitem esse ad omnes .
3.54 That the secrets of God cannot be seen through, and therefore that our faith ought to be simple PL 4, 761
In the first Epistle of Paul to the Corinthians: “We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known.” Also in Solomon, in Wisdom: “And in simplicity of heart seek Him.” Also in the same: “He who walketh with simplicity, walketh trustfully.” Also in the same: “Seek not things higher than thyself, and look not into things stronger than thyself.” Also in Solomon: “Be not excessively righteous, and do not reason more than is required.” Also in Isaiah: “Woe unto them who are convicted in themselves.” Also in the Maccabees: “Daniel in his simplicity was delivered from the mouth of the lions.” 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.” Also to Timothy: “But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men.”
Apud Job: Quis enim mundus a sordibus? Nec unus, etiamsi unius diei sit vita ejus in terra . Item in Psalmo: Ecce in iniquitatibus conceptus sum, et in delictis concepit me mater mea . Item in Epistola Joannis: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est .
3.55 That no one is without filth and without sin PL 4, 761
In Job: “For who is pure from filth? Not one; even if his life be of one day on the earth.” Also in the fiftieth Psalm: “Behold, I was conceived in iniquities, and in sins hath my mother conceived me.” Also in the Epistle of John: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”
In Psalmo LII: Qui hominibus placent 320 confusi sunt, quia Deus nihil fecit illos. Item in Epistola Pauli ad Galatas: Si hominibus placere vellem, Christi servus non essem .
3.56 That we must not please men, but God PL 4, 761
In the fifty-second Psalm: “They that please men are confounded, because God hath made them nothing.” Also in the Epistle of Paul to the Galatians: “If I wished to please men, I should not be the servant of Christ.”
In Sapientia Salomonis: In omni loco speculantur oculi Dei bonos et malos . Item apud Hieremiam: Ego Deus approximans, et non Deus de longinquo. Si absconditus fuerit homo in absconditis, ergo ego non videbo eum? Nonne coelum et terram ego impleo, dicit Dominus . Item in Basilion I: Homo videt in facie, Deus autem in corde . Item in Apocalypsi: Et scient omnes ecclesiae quia ego sum scrutator renis et cordis, et dabo unicuique vestrum secundum opera sua . Item in Psalmo XVIII: Delicta quis intelligit? Ab occultis meis munda me, Domine . Item in Epistola Pauli ad Corinthios secunda: Omnes nos manifestari oportet ante tribunal Christi, ut reportet unusquisque sui corporis propria secundum quae egit, sive bona, sive mala .
3.57 That nothing that is done is hidden from God PL 4, 762
In the Wisdom of Solomon: “In every place the eyes of God look upon the good and evil.” Also in Jeremiah: “I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.” Also in the first of Kings: “Man looketh on the face, but God on the heart.” Also in the Apocalypse: “And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works.” Also in the eighteenth Psalm: “Who understands his faults? Cleanse Thou me from my secret sins, O Lord.” Also in the second Epistle of Paul to the Corinthians: “We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil.”
In Psalmo CXVII: Emendans emendavit me Dominus, et morti non tradidit me . Item in Psalmo LXXXVIII: Visitabo in virga facinora eorum et in flagellis delicta eorum. Misericordiam autem meam non dispergam ab eis . Item apud Malachiam: Et sedebit conflans et expurgans sicut aurum et argentum, et emundabit filios Levi . Item in Evangelio: Non exibis inde donec exsolvas novissimum quadrantem .
3.58 That the believer is amended and reserved PL 4, 762
In the cxviith Psalm: “The Lord amending hath amended me, and hath not delivered me to death.” Also in the eighty-eighth Psalm: “I will visit their transgressions with a rod, and their sins with scourges. But my mercy will I not scatter away from them.” Also in Malachi: “And He shall sit melting and purifying, as it were, gold and silver; and He shall purify the sons of Levi.” Also in the Gospel: “Thou shalt not go out thence until thou pay the uttermost farthing.”
In Genesi: Tunc dixit Dominus ad Adam: Quia exaudisti vocem uxoris tuae, et manducasti ex illa arbore de qua sola praeceperam tibi ne manducares, maledicta terra erit in omnibus operibus tuis. In tristitia et gemitu edes ex ea omnibus diebus vitae tuae. Spinas et tribulos ejiciet tibi, et edes pabulum agri in sudore vultus tui. Edes panem tuum donec revertaris in terram de qua et sumptus es: quia terra es, et in terram ibis . Item illic: Et complacuit Enoch Deo; et non est inventus postmodum, quia Deus illum transtulit . Et apud Esaiam: Omnis caro foenum, et omnis claritas ejus ut flos foeni. Aruit foenum, et flos decidit. Sermo autem Domini manet in aeternum . Apud Ezechielem: Ipsi dicunt: Arida facta sunt ossa nostra, periit spes nostra, exspiravimus; propterea prophetiza, et dic : Haec dicit Dominus: Ecce ego aperio monumenta vestra, et educam vos de monumentis vestris, et inducam vos in terram Israel. Et dabo Spiritum meum in vos, et vivetis. Et ponam vos in terram vestram, et cognoscetis quoniam ego Dominus locutus sum, et faciam, dicit Dominus . Item in Sapientia Salomonis: Raptus est ne malitia mutaret intellectum illius. Placita enim erat Deo anima illius . Item in Psalmo LXXXIII: Quam dilectissimae habitationes tuae, Deus virtutum! Desiderat et properat anima mea ad atria Dei . Et in Epistola Pauli ad Thessalonicenses: Nolumus autem vos ignorare, fratres, de dormientibus, ne contristemini sicut et caeteri, qui spem non habent. Si enim credimus quia Jesus mortuus est et resurrexit, sic et Deus eos qui dormierunt in Jesu adducet cum eo . Item ad Corinthios I: Stulte, tu quod seminas non vivificatur nisi prius mortuum fuerit. Et iterum: Stella a stella differt in claritate, sic et resurrectio. Seminatur corpus in corruptione, resurgit sine corruptela. Seminatur in ignominia, resurgit in gloria. Seminatur in infirmitate, resurgit in virtute. Seminatur corpus animale, resurgit spiritale . Et iterum: Oportet enim corruptivum istud induere incorruptionem et mortale hoc induere immortalitatem.321 Cum autem corruptivum hoc induerit incorruptionem, et mortale hoc induerit incorruptionem, tunc fiet verbum quod scriptum est: Absorpta est mors in contentionem. Ubi est, mors, aculeus tuus? ubi est, mors, contentio tua? Item in Evangelio cata Joannem: Pater, quos dedisti mihi, volo ut ubi ego fuero et ipsi sint mecum, et videant claritatem meam quam mihi dedisti ante constitutionem mundi . Item cata Lucam: Nunc dimittis servum tuum, Domine, secundum verbum tuum, in pace, quia viderunt oculi mei salutare tuum . Item cata Joannem: Si me dilexissetis, gauderetis quoniam vado ad Patrem, quia Pater major me est .
3.59 That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection PL 4, 763
In Genesis: “Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shalt eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shalt go.” Also in the same place: “And Enoch pleased God, and was not found afterwards: because God translated him.” And in Isaiah: “All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever.” In Ezekiel: “They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord.” Also in the Wisdom of Solomon: “He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God.” Also in the eighty-third Psalm: “How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God.” And in the Epistle of Paul to the Thessalonians: “But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him.” Also in the first Epistle to the Corinthians: “Thou fool, that which thou sowest is not quickened except it have first died.” And again: “Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body.” And again: “For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed into striving. Where, O death, is thy sting? Where, O death, is thy striving?” Also in the Gospel according to John: “Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world.” Also according to Luke: “Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation.” Also according to John: “If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I.”
In Sapientia Salomonis: Omnia idola nationum aestimaverunt deos, quibus neque oculorum usus est ad videndum, neque nares ad percipiendum spiritum, neque aures ad audiendum, neque digiti in manibus ad contrectandum, sed et pedes eorum pigri ad ambulandum. Homo enim fecit illos, et qui spiritum mutuatus est, is finxit illos. Nemo autem sibi similem homo poterit deum fingere. Cum sit enim mortalis, mortuum fingit manibus iniquis. Melior est autem ipse iis quos colit; quoniam ipse quidem vixit, illi numquam . De hoc ipso: Neque opera attendentes cognoverunt quis esset artifex, sed aut ignem, aut spiritum, aut citatum aerem, aut gyrum stellarum, aut nimiam aquam, aut solem et lunam, rectores orbis terrae deos putaverunt: quorum si propter speciem hoc aestimaverunt, sciant quanto his Dominus sit speciosior: aut si virtutes et opera eorum mirati sunt, intelligant ab ipsis quoniam qui haec constituit fortia fortior est illis . Item in Psalmo CXXXIV: Idola gentium argentum et aurum, opus manuum hominum. Os habent, et non loquuntur, oculos habent, et non vident, aures habent, et non audiunt. Neque enim est spiritus in ore eorum. Similes fiant illis qui faciunt ea et omnes qui confidunt in illis . Item in Psalmo XCV: Omnes dii gentium daemonia, Dominus autem coelos fecit . Item in Exodo: Non facietis vobis deos argenteos neque aureos . Et iterum: Non facies tibi idolum nec cujusquam similitudinem . Item in Hieremia: Haec dicit Dominus: Secundum vias gentium nolite incedere, quia timent illa in personis suis, quia legitima gentium vacua sunt. Lignum de saltu excisum opus fabri, et conflatum aurum et argentum speciose composita sunt, in martulis et in clavis confirmaverunt illa, et non movebuntur, quia confixibilia sunt. Argentum appositum est a Tharsis. Venit aurum Moab. Opera artificum omnia. Hyacinthum et purpura vestient eam. Tollentes tollent ea, quia non prodient. Nolite timere ea, quia malum non faciunt, et bonum non est in illis. Sic dicite: Dii qui coelum et terram non fecerunt intereunt a terra et de sub coelo isto. Exhorruit coelum in hoc et abhorruit multum magis vehementer, dicit Dominus. Haec maligna fecit plebs mea. Dereliquerunt fontem aquae vivae, et effoderunt sibi laqueos detritos qui non poterant aquam continere. Verberavit te dilectio tua, et nequitia tua accusabit te. Et scito et vide quia amarum tibi erit quod dereliqueris me, dicit Dominus Deus tuus, et non speraveris in me, dicit Dominus Deus tuus, quia in saeculum contribulasti jugum meum et dirupisti vincula tua, et dixisti: Non serviam, sed ibo super omnem montem excelsum et super omnem collem altum et super omne lignum umbrosum. Ibi confundar in fornicatione. Ligno et lapidi dixerunt quia pater meus es tu, et lapidi, Tu genuisti me. Et converterunt ad me dorsum, et non faciem suam . In Esaia: Cecidit vel dissolutus est draco. Facta sunt sculptilia eorum ut bestiae et pecora. Auferetis322 illa collo ligata quasi sarcinam laborantes et esurientes et non valentes . Et iterum: Collecti simul non poterunt salvari de bello. Ipsi autem captivi ducti sunt tecum . Et iterum: Cui me assimilastis? Videte et intelligite quia erratis corde, qui committitis aurum de sacculo et argentum in statera ponderatis in pondera conducentes. Artifices fecerunt manu facta, et inclinantes se adoraverunt illud et levaverunt in humeris, et sic ambulabant. Si autem posuerint illa, loco manebunt, et non movebuntur; et qui clamaverint ad illa non audient, a malis non salvabunt eos. Item in Hieremia: Dominus, qui fecit coelum et terram, in virtute correxit orbem terrae, in sua prudentia extendit coelum, et multitudinem aquarum in coelo, perduxit nubes ab extremo terrae, fulgura in nubibus. Et ejecit ventos de thesauris suis. Infatuatus est omnis homo ab scientia sua, confusus est omnis artifex in sculptilibus suis, quia falsum conflavit. Non est spiritus in illis. Vacuata sunt opera inclusa, in tempore conspectionis illorum peribunt. Et in Apocalypsi: Et sextus Angelus tuba cecinit. Et audivi unum ex quatuor angulis arcae aureae quae est in conspectu Dei dicentem sexto Angelo qui habebat tubam: Solve quatuor Angelos ligatos super flumen magnum Euphratem. Et soluti sunt quatuor Angeli qui erant parati in horam et diem et mensem et annum, ut occiderent tertiam partem hominum, et numerus exercituum equestrium dismiriades myriadon. Audivi numerum eorum. Et sic vidi equos in visu et sedentes super eos habentes loricas igneas et hyacinthinas et sulphureas, et capita equorum, et ex ore eorum exiit ignis et fumus et sulphur. A tribus plagis istis occisa est tertia pars hominum ex igne et fumo et sulphure quod exiit de ore eorum, est et in caudis eorum. Caudae enim eorum similes anguillis, habentes enim capita, et in eis nocent. Et reliqui hominum qui non sunt occisi in istis plagis, nec poenitentiam egerunt opera factorum manuum suarum, ut non adorent daemonia et idola, id est simulacra aurea et argentea et aerea et lapidea et lignea, quae neque videre possunt neque ambulare, et non egerunt poenitentiam homicidiorum suorum. Item illic: Et tertius Angelus secutus est eos dicens in voce magna: Si quis adorat bestiam et simulacrum ejus, et accepit inscriptionem in fronte sua aut super manum suam, hic bibet de vino irae ejus et punietur igne et sulphure sub oculis Angelorum sanctorum et sub oculis Agni, et fumus tormentorum eorum in saecula saeculorum ascendet .
3.60 Of the idols which the Gentiles think to be gods PL 4, 766
In the Wisdom of Solomon: “All the idols of the nations they counted gods, which neither have the use of their eyes for seeing, nor their nostrils to receive breath, nor their ears for hearing, nor the fingers on their hands for handling; but their feet also are slow to walk. For man made them; and he who has borrowed his breath, he fashioned them. But no man will be able to fashion a god like to himself. For since he is mortal, he fashioneth a dead thing with wicked hands. But he himself is better than they whom he worships, since he indeed lived, but they never.” On this same matter: “Neither have they who have regarded the works known who was the artificer, but have thought that either fire, or wind, or the rapid air, or the circle of the stars, or the abundant water, or the sun and moon, were the gods that rule over the world; and if, on account of the beauty of these, they have thought thus, let them know how much more beautiful than these is the Lord; or if they have admired their powers and operations, let them perceive from these very things that He who has established these mighty things is stronger than they.” Also in the cxxxivth Psalm: “The idols of the nations are silver and gold, the work of men’s hands. They have a mouth, and speak not; they have eyes, and see not; they have ears, and hear not; and neither is there any breath in their mouth. Let them who make them become like unto them, and all those who trust in them.” Also in the ninety-fifth Psalm: “All the gods of the nations are demons, but the Lord made the heavens.” Also in Exodus: “Ye shall not make unto yourselves gods of silver nor of gold.” And again: “Thou shalt not make to thyself an idol, nor the likeness of any thing.” Also in Jeremiah: “Thus saith the Lord, Walk not according to the ways of the heathen; for they fear those things in their own persons, because the lawful things of the heathen are vain. Wood cut out from the forest is made the work of the carpenter, and melted silver and gold are beautifully arranged: they strengthen them with hammers and nails, and they shall not be moved, for they are fixed. The silver is brought from Tharsis, the gold comes from Moab. All things are the works of the artificers; they will clothe it with blue and purple; lifting them, they will carry them, because they will not go forward. Be not afraid of them, because they do no evil, neither is there good in them. Say thus, The gods that have not made the heaven and the earth perish from the earth, and from under this heaven. The heaven hath trembled at this, and hath shuddered much more vehemently, saith the Lord. These evil things hath my people done. They have forsaken the fountain of living water, and have dug out for themselves worn-out wells, which could not hold water. Thy love hath smitten thee, and thy wickedness shall accuse thee. And know and see that it shall be a bitter thing for thee that thou hast forsaken me, saith the Lord thy God, and thou hast not hoped in me, saith thy Lord. Because of old time thou hast resented my yoke, and hast broken thy bonds, and hast said, I will not serve, but I will go upon every lofty mountain, and upon every high hill, and upon every shady tree: there I will be confounded with fornication. To the wood and to the stone they have said, Thou art my father; and to the stone, Thou hast begotten me: and they turned to me their back, and not their face.” In Isaiah: “The dragon hath fallen or is dissolved; their carved works have become as beasts and cattle. Labouring and hungry, and without strength, ye shall bear them bound upon your neck as a heavy burden.” And again: “Gathered together, they shall not be able to be saved from war; but they themselves have been led captive with thee.” And again: “To whom have ye likened me? See and understand that ye err in your heart, who lavish gold out of the bag, and weigh silver in the balance, bringing it up to the weight. The workmen have made with their hand the things made; and, bowing themselves, they have adored it, and have raised it on their shoulders: and thus they walked. But if they should place them down, they will abide in their place, and will not be moved; and they will not hear those who cry unto them: they will not save them from evils.” Also in Jeremiah: “The Lord, who made heaven and earth, in strength hath ordered the world, in His wisdom hath stretched forth the heaven, and the multitude of the waters in the heaven. He hath brought out the clouds from the end of the earth, the lightnings in the clouds; and He hath brought forth the winds from His treasures. Every man is made foolish by his knowledge, every artificer is confounded by his graven images; because he hath molten a falsehood: there is no breath in them. The works shut up in them are made vain; in the time of their consideration they shall perish.” And in the Apocalypse: “And the sixth angel sounded with his trumpet. And I heard one of the four corners of the golden ark, which is in the presence of God, saying to the sixth angel who had the trumpet, Loose the four angels which are bound upon the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, to slay the third part of men; and the number of the army of the horsemen was two hundred thousand of thousand: I heard the number of them. And then I saw the horses in the vision, and those that sate upon them, having breastplates of fire, and of hyacinth, and of sulphur: and the heads of the horses (as the heads of lions); and out of their mouth went fire, and smoke, and sulphur. By these three plagues the third part of men was slain, by the fire, and the smoke, and the sulphur which went forth from their mouth, and is in their tails: for their tails were like unto eels; for they had heads, and with them they do mischief. And the rest of the men who were not slain by these plagues, nor repented of the works of the deeds of their hands, that they should not worship demons and idols, that is, images of gold, and of silver, and of brass, and of stone, and of wood, which can neither see nor walk, repented not also of their murders.” Also in the same place: “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and hath received his mark in his forehead or upon his hand, the same shall drink of the wine of His wrath, and shall be punished with fire and sulphur, under the eyes of the holy angels, and under the eyes of the Lamb; and the smoke of their torments shall ascend up for ever and ever.”
Apud Esaiam: Edamus et bibamus, cras enim moriemur. Non remittetur vobis peccatum istud quoadusque moriamini . Item in Exodo: Et consedit populus manducare et bibere, et surrexerunt ludere . Paulus ad Corinthios prima: Cibus nos non commendat Deo; neque, si manducaverimus, abundabimus; neque, si non manducaverimus, egebimus . Et iterum: Cum convenitis ad manducandum, invicem exspectate. Si quis esurit, domi manducet, ut non ad judicium conveniatis . Item ad Romanos: Non est regnum Dei esca et potus, sed justitia et pax et gaudium in Spiritu sancto . In Evangelio cata Joannem: Ego cibum habeo quem vos non nostis. Meus cibus est ut faciam voluntatem ejus qui me misit et perficiam opus ejus .
3.61 That too great lust of food is not to be desired PL 4, 766
In Isaiah: “Let us eat and drink, for to-morrow we shall die. This sin shall not be remitted to you even until ye die.” Also in Exodus: “And the people sate down to eat and drink, and rose up to play.” Paul, in the first to the Corinthians: “Meat commendeth us not to God; neither if we eat shall we abound, nor if we eat not shall we want.” And again: “When ye come together to eat, wait one for another. If any is hungry, let him eat at home, that ye may not come together for judgment.” Also to the Romans: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” In the Gospel according to John: “I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work.”
Apud Salomonem in Ecclesiastico: Qui diligit argentum, non satiabitur argento . Item in Proverbiis: Captans annonam maledictus in plebe est. Benedictio autem in ejus capite est qui communicat . Item apud Esaiam: Vae qui conjungunt domum ad domum et agrum ad agrum continuant, ut auferant proximo suo aliquid. Numquid 323 habitabitis soli super terram ? Item apud Sophoniam: Aedificabunt domos, et non inhabitabunt, et instituent vineas, et non bibent vinum earum, quia prope est dies Domini . Item in Evangelio cata Lucam: Quid enim prodest homini lucrifacere totum mundum, se ipsum autem perdere ? Et iterum: Dixit autem illi Dominus: Stulte, hac nocte expostulatur anima tua. Quae ergo parasti, cujus erunt ? Et iterum: Commemorare quoniam percepisti bona in vita tua, et Lazarus similiter mala. Nunc vero hic rogatur, tu autem doles . Et in Actibus Apostolorum: Dixit autem Petrus ad eum: Argentum quidem et aurum non est mihi. Quod autem habeo, hoc tibi do: In nomine Jesu Christi Nazareni surge et ambula. Et apprehensa manu ejus dextera, excitavit eum . Item ad Timotheum prima: Nihil intulimus in hunc mundum, verum nec auferre quid possumus. Habentes itaque exhibitionem et tegumentum, his contenti simus. Qui autem volunt divites fieri, incidunt in tentationem et muscipulam et desideria multa et nocentia, quae mergunt hominem in perditionem et in interitum. Radix enim omnium malorum est cupiditas, quam quidam appetentes naufragaverunt a fide et inseruerunt se doloribus multis .
3.62 That the lust of possessing, and money, are not to be sought for PL 4, 767
In Solomon, in Ecclesiasticus: “He that loveth silver shall not be satisfied with silver.” Also in Proverbs: “He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it.” Also in Isaiah: “Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth?” Also in Zephaniah: “They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near.” Also in the Gospel according to Luke: “For what does it profit a man to make a gain of the whole world, but that he should lose himself?” And again: “But the Lord said unto him, Thou fool, this night thy soul is required of thee. Whose, then, shall those things be which thou hast provided?” And again: “Remember that thou hast received thy good things in this life, and likewise Lazarus evil things. But now he is besought, and thou grievest.” And in the Acts of the Apostles: “But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up.” Also in the first to Timothy: “We brought nothing into this world, but neither can we take anything away. Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows.”
Apud Tobiam: Uxorem accipe ex semine parentum tuorum, et noli sumere alienam mulierem quae non est ex tribu parentum tuorum . Item in Genesi: Mittit puerum suum Abraham, ut de semine suo accipiat Rebeccam filio ejus Isaac . Item in Esdra satis non fuit Deo, cum vastarentur Judaei, nisi alienigenas uxores cum filiis quoque quos ex illis procreaverant reliquissent . Item in Epistola Pauli ad Corinthios prima: Mulier vincta est quamdiu vivit vir ejus Si autem dormierit, liberata est, ut cui vult nubat, tantum in Domino. Felicior autem erit, si sic permanserit . Et iterum: Nescitis quoniam corpora vestra membra Christi sunt? Auferens membra Christi, faciam membra fornicariae? Absit. Aut nescitis quia qui conglutinatur fornicariae unum corpus sunt? Erunt enim duo in una carne. Qui autem se conjunxerit Domino, unus spiritus est . Item ad Corinthios secunda: Nolite conjungi cum infidelibus. Quae autem participatio est justitiae et iniquitati? aut quae est communicatio luci ad tenebras ? Item de Salomone in Basilion tertio: Et averterunt uxores alienigenae cor ejus post deos suos .
3.63 That marriage is not to be contracted with Gentiles PL 4, 768
In Tobias: “Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents.” Also in Genesis, Abraham sends his servant to take from his seed Rebecca, for his son Isaac. Also in Esdras, it was not sufficient for God when the Jews were laid waste, unless they forsook their foreign wives, with the children also whom they had begotten of them. Also in the first Epistle of Paul to the Corinthians: “The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus.” And again: “Know ye not that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit.” Also in the second to the Corinthians: “Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness?” Also concerning Solomon in the third book of Kings: “And foreign wives turned away his heart after their gods.”
In Epistola Pauli ad Corinthios prima: Omne delictum quodcumque fecerit homo extra corpus est. Qui autem fornicatur, in corpus suum peccat. Non estis vestri. Empti enim estis pretio magno. Clarificate et portate Dominum in corpore vestro .
3.64 That the sin of fornication is grievous PL 4, 768
In the first Epistle of Paul to the Corinthians: “Every sin whatsoever a man doeth is outside the body; but he who committeth fornication sinneth against his own body. Ye are not your own, for ye are bought with a great price. Glorify and bear the Lord in your body.”
Paulus ad Galatas: Caro concupiscit adversus spiritum, et spiritus adversus carnem. Haec enim invicem adversantur sibi, ut non quae vultis ipsa faciatis. Manifesta sunt autem facta carnis; quae sunt, adulteria, fornicationes, immunditiae, spurcitiae, idololatriae, veneficia, homicidia, inimicitiae, contentiones, aemulationes, animositates, provocationes, simultates, dissensiones, haereses, invidiae, ebrietates, comessationes, et his similia. Quae praedico, quia qui talia agunt, regnum Dei non possidebunt. Fructus autem spiritus est charitas, gaudium, pax, magnanimitas, bonitas, fides, mansuetudo, continentia, castitas. Qui enim sunt Christi carnem suam crucifixerunt cum vitiis et concupiscentiis .
3.65 What are those carnal things which beget death, and what are the spiritual things which lead to life PL 4, 769
Paul to the Galatians: “The flesh lusteth against the Spirit, and the Spirit against the flesh: for these are contrary the one to the other, that ye cannot do even those things which ye wish. But the deeds of the flesh are manifest, which are: adulteries, fornications, impurities, filthiness, idolatries, sorceries, murders, hatreds, strifes, emulations, animosities, provocations, hatreds, dissensions, heresies, envyings, drunkenness, revellings, and such like: with respect to which I declare, that they who do such things shall not possess the kingdom of God. But the fruit of the Spirit is charity, joy, peace, magnanimity, goodness, faith, gentleness, continency, chastity. For they who are Christ’s have crucified their flesh, with its vices and lusts.”
In Epistola Pauli ad Corinthios prima: Neque fornicarii, neque idolis servientes, neque adulteri, neque molles, neque masculorum 324 appetitores, neque fures, neque fraudatores, neque ebriosi, neque maledici, neque raptores regnum Dei consequentur. Et haec quidem fuistis; sed abluti estis, sed sanctificati estis in nomine Domini Jesu nostri Christi et in Spiritu Dei nostri .
3.66 That all sins are put away in baptism PL 4, 769
In the first Epistle of Paul to the Corinthians: “Neither fornicators, nor those who serve idols, nor adulterers, nor effeminate, nor the lusters after mankind, nor thieves, nor cheaters, nor drunkards, nor revilers, nor robbers, shall obtain the kingdom of God. And these things indeed ye were: but ye are washed, but ye are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God.”
Apud Hieremiam: Et dabo vobis pastores secundum cor meum, et pascent oves pascentes cum disciplina . Item apud Salomonem in Proverbiis: Fili, ne neglexeris disciplinam Dei, neque defeceris ab eo correptus. Quem enim Deus diligit corripit . Item in Psalmo II: Continete disciplinam, ne forte irascatur Dominus, et pereatis a via recta. Cum exarserit cito ira ejus super vos, beati omnes qui confidunt in eo. . Item in Psalmo XLIX: Peccatori autem dicit Deus: At quid exponis justificationes meas, et assumis testamentum meum per os tuum? Tu autem odisti disciplinam, et abjecisti sermones meos retro? . Item in Sapientia Salomonis: Disciplinam qui abjicit infelix est .
3.67 That the discipline of God is to be observed in Church precepts PL 4, 769
In Jeremiah: “And I will give to you shepherds according to my own heart; and they shall feed the sheep, feeding them with discipline.” Also in Solomon, in the Proverbs: “My son neglect not the discipline of God, nor fail when rebuked by Him. For whom God loveth, He rebuketh.” Also in the second Psalm: “Keep discipline, lest perchance the Lord should be angry, and ye perish from the right way, when His anger shall burn up quickly against you. Blessed are all they who trust in Him.” Also in the forty-ninth Psalm: “But to the sinner saith God, For what dost thou set forth my judgments, and takest my covenant into thy mouth? But thou hatest discipline, and hast cast my words behind thee.” Also in the Wisdom of Solomon: “He who casteth away discipline is miserable.”
Paulus ad Timotheum secunda: Erit tempus quando sanam doctrinam non sustinebunt, sed secundum sua desideria coacervabunt sibi magistros prurientes in audiendo, scalpentes aures. Et a veritate quidem auditum avertent, ad fabulas autem convertentur .
3.68 That it was foretold that men should despise sound discipline PL 4, 770
Paul, in the second to Timothy: “There will be a time when they will not endure sound doctrine; but according to their own lusts will heap to themselves teachers itching in hearing, tickling their ears; and shall turn away their hearing indeed from the truth, but they shall be converted unto fables.”
Paulus ad Thessalonicenses: Praecipimus autem vobis in nomine Domini nostri Jesu Christi, ut discedatis ab omnibus fratribus ambulantibus inordinate et non secundum traditionem quam acceperunt a nobis . Item in Psalmo XLIX: Si videbas furem, simul currebas cum eo, et cum adulteris portionem tuam ponebas .
3.69 That we must depart from him who lives irregularly and contrary to discipline PL 4, 770
Paul to the Thessalonians: “But we have commanded you, in the name of Jesus Christ, that ye depart from all brethren who walk disorderly, and not according to the tradition which they have received from us.” Also in the forty-ninth Psalm: “If thou sawest a thief, at once thou rannest with him, and placedst thy portion with the adulterers.”
In Epistola Pauli ad Corinthios prima: Misit me Christus annuntiare, non in sermonis sapientia, ne inanis fiat crux Christi. Verbum enim crucis stultitia est iis qui pereunt, iis autem qui salvantur virtus Dei est. Scriptum est enim: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Ubi sapiens? ubi scriba? ubi conquisitor hujus saeculi? Nonne infatuavit Deus sapientiam hujus mundi? Quoniam quidem in sapientia Dei non cognovit mundus per sapientiam Deum, complacuit Deo per stultitiam praedicationis salvare credentes. Quoniam Judaei signa desiderant, et Graeci prudentiam quaerunt. Nos autem praedicamus Christum crucifixum, Judaeis quidem scandalum, Gentibus autem stultitiam, ipsis autem vocatis Judaeis et Graecis Christum Dei virtutem et Dei sapientiam . Et iterum: Nemo se decipiat. Si quis putat sapientem se esse in vobis, mundo huic stultus fiat, ut sit sapiens. Sapientia enim hujus mundi stultitia est apud Deum. Scriptum est enim: Reprehendes sapientes in astutia ipsorum . Et iterum: Dominus cognovit cogitationes sapientium, quia sunt stultae .
3.70 That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation PL 4, 770
In the first Epistle of Paul to the Corinthians: “Christ sent me to preach, not in wisdom of discourse, lest the cross of Christ should become of no effect. For the word of the cross is foolishness to those who perish; but to those who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and I will reprove the prudence of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? Since indeed, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God.” And again: “Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shalt rebuke the wise in their own craftiness.” And again: “The Lord knoweth the thoughts of the wise, that they are foolish.”
In Epistola Pauli ad Ephesios: Filii, obsequentes estote parentibus vestris. Hoc enim est justum. Honora patrem tuum et matrem tuam, quod est mandatum primum in promissione, ut bene sit tibi et sis longaevus super terram .
3.71 That we must obey parents PL 4, 771
In the Epistle of Paul to the Ephesians: “Children, be obedient to your parents: for this is right. Honour thy father and thy mother (which is the first command with promise), that it may be well with thee, and thou mayest be long-lived on the earth.”
Item illic: Et vos, patres, nolite in iracundiam mittere filios vestros, sed nutrite eos in disciplina et correptione Domini .
3.72 And that fathers also should not be harsh in respect of their children PL 4, 771
Also in the same place: “And, ye fathers, drive not your children to wrath: but nourish them in the discipline and rebuke of the Lord.”
In Epistola Pauli ad Ephesios: Servi, obedite dominis carnalibus cum metu et tremore 325 et in simplicitate cordis vestri sicut Christo, non ad oculum servientes, quasi hominibus placentes, sed quasi servi Dei. .
3.73 That servants, when they have believed, ought to serve their carnal masters the better PL 4, 771
In the Epistle of Paul to the Ephesians: “Servants, obey your fleshly masters with fear and trembling, and in simplicity of your heart, as to Christ; not serving for the eye, as if you were pleasing men; but as servants of God.”
Item illic: Et vos, domini, eadem facite ad eos, laxantes iracundiam, scientes quia et vester et ipsorum Dominus est in coelis, et exceptio personarum non est in illo .
3.74 Moreover, that masters should be the more gentle PL 4, 771
Also in the same place: “And, ye masters, do the same things to them, forbearing anger: knowing that both your Master and theirs is in heaven; and there is no choice of persons with Him.”
In Epistola Pauli ad Timotheum prima: Viduas honora quae vere sunt viduae. Quae autem delicata est vidua, vivens mortua est . Et iterum: Juniores autem viduas praeteri. Cum enim delicatae fuerint, in Christo nubere volunt, habentes judicium, quoniam primam fidem reprobaverunt .
3.75 That all widows that are approved are to be held in honour PL 4, 771
In the first Epistle of Paul to Timothy: “Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth.” And again: “But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith.”
Apostolus ad Timotheum prima: Si quis autem suorum, et maxime domesticorum, non agit curam, fidem denegat, et est deterior infideli . De hoc ipso apud Esaiam: Si videris nudum, vesti, et domesticos seminis tui non despicias . De quibus domesticis in Evangelio dictum est: Si patremfamilias dixerunt Beelzebub, quanto magis domesticos ejus ?
3.76 That every person ought to have care rather of his own people, and especially of believers PL 4, 771
The apostle in his first Epistle to Timothy: “But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel.” Of this same thing in Isaiah: “If thou shalt see the naked, clothe him; and despise not those who are of the household of thine own seed.” Of which members of the household it is said in the Gospel: “If they have called the master of the house Beelzebub, how much rather them of his household!”
Ad Timotheum prima: Adversus majorem natu accusationem ne receperis .
3.77 That an elder must not be rashly accused PL 4, 772
In the first to Timothy: “Against an elder receive not an accusation.”
In Epistola Pauli ad Timotheum prima: Peccantes coram omnibus corripe, ut et caeteri metum habeant .
3.78 That the sinner must be publicly reproved PL 4, 772
In the first Epistle of Paul to Timothy: “Rebuke them that sin in the presence of all, that others also may be afraid.”
Ad Titum: Haereticum hominem post unam correptionem devita, sciens quoniam perversus est hujusmodi et peccat, et est a semetipso damnatus . De hoc ipso in Epistola Joannis: Ex nobis exierunt, sed non fuerunt ex nobis. Si enim fuissent ex nobis, mansissent utique nobiscum . Item ad Timotheum secunda: Sermo eorum ut cancer serpit .
3.79 That we must not speak with heretics PL 4, 772
To Titus: “A man that is an heretic, after one rebuke avoid; knowing that one of such sort is perverted, and sinneth, and is by his own self condemned.” Of this same thing in the Epistle of John: “They went out from among us, but they were not of us; for if they had been of us, they would doubtless have remained with us.” Also in the second to Timothy: “Their word doth creep as a canker.”
In Epistola Joannis: Si cor nostrum nos non reprehendat, fiduciam habemus ad Deum, et quodcumque petierimus accipiemus ab eo . Item in Evangelio cata Matthaeum: Beati mundo corde, quoniam ipsi Deum videbunt . Item in Psalmo XXIII: Quis ascendet in montem Domini, aut quis stabit in loco sancto ejus? Innocens manibus et mundo corde .
3.80 That innocency asks with confidence, and obtains PL 4, 772
In the Epistle of John: “If our heart blame us not, we have confidence towards God; and whatever we ask, we shall receive from Him.” Also in the Gospel according to Matthew: “Blessed are they of a pure heart, for they shall see God.” Also in the twenty-third Psalm: “Who shall ascend into the hill of the Lord? or who shall stand in His holy place? The innocent in hands and of a pure heart.”
In Evangelio cata Joannem dixit Jesus: Nullam haberes potestatem adversus me, nisi data tibi esset desuper . Item in Basilion tertio: Et excitavit Dominus Satanan ipsi Salomoni . Item in Job prius Deus permisit, et tunc diabolo licuit . Et in Evangelio Dominus ante permisit, dicendo Judae: Quod facis fac celerius . Item apud Salomonem in Proverbiis: Cor regis in manu Dei .
3.81 That the devil has no power against man unless God have allowed it PL 4, 772
In the Gospel according to John: “Jesus said, Thou couldest have no power against me, unless it were given thee from above.” Also in the third of Kings: “And God stirred up Satan against Solomon himself.” Also in Job, first of all God permitted, and then it was allowed to the devil; and in the Gospel, the Lord first permitted, by saying to Judas, “What thou doest, do quickly.” Also in Solomon, in the Proverbs: “The heart of the king is in God’s hand.”
In Levitico: Non dormiet merces mercenarii tui apud te usque in mane .
3.82 That wages be quickly paid to the hireling PL 4, 772
In Leviticus: “The wages of thy hireling shall not sleep with thee until the morning.”
In Deuteronomio: Non ominemini, neque auguremini .
3.83 That divination must not be used PL 4, 773
In Deuteronomy: “Do not use omens nor auguries.”
In Levitico: Non facietis cirrum ex coma capitis vestri .
3.84 That a tuft of hair is not to be worn on the head PL 4, 773
In Leviticus: “Ye shall not make a tuft from the hair of your head.”
Non corrumpetis effigiem barbae vestrae .
3.85 That the beard must not be plucked PL 4, 773
“Ye shall not deface the figure of your beard.”
In Levitico: A facie senioris exsurges, et honorabis personam presbyteri .
3.86 That we must rise when a bishop or a presbyter comes PL 4, 773
In Leviticus: “Thou shalt rise up before the face of the elder, and shall honour the person of the presbyter.”
In Ecclesiastico apud Salomonem: Scindens ligna periclitabitur 326 in eis, si exciderit ferrum . Item in Exodo: In domo una comedetur, non ejicietis de domo carnem foras . Item in Psalmo CXXXII: Ecce quam bonum et quam jucundum habitare fratres in unum ! Item in Evangelio cata Matthaeum: Qui non est mecum, adversus me est, et qui mecum non colligit spargi . Item in Epistola Pauli ad Corinthios prima: Obsecro autem vos, fratres, per nomen Domini nostri Jesu Christi ut id ipsum dicatis omnes, et non sint in vobis schismata, sitis autem compositi in eodem sensu et in eadem sententia . Item in Psalmo LXVII: Deus, qui inhabitare facit unanimes in domo .
3.87 That a schism must not be made, even although he who withdraws should remain in one faith, and in the same tradition PL 4, 773
In Ecclesiasticus, in Solomon: “He that cleaveth firewood shall be endangered by it if the iron shall fall off.” Also in Exodus: “In one house shall it be eaten: ye shall not cast forth the flesh abroad out of the house.” Also in the cxxxiid Psalm: “Behold how good and how pleasant a thing it is that brethren should dwell in unity!” Also in the Gospel according to Matthew: “He that is not with me is against me; and he that gathereth not with me scattereth.” Also in the first Epistle of Paul to the Corinthians: “But I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be no schisms among you; but that ye be all joined together in the same mind and in the same opinion.” Also in the sixty-seventh Psalm: “God, who maketh men to dwell with one mind in a house.”
In Evangelio cata Matthaeum: Estote prudentes sicut serpentes, et simplices sicut columbae . Et iterum: Vos estis sal terrae. Si autem sal infatuatum fuerit, in quo salietur? Ad nihil valet, nisi ut projiciatur foras et conculcetur ab hominibus .
3.88 That believers ought to be simple, with prudence PL 4, 773
In the Gospel according to Matthew: “Be ye prudent as serpents, and simple as doves.” And again: “Ye are the salt of the earth. But if the salt have lost his savour, in what shall it be salted? It is good for nothing, but to be cast out abroad, and to be trodden under foot of men.”
In Epistola Pauli ad Thessalonicenses prima: Non circumvenire in negotio fratrem suum, quia ultor est Deus de his omnibus .
3.89 That a brother must not be deceived PL 4, 774
In the first Epistle of Paul to the Thessalonians: “That a man do not deceive his brother in a matter, because God is the avenger for all these.”
Inquit Apostolus: Dies Domini, sicut fur in nocte, ita veniet. Cum dixerint pax et firmitas, tunc illis repentinus adveniet interitus . Item in Actibus Apostolorum: Nemo potest cognoscere tempus aut tempora quae Pater posuit in sua potestate .
3.90 That the end of the world comes suddenly PL 4, 774
The apostle says: “The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction.” Also in the Acts of the Apostles: “No one can know the times or the seasons which the Father has placed in His own power.”
In Epistola Pauli ad Corinthios prima: Iis autem quae nupserunt praecipio, non ego, sed Dominus, uxorema a viro non separari, si autem recesserit, manere innuptam, aut reconciliari viro, et virum uxorem non dimittere .
3.91 That a wife must not depart from her husband; or if she should depart, she must remain unmarried PL 4, 774
In the first Epistle of Paul to the Corinthians: “But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband should not put away his wife.”
In Epistola Pauli ad Corinthios prima: Tentatio vos non occupabit, nisi humana. Fidelis autem Deus, qui non patietur vos tentari super quod potestis, sed faciet cum tentatione etiam evadendi facultatem, ut possitis tolerare .
3.92 That every one is tempted so much as he is able to bear PL 4, 774
In the first Epistle of Paul to the Corinthians: “No temptation shall take you, except such is human. But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”
Paulus in Epistola ad Corinthios prima: Omnia licent, sed non omnia expediunt. Omnia licent, sed non omnia aedificant .
3.93 That not everything is to be done which is lawful PL 4, 774
Paul, in the first Epistle to the Corinthians: “All things are lawful, but all things are not expedient: all things are lawful, but all things edify not.”
In Epistola Pauli ad Corinthios prima: Oportet et haereses esse, ut probati manifesti sint in vobis
3.94 That it was foretold that heresies would arise PL 4, 774
In the first epistle of Paul to the Corinthians: “Heresies must needs be, in order that they which are approved may be made manifest among you.”
In Levitico: Anima autem quaecumque manducaverit ex carne sacrificii salutaris, quod est Domini, et immunditia ipsius super ipsum est, peribit anima illa de populo suo . Item ad Corinthios prima: Quicumque ederit panem aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini .
3.95 That the Eucharist is to be received with fear and honour PL 4, 775
In Leviticus: “But whatever soul shall eat of the flesh of the sacrifice of salvation, which is the Lord’s, and his uncleanness is still upon him, that soul shall perish from his people.” Also in the first to the Corinthians: “Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.”
Apud Salomonem in Proverbiis: Ne adduxeris impium in habitaculum justorum . Item apud eumdem in Ecclesiastico: Viri justi sint tibi convivae . Et iterum: Amicus fidelis medicamentum vitae et immortalitatis . Item illic: Longe abesto ab homine potestatem habente occidendi, et non suspicaberis timorem . Item illic: Beatus qui invenit amicum verum, et qui enarrat justitiam auri audienti (Ibid. XXV, 12). Item illic: Sepi aures tuas spinis, et noli audire linguam nequam . Item in Psalmo XVII: Cum justo justificaberis, et cum viro innocente innocens eris, et cum perverso perversus eris. . Item in Epistola Pauli ad Corinthios prima: Corrumpunt ingenia bona confabulationes pessimae .
3.96 That we are to live with the good, but to avoid the evil PL 4, 775
In Solomon, in the Proverbs: “Bring not the impious man into the habitation of the righteous.” Also in the same, in Ecclesiasticus: “Let righteous men be thy guests.” And again: “The faithful friend is a medicine of life and of immortality.” Also in the same place: “Be thou far from the man who has the power to slay, and thou shalt not suspect fear.” Also in the same place: “Blessed is he who findeth a true friend, and who speaketh righteousness to the listening ear.” Also in the same place: “Hedge thine ears with thorns, and hear not a wicked tongue.” Also in the seventeenth Psalm: “With the righteous Thou shalt be justified; and with the innocent man Thou shalt be innocent; and with the froward man Thou shalt be froward.” Also in the first Epistle of Paul to the Corinthians: “Evil communications corrupt good dispositions.”
Apud Salomonem in Ecclesiastico: Noli citatus esse in lingua tua, et inutilis et remissus in operibus tuis . Et Paulus ad Corinthios prima: Non in sermone est regnum Dei, sed in virtute . Item ad Romanos: Non auditores legis justi sunt apud Deum, sed factores legis justificabuntur . Item in Evangelio cata Matthaeum: Qui fecerit et sic docuerit, maximus vocabitur in regno coelorum . Item illic: Omnis qui audit verba mea et facit ea, similabo eum viro sapienti qui aedificavit domum suam super petram. Descendit pluvia, venerunt flumina, flaverunt venti et impegerunt in domum illam, et non cecidit. Fundata enim fuit super petram. Et omnis qui audit verba mea, et non facit ea, similabo eum viro stulto qui aedificavit domum suam super arenam. Descendit pluvia, venerunt flumina, flaverunt venti et impegerunt in domum illam, et cecidit, et facta est ruina ejus magna .
3.97 That we must labour not with words, but with deeds PL 4, 775
In Solomon, in Ecclesiasticus: “Be not hasty in thy tongue, and in thy deeds useless and remiss.” And Paul, in the first to the Corinthians: “The kingdom of God is not in word, but in power.” Also to the Romans: “Not the hearers of the law are righteous before God, but the doers of the law shall be justified.” Also in the Gospel according to Matthew: “He who shall do and teach so, shall be called greatest in the kingdom of heaven.” Also in the same place: “Every one who heareth my words, and doeth them, I will liken him to a wise man who built his house upon a rock. The rain descended, the floods came, the winds blew, and beat upon that house, and it fell not: for it was founded upon a rock. And every one who heareth my words, and doeth them not, I will liken him to the foolish man, who built his house upon the sand. The rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and its ruin became great.”
Apud Salomonem in Ecclesiastico: Ne tardes converti ad Deum, et ne differas de die in diem. Subito enim venit ira illius .
3.98 That we must hasten to faith and to attainment PL 4, 776
In Solomon, in Ecclesiasticus: “Delay not to be converted to God, and do not put off from day to day; for His anger cometh suddenly.”
In Epistola Pauli ad Romanos: Faciamus mala dum veniunt bona, quorum condemnatio justa est .
3.99 That the catechumen ought now no longer to sin PL 4, 776
In the Epistle of Paul to the Romans: “Let us do evil until the good things come; whose condemnation is just.”
Paulus ad Romanos: Quotquot sine lege peccaverunt, sine lege peribunt; et quotquot in lege peccaverunt per legem et judicabuntur .
3.100 That judgment will be according to the times, either of equity before the law, or of law after Moses PL 4, 776
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.”
In Actibus Apostolorum: Pecunia tua tecum sit in perditione, quia existimasti gratiam Dei per pecuniam possideri . Item in Evangelio: Gratis accepistis, gratis date . Item illic: Domum Patris mei domum fecistis negotiationis, et domum orationis vos fecistis speluncam latronum Item apud Esaiam: Qui sititis, vadite ad aquam; et quotquot non habetis pecuniam, euntes emite, et bibite sine pecunia . Item in Apocalypsi: Ego α et ω, initium et finis. Ego sitienti dabo de fonte aquae vitae gratis. Qui vicerit, possidebit ea et eorum haereditatem; et ero ejus Deus, et ille erit mihi filius .
3.101 That the grace of God ought to be without price PL 4, 776
In the Acts of the Apostles: “Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money.” Also in the Gospel: “Freely ye have received, freely give.” Also in the same place: “Ye have made my Father’s house a house of merchandise; and ye have made the house of prayer a den of thieves.” Also in Isaiah: “Ye who thirst, go to the water, and as many as have not money: go, and buy, and drink without money.” Also in the Apocalypse: “I am Alpha and Omega, the beginning and the end. I will give to him that thirsteth from the fountain of the water of life freely. He who shall overcome shall possess these things, and their inheritance; and I will be his God, and he shall be my son.”
In Exodo: Et mons Sina fumabat totus, quoniam descenderat Deus in eum in igne . Item in Actibus Apostolorum: Et factus est subito de coelo sonus quasi ferretur flatus vehemens, et implevit totum illum locum in quo erant sedentes. Et visae sunt illis linguae divisae quasi ignis, qui et insedit in unumquemque illorum; et impleti sunt omnes Spiritu sancto . Item in sacrificiis quaecumque accepta habebat Deus, descendebat ignis de coelo qui sacrificata consumeret . In Exodo: In flamma ignis apparuit Angelus Domini de rubo .
3.102 That the Holy Spirit has frequently appeared in fire PL 4, 776
In Exodus: “And the whole of Mount Sinai smoked, because God had come down upon it in fire.” Also in the Acts of the Apostles: “And suddenly there was made a sound from heaven, as if a vehement blast were borne along, and it filled the whole of that place in which they were sitting. And there appeared to them cloven tongues as if of fire, which also settled upon each of them; and they were all filled with the Holy Ghost.” Also in the sacrifices, whatsoever God accounted accepted, fire descended from heaven, which consumed what was sacrificed. In Exodus: “The angel of the Lord appeared in a flame of fire from the bush.”
Apud Salomonem in Proverbiis: Qui corripit impium, odietur ab eo. Corripe sapientem, et diliget te .
3.103 That all good men ought willingly to hear rebuke PL 4, 777
In Solomon, in the Proverbs: “He who reproveth a wicked man shall be hated by him. Rebuke a wise man, and he will love you.”
Apud Salomonem: Ex multiloquentia non effugies peccatum, parcens autem labiis sensatus eris .
3.104 That we must abstain from much speaking PL 4, 777
In Solomon: “Out of much speaking thou shalt not escape sin; but sparing thy lips, thou shalt be wise.”
Abominatio est Domino labia mendacia .
3.105 That we must not lie PL 4, 777
“Lying lips are an abomination to the Lord.”
In Salomone: Qui parcit baculo, odit filium . Et iterum: Ne destiteris parvulum emendando .
3.106 That they are frequently to be corrected who do wrong in domestic duty PL 4, 777
In Solomon: “He who spareth the rod, hateth his son.” And again: “Do not cease from correcting the child.”
328 Ne dixeris, Ulciscar me de inimico meo, sed sustine Dominum ut tibi auxilio sit . Item alibi: Mihi vindictam, ego retribuam, dicit Dominus . Item apud Sophoniam: Exspecta me, dicit Dominus, in die resurrectionis meae in testimonium, quoniam judicium meum ad congregationes gentium, ut excipiam reges et effundam super eos iram meam .
3.107 That when a wrong is received, patience is to be maintained, and vengeance to be left to God PL 4, 777
“Say not, I will avenge me of mine enemy; but wait for the Lord, that He may be thy help.” Also elsewhere: “To me belongeth vengeance; I will repay, saith the Lord.” Also in Zephaniah: “Wait on me, saith the Lord, in the day of my rising again to witness; because my judgment is to the congregations of the Gentiles, that I may take kings, and pour out upon them my anger.”
Apud Salomonem in Proverbiis: Noli diligere detrahere, ne extollaris . Item in Psalmo XLIX: Sedens adversus fratrem tuum detrahebas, et adversus filium matris tuae ponebas scandalum . Item in Epistola Pauli ad Colossenses: De nullo male loqui, nec litigiosos esse .
3.108 That we must not use detraction PL 4, 777
In Solomon, in the Proverbs: “Love not to detract, lest thou be taken away.” Also in the forty-ninth Psalm: “Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block.” Also in the Epistle of Paul to the Colossians: “To speak ill of no man, nor to be litigious.”
Apud Salomonem in Proverbiis: Qui fodit foveam proximo suo, ipse incidet in eam .
3.109 That we must not lay snares against our neighbour PL 4, 777
In Solomon, in the Proverbs: “He who diggeth a pit for his neighbour, himself shall fall into it.”
Apud Salomonem in Ecclesiastico: Ne pigriteris visitare infirmum. Ex his enim in dilectione firmaberis . Item in Evangelio: Infirmus fui, et visitastis me; in carcere fui, et venistis ad me .
3.110 That the sick are to be visited PL 4, 777
In Solomon, in Ecclesiasticus: “Be not slack to visit the sick man; for from these things thou shalt be strengthened in love.” Also in the Gospel: “I was sick, and ye visited me; I was in prison, and ye came unto me.”
In Ecclesiastico apud Salomonem: Susurro et bilinguis maledictus. Multos enim turbabit pacem habentes .
3.111 That tale-bearers are accursed PL 4, 778
In Ecclesiasticus, in Solomon: “The talebearer and the double-tongued is accursed; for he will disturb many who have peace.”
Apud eumdem: Dona iniquorum non probat Altissimus .
3.112 That the sacrifices of the wicked are not acceptable PL 4, 778
In the same: “The Highest approveth not the gifts of the unrighteous.”
Apud Salomonem: Judicium durissimum in his qui praesunt fiet. Exiguo enim conceditur misericordia, potentes autem potenter tormenta patientur . Item in Psalmo secundo: Et nunc, reges, intelligite, emendamini qui judicatis terram .
3.113 That those are more severely judged, who in this world have had more power PL 4, 778
In Solomon: “The hardest judgment shall be made on those who govern. For to a mean man mercy is granted; but the powerful shall suffer torments mightily.” Also in the second Psalm: “And now, ye kings, understand; be amended, ye who judge the earth.”
Apud Salomonem: Esto pupillis misericors ut pater, et pro viro matri illorum; et eris velut filius Altissimi, si obedieris . Item in Exodo: Omnem viduam et orphanum non vexabitis. Si autem vexaveritis eos, et vociferantes exclamaverint ad me, exaudiam exclamationes eorum, et irascar animo in vobis, et perimam vos gladio; et erunt conjuges vestrae viduae, et filii vestri orphani . Item apud Esaiam: Judicate pupillo, et justificate viduam, et venite, disputemus, dicit Dominus . Item apud Job: Conservavi egenum de manu potentis, et pupillo cui non erat adjutor auxiliatus sum. Os viduae benedixit me . Item in Psalmo LXVII: Patris orphanorum et judicis viduarum .
3.114 That the widow and orphans ought to be protected PL 4, 778
In Solomon: “Be merciful to the orphans as a father, and as a husband to their mother; and thou shalt be the son of the Highest if thou shalt obey.” Also in Exodus: “Ye shall not afflict any widow and orphan. But if ye afflict them, and they cry out and call unto me, I will hear their cryings, and will be angry in mind against you; and I will destroy you with the sword, and your wives shall be widows, and your children orphans.” Also in Isaiah: “Judge for the fatherless, and justify the widow; and come let us reason, saith the Lord.” Also in Job: “I have preserved the poor man from the hand of the mighty, and I have helped the fatherless who had no helper: the mouth of the widow hath blessed me.” Also in the sixty-seventh Psalm: “The Father of the orphans, and the Judge of the widows.”
In Psalmo quinto: Apud inferos autem quis confitebitur tibi ? Item in Psalmo XXIX: Numquid exomologesin faciet tibi pulvis ? Item alibi exomologesin faciendam: Malo poenitentiam peccatoris quam mortem . Item apud Hieremiam: Haec dicit Dominus: Numquid qui cadit non surget, aut qui avertitur non convertetur ?
3.115 That one ought to make confession while he is in the flesh PL 4, 778
In the fifth Psalm: “But in the grave who will confess unto Thee?” Also in the twenty-ninth Psalm: “Shall the dust make confession to Thee?” Also elsewhere that confession is to be made: “I would rather have the repentance of the sinner than his death.” Also in Jeremiah: “Thus saith the Lord, Shall not he that falleth arise? or shall not he that is turned away be converted?”
Apud Esaiam: Qui vos felices dicunt, in errorem vos mittunt, et semitas pedum vestrorum turbant .
3.116 That flattery is pernicious PL 4, 778
In Isaiah: “They who call you blessed, lead you into error, and trouble the paths of your feet.”
In Evangelio cata Lucam: Cui plus dimittitur, plus diligit; et cui minus dimittitur, modicum diligit .
3.117 That God is more loved by him who has had many sins forgiven in baptism PL 4, 779
In the Gospel according to Luke: “To whom much is forgiven, he loveth much; and to whom little is forgiven, the same loveth little.”
In Epistola Pauli ad Ephesios: Non est nobis colluctatio adversus carnem et sanguinem, sed adversus potestates et principes hujus mundi et harum tenebrarum, adversus spiritalia nequitiae in coelestibus. Propter hoc induite arma Dei, ut possitis resistere in die nequissimo, ut, cum omnia perfeceritis, stetis accincti lumbos vestros in veritate Evangelii, induentes loricam justitiae, et calciati pedes in praeparatione Evangelii pacis, in omnibus assumentes scutum fidei, in quo possitis omnia ignea jacula nequissimi extinguere, et galeam salutis assumere et gladium spiritus, qui est verbum Dei .
3.118 That there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer PL 4, 779
In the Epistle of Paul to the Ephesians: “Our wrestle is not against flesh and blood, but against the powers and princes of this world, and of this darkness; against the spiritual things of wickedness in the heavenly places. Because of this, put on the whole armour of God, that ye may be able to resist in the most evil day; that when ye have accomplished all, ye may stand, having your loins girt in the truth of the Gospel, putting on the breastplate of righteousness, and having your feet shod with the preparation of the Gospel of peace; in all things taking the shield of faith, in which ye may extinguish all the fiery darts of the most wicked one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God.”
Apud Esaiam: Hic homo qui concitat terram, commovet reges, qui ponit orbem terrae totum desertum .
3.119 Also of Antichrist, that he will come as a man PL 4, 780
In Isaiah: “This is the man who arouseth the earth, who disturbeth kings, who maketh the whole earth a desert.”
In Psalmo secundo: Ad quid tumultuatae sunt gentes, et populi meditati sunt inania? Adstiterunt reges terrae, et principes congregati sunt in unum adversus Dominum et adversus Christum ejus. Dirumpamus vincula eorum, et projiciamus a nobis jugum eorum . Item in Evangelio cata Matthaeum: Venite ad me, omnes qui laboratis et onerati estis, et ego vos requiescere faciam. Tollite jugum meum super vos, et discite a me quia mitis sum et humilis corde, et invenietis requiem animabus vestris. Jugum enim meum bonum est, et onus meum leve est . Item in Actibus Apostolorum: Visum est sancto Spiritui et nobis nullam vobis imponere sarcinam quam ista quae ex necessitate sunt, abstinere vos ab idololatriis et sanguinis effusione et fornicatione. Et quaecumque vobis fieri non vultis, aliis ne feceritis .
3.120 That the yoke of the law was heavy, which is cast off by us, and that the Lord's yoke is easy, which is taken up by us PL 4, 780
119. That the yoke of the law was heavy, which is cast off by us, and that the Lord’s yoke is easy, which is taken up by us.
In the second Psalm: “Wherefore have the heathen been in tumult, and the peoples meditated vain things? The kings of the earth have stood up, and their princes have been gathered together against the Lord, and against His Christ. Let us break their bonds asunder, and cast away from us their yoke.” Also in the Gospel according to Matthew: “Come unto me, ye who labour and are burdened, and I will make you to rest. Take my yoke upon you, and learn of me: for I am meek and lowly of heart, and ye shall find rest for your souls. For my yoke is good, and my burden is light.” Also in the Acts of the Apostles: “It seemed good to the Holy Ghost, and to us, to impose upon you no other burden than those things which are of necessity, that you should abstain from idolatries, from shedding of blood, and from fornication. And whatsoever you would not to be done unto you, do not to others.”
In Epistola Pauli ad Colossenses: Instate orationi, vigilantes in ea . Item in Psalmo primo: Sed in lege Domini voluntas ejus, et in lege ejus meditabitur die ac nocte .
3.121 That we are to be urgent in prayers PL 4, 681
In the Epistle of Paul to the Colossians: “Be instant in prayer, and watch therein.” Also in the first Psalm: “But in the law of the Lord is his will, and in His law will he meditate day and night.”