Greek lab

) is come. Wherefore let him that thinketh he standeth, take heed lest he fall."[390]

For I would not have you to be ignorant, brethren," says the apostle, "that all were under the cloud, and partook of spiritual meat and drink; "[175]

And again, in another place: "We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea."[232]

And that that sea was a sacrament of baptism, the blessed Apostle Paul declares, saying, "Brethren, I would not have you ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea; "and he added, saying, "Now all these things were our examples."[34]

Likewise in the first Epistle of Paul to the Corinthians: "Brethren, I would not that ye should be ignorant, that all our fathers were under the cloud."[32]

For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism,[211]

Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: "And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ."[233]

which leads to the Father, the Rock,[79]

"For Isaiah did not send you to a bath, there to wash away murder and other sins, which not even all the water of the sea were sufficient to purge; but, as might have been expected, this was that saving bath of the olden time which followed[26]

And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the "Rock was Christ"[107]

and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ;[63]

.[1428]

For behold Marcion, in his blindness, stumbled at the rock whereof our fathers drank in the wilderness. For since "that rock was Christ,"[328]

as his guides; "when he pours down for an idol the contributions of his gold: for the so necessary delays of Moses, while he met with God, he had borne with impatience. After the edible rain of the manna, after the watery following[59]

And again, speaking also of the children of Israel as baptized in the cloud and in the sea, he says: "And they all drank of the same spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ."[90]

But when Moses had gone up to the mount, and was staying there forty days, the people, although they had seen Egypt struck with the ten plagues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that followed[25]

For all bear the surname of "rock" who are the imitators of Christ, that is, of the spiritual rock which followed those who are being saved,[78]

He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. For as in the former covenant, "with many of them was He not well pleased; "[582]

.[33]

out of them? For, being about to take a cursory view of what befell the people (of Israel) he begins with saying: "Now these things happened as examples for us."[331]

For the law is the training of refractory children. "Having feasted to the full," accordingly, it is said, "they rose up to play; "[258]

which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry.[16]

And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt."[11]

Will his antagonist make me better disposed to him? Should I now commit the same sins as the people, shall I have to suffer the same penalties, or not?[333]

y whereby things divine are, handled; whether (it be not) with a mind much more vigorous, with a heart much more alive, than when that whole habitation of our interior man, stuffed with meats, inundated with wines, fermenting for the purpose of excremental secretion, is already being turned into a premeditatory of privies, (a premeditatory) where, plainly, nothing is so proximately supersequent as the savouring of lasciviousness. "The people did eat and drink, and they arose to play."[32]

Remember the four and twenty thousand that were rejected for fornication.[213]

And of course it is a sufficient one, that so vast a number-(the number) of 24, 000-of the People, when they committed fornication with the daughters of Madian, fell in one plague.[69]

For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: "For they drank of the rock which followed them: and the rock was Christ."[171]

, I say), "upon whom the ends of the world are come."[200]

abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course."[94]

was felt long before "the ends of the world."[62]

and did not see that "all these things happened unto them for ensamples, and were written for our sake, upon whom the ends of the world are come."[209]

are anointed as with ointment after the layer of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: "Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come."[214]

For when he had taken away the veil which was present in the law and the prophets, and by His divinity had proved the sons of men that the Godhead was at work, He opened the way for all those who desired it to be disciples of His wisdom, and to understand what things were true and real in the law of Moses, of which things those of old worshipped the type and the shadow, and what things were real of the things narrated in the histories which "happened to them in the way of type,"[39]

also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; "[30]

Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall."[535]

in whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able."[6]

And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage."[3]

And when it is said, "God is faithful," it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and "God" Himself is "faithful."[63]

as "God," who by instruction is communicated to the faithful, "is faithful; "[31]

to bear it,"[283]

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."[756]

And observe, since God is faithful, and will not suffer the multitudes to be tempted above that they are able,[51]

for with this ceremony, and dress, and pomp, it is presented in sacrifice to idols, its originators, to whom its use is specially given over, and chiefly on this account, that what has no place among the things of God may not be admitted into use with us as with others. Wherefore the apostle exclaims, "Flee idolatry: "[36]

and adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ? "[330]

But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body.[10]

What injury do we inflict upon you, O Greeks? Why do you hate those who follow the word of God, as if they were the vilest of mankind? It is not we who eat human flesh[72]

Would to God that no "heresies had been ever necessary, in order that they which are; approved may be made manifest!"[19]

For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself.[6]

"For I would not that ye should have fellowship with demons,"[19]

But do ye abstain from things offered to idols;[104]

And this the Son of God, who came on account of the salvation of men, manifestly teaches-that these idols are not only not gods, but also most shameful demons,[2]

That we are not saying this dishonestly, our former letters have proved, wherein we have declared our opinion to you with a very plain statement, both against those who had betrayed themselves as unfaithful by the unlawful presentation of wicked certificates, as if they thought that they would escape those esnaring nets of the devil; whereas, not less than if they had approached to the wicked altars,[9]

And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcase which is strangled,[31]

For there is one God who feeds the fowls and the fishes, and, in a word, the irrational creatures; and not one thing whatever is wanting to them, though "they take no thought for their food."[41]

Nam cum "domino sabbati," etiamsi intemperanter vivat, nulla ratio reddenda sit, multo magis qui vitam moderate et temperate instituit, nulli erit rationi reddendae obnoxius. "Omnia enim licent, sed non omnia expediunt,"[44]

Truly, "all things are lawful, but all things are not expedient," says the apostle: "all things are lawful for me, but all things edify not."[84]

."[171]

is, to believers, not "lawful; "is not "expedient."[67]

Let it now be granted that repetition of marriage is lawful, if everything which is lawful is good. The same apostle exclaims: "All things are lawful, but all are not profitable."[41]

The phrase "it is not lawful" is, we think, used by the apostle instead of "it is not possible; "as also is the case in the passage where he says, "All things are lawful for me, but all things are not expedient: all things are lawful for me; but all things edify not."[112]

But not everything that can be done ought also to be done; nor ought the broad desires that arise out of the pride of the world to be extended beyond the honour and modesty of virginity; since it is written, "All things are lawful, but all things are not expedient: all things are lawful, but all things edify not."[26]

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."[757]

And, "Let no one seek his own advantage, but also that of his neighbour,"[85]

Similarly he has enjoined to purchase "what is sold in the shambles," without curious questioning.[25]

Should they say, "Whatsoever is sold in the shambles, ought that to be bought? "adding, by way of interrogation, "asking no questions,"[134]

A great argument for another god is the permission to eat of all kinds of meats, contrary to the law.[336]

owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market[8]

Moreover, in another passage: "Everything that is sold in the market-place eat, asking nothing."[24]

"Conscience, I say, not his own, but that of the other; for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of l for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."[86]

"And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute), the apostle bids us "eat what is set before us, asking no questions for conscience sake."[24]

"For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God "[138]

If the creature is defiled by a mere word, as the apostle teaches, "But if any one say, This is offered in sacrifice to idols, you must not touch it,"[34]

But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God.[36]

For it is the very extreme of intemperance to confound the times whose uses are discordant. And "whether ye eat or drink, do all to the glory of God,"[38]

And they who partake of corn and wine, and the fruits of trees, of water and of air, do not feed with demons, but rather do they feast with divine angels, who are appointed for this purpose, and who are as it were invited to the table of the pious man, who hearkens to the precept of the word, which says, "Whether ye eat or drink, or whatever y.e do, do all to the glory of God."[65]

-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, "whether we eat, or drink, or do anything else, let us do it as for the glory of God."[28]

Andwhen these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, "Whether ye eat or drink or whatsoever other thing ye do, do all to the glory of God."[102]

But the same apostle elsewhere bids us take care to please all: "As I," he says, "please all by all means."[104]

desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved."[22]

And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ."[19]