Greek lab

He says accordingly somewhere, "When thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place; "[6]

Be ye therefore also of a humble spirit, that ye may be exalted; for "he that abaseth himself shall be exalted, and he that exalteth himself shall be abased."[93]

"For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled."[193]

For is it not thus that some of our writers have understood that man straightway on his creation received what is"according to the image," but that what is according"to the likeness" he will receive afterwards on his perfection? Now Plato, teaching that the virtuous man shall have this likeness accompanied with humility, explains the following: "He that humbleth himself shall be exalted."[259]

"For every one that exalteth himself shall be abased," and "every one that humbleth himself shall be exalted."[132]

These several matters, I pray you, suggest to our brethren. And as "he who humbleth himself shall be exalted,"[8]

Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted."[396]

Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but gentle; not a brawler, not covetous; "not a novice, test, being puffed up with pride, be fall into condemnation, and the snare of the devil: for every one that exalteth himself shall be abused."[13]

But call the lame, the blind, and the poor, and thou shall be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just."[286]

and elsewhere, "When thou makest a dinner or a supper; "and again, "But when thou makest an entertainment, call the poor,"[7]

What kind of persons does He bid should be invited to a dinner or a supper?[1243]

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 I shalt be recompensed in the resurrection of the I just."[371]

If any determine to invite eider women to an entertainment of love, or a feast, as our Saviour calls it,[153]

3. John, therefore, did distinctly foresee the first "resurrection of the just,"[344]

But here also I must first meet the same sophistry as advanced by those who contend that the Lord, like (the prophets), said everything in the way of allegory, because it is written: "All these things spake Jesus in parables, and without a parable spake He not unto them,"[222]

"Blessed is he who shall eat bread in the kingdom of God."[10]

for whose sake chiefly a supper ought to be made. And further, "A certain man made a great supper, and called many."[8]

is better suited the parable of him who issued invitations: "A certain man made a great supper, and bade many."[1247]

"I have bought a field-and I have bought some oxen-and I have married a wife."[1259]

Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of "the streets and lanes of the city."[1262]

Therefore He sent out to call others, but from the same city.[1265]

Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life.[13]

"Qui autem, inquiunt, non oderit patrem, vel matrem, vel uxorem, vel filios, non potest meus esse discipulus."[180]

He knows accurately the declaration, "Unless ye hate father and mother, and besides your own life, and unless ye bear the sign [of the cross]."[124]

But let neither this trouble you, nor the still harder saying delivered in another place in the words, "Whoso hateth not father, and mother, and children, and his own life besides, cannot be My disciple."[28]

In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. "He," says Jesus, "who will value his own life also more than me, is not worthy of me,"[72]

But even if the wife of our bosom, or a friend who is kindred in soul, become stumbling-blocks to us, let us not spare them, but let us cut them out from ourselves, and cast them outside of our soul, as not being truly our kindred but enemies of our salvation; for "whosoever hates not his father, and mother,"[150]

They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, "Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple; "[48]

had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God.[60]

. For after the similitude of that most prudent builder,[78]

It is at your sacred encouragement that I have made up my mind to build up in writing: the tower of the Gospel; and I have therefore sate down to count the cost,[4]

And lest any one should be retarded by any covetousness of wealth or attraction of his own people from following Christ, He adds, and says: "He that forsaketh not all that he hath, cannot be my disciple."[52]

Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple."[440]

But this man says, further, that it is written, that "except a man shall forsake all that he hath, he cannot be my disciple."[472]

and society is held together as long as the salt is uncorrupted: for "if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear"[130]