Greek lab

They bear in mind how the churches were rebuked by the apostle: "O foolish Galatians, who hath bewitched you? "[292]

nor any dubiety? Who, I ask you, O foolish Galatian, has bewitched you, as those were bewitched "before whose eyes Jesus Christ was evidently set forth, crucified? "[606]

Peccatun enim, cure sit "corruptio," non potest babere societatem cure incorruptione," quae est justitia. "Adeo stulti," inquit, "estis? cure spiritu coeperitis, nunc came consummamini."[209]

and, "Seeing ye began in the Spirit, are ye now made perfect in the flesh? "[66]

And perhaps that He might turn back those who, by crossing to the other side, "had begun in spirit,"[34]

But the Scripture, foreseeing that God would justify the heathen through faith, announced beforehand unto Abraham, that in him all nations should be blessed. So then they which be of faith shall be blessed with faithful Abraham."[317]

But the Scripture, fore-seeing that God would justify the heathen through faith, declared to Abraham beforehand, That in thee shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham."[282]

Accordingly it is patience which is both subsequent and antecedent to faith. In short, Abraham believed God, and was accredited by Him with righteousness;[62]

But the Scripture, foreseeing that God would justify the Gentiles through faith, pronounced before to Abraham that all nations should be blessed in him; therefore they who are of faith are blessed with faithful Abraham."[8]

with faithful Abraham."[40]

,"[121]

(nations) who, as the fruit of the "faith" which precedes digamy, had to be accounted "sons of Abraham."[36]

of Abraham, "And in thy seed shall all nations of the earth be blessed," he adds, "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."[310]

For says He: "Cursed be he that does not continue in all things that are written in the book of the law to do them."[155]

and be ye steadfast, "for the just shall live by faith; "[3]

But where three are, a church is, albeit they be laics. For each individual lives by his own faith,[38]

Whether, then, Egypt and the land of Canaan be the symbol of the world and of deceit, or of sufferings and afflictions; the oracle shows us what must be abstained from, and what, being divine and not worldly, must be observed. And when it is said, "The man that doeth them shall live in them,"[105]

Then I replied, "Just as God commanded the sign to be made by the brazen serpent, and yet He is blameless; even so, though a curse lies in the law against persons who are crucified, yet no curse lies on the Christ of God, by whom all that have committed things worthy of a curse are saved.[367]

And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree."[337]

every one who shall have hung on a tree."[188]

I suppose, you endeavour to introduce a diversity of opinion, simply because you deny that the suffering of the cross was predicted of the Christ of the Creator, and because you contend, moreover, that it is not to be believed that the Creator would expose His Son to that kind of death on which He had Himself pronounced a curse. "Cursed," says He, "is every one who hangeth on a tree."[254]

But yet it by no means follows, because the Creator said of old, "Cursed is every one that hangeth on a tree,"[117]

nor indeed did the apostle utter blasphemy when he said the same thing as we.[414]

The Lord Himself was "cursed" in the eye of the law;[90]

Why, in this very standing of yours there was a fleeing from persecution, in the release from persecution which you bought; but that you should ransom with money a man whom Christ has ransomed with His blood, how unworthy is it of God and His ways of acting, who spared not His own Son for you, that He might be made a curse for us, because cursed is he that hangeth on a tree,[47]

Listen also to what I have to say on this other expression which has been adduced, viz., "Christ, who redeemed us from the curse of the law."[275]

knowing you shall know, O house of Jacob, that it is written, Cursed is every one that hangeth upon a tree.[60]

But do not suppose that these things go to establish the necessity of keeping the law of Moses according to the letter, because the disciples of Jesus up to that time kept it; for not before He suffered did He "redeem us from the curse of the law,"[69]

For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.[346]

"But," says he, "I speak after the manner of men: when we were children, we were placed in bondage under the elements of the world."[131]

Now He does not say, And of seeds, as if [He spake] of many, but as of one, And to thy seed, which is Christ."[281]

although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that "in his seed should be blest all nations of the earth; "[4]

But the law which followed subsequently ordained[12]

It was added, until the seed should come to whom the promise was made; [and it was] ordained by angels in the hand of a Mediator."[53]

This is the seed of which the apostle says in the Epistle to the Galatians, "that the law of works was established until the seed should come to whom the promise was made."[181]

" Then, as if in explanation of his meaning, he adds: "But before faith came, we were kept under the law, shut up," manifestly through fear, in consequence of sins, "unto the faith which should afterwards be revealed; so that the law was a schoolmaster to bring us to Christ, that we should be justified by faith."[315]

and sets forth Christ as born of the seed of Joseph, contending that He was merely human, without divinity; affirming also that the Law was given by angels;[47]

And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states,[85]

And those very apostles, who said "that there is one God,"[19]

Chiding)-Paul-written that such zeal hath he.[217]

but two,"[62]

And in another place: "But a mediator is not a mediator of one, but God is one."[275]

He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites,[336]

His own antagonist! For this (I suppose it was, that) the law of the Creator had "concluded all under sin,"[632]

sal salvation of humanity, and that there is the same equality before the righteous and loving God, and the same fellowship between Him and all, the apostle most clearly showed, speaking to the following effect: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster."[63]

but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus.[29]

And when, having senselessly filled themselves, they senselessly played; on that account the law was given them, and terror ensued for the prevention of transgressions and for the promotion of right actions, securing attention, and so winning to obedience to the true Instructor, being one and the same Word, and reducing to conformity with the urgent demands of the law. For Paul says that it was given to be a "schoolmaster to bring us to Christ."[259]

They had no instructor[19]

Perchance, too, philosophy was given to the Greeks directly and primarily, till the Lord should call the Greeks. For this was a schoolmaster to bring "the Hellenic mind," as the law, the Hebrews, "to Christ."[57]

) to Christ,[77]

as far as a sort of training with fear and preparatory discipline goes, leading as it did to the culmination of legislation and to grace.[10]

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."[64]

What I say, then, is this, that that God is the object of faith who prefigured the grace of faith. But when he also adds, ".For ye are all the children of faith,"[120]

Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for "as many of you as are baptized into Christ, have put on Christ"[164]

On the ground of continence the priests likewise of the famous Egyptian bull will judge the "infirmity" of Christians. Blush, O flesh, who hast "put on"[116]

And thus if, from the moment when it changed its condition, and "having been baptized into Christ put on Christ,"[78]

For as the Apostle Paul says, "As many of you as have been baptized into Christ have put on Christ,"[6]

Moreover, what is the meaning of that which Stephen would assert, that the presence and holiness of Christ is with those who are baptized among heretics? For if the apostle does not speak falsely when he says, "As many of you as are baptized into Christ, have put on Christ,"[20]

for there is one nature, and one family of mankind. For "in Christ there is neither bond nor free."[34]

And the one whole Christ is not divided: "There is neither barbarian, nor Jew, nor Greek, neither male nor female, but a new man,"[154]

With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised[21]

For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male,[28]