Greek lab

Vos autem non legistis, quod protoplasto Deus dixit: `Eritis duo in carne una? Quare qui dimittit uxorem, praeterquam fornicationis causa, facit eam moechari.[55]

Mark, also, has written to the like effect.[121]

So true, moreover, is it that divorce "was not from the beginning," that among the Romans it is not till after the six hundredth year from the building of the city that this kind of "hard-heartedness"[81]

More truly indeed of this than of any other can the statement be affirmed, "They shall both be in one flesh, and are no longer two, but one flesh."[85]

Primum quidem, propriam sponsam habuit Ecclesiam: deinde vero, nec homo erat communis, ut opus haberet etiam adjutore aliquo secundum carnem; neque erat ei necesse procreare filios, qui manet in aeternum, et natus est solus Dei Filius. Hic ipse autem Dominus dicit: "Quod Deus conjunxit, homo ne separet."[60]

? The Lord does indeed say, "Forbid them not to come unto me."[190]

On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, "Good Master,"[259]

Annon aperte indicat, quod sicut mundus componitur ex contrariis, nempe ex calido et frigido, humido et sicco, ita etiam ex iis qui dant, et ex iis qui accipiunt? Et rursus cum dixit: "Si vis perfectus esse, vende quae habes, et da pauperibus," refellit eum qui gloriabatur quod "omnia a juventute praecepta servaverat; "non enim impleverat illud: "Diliges proximum tuum sicut teipsum: "[85]

go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.[104]

And here I may employ this illustration, as beating upon this point: Our Lord and Saviour, heating Himself on one occasion addressed as "Good Master,"[41]

He says that this (one) alone is good, and that what is spoken by the Saviour[43]

and as Himself acknowledges: "Why call ye me good? there is one good,"[86]

" The good God says this with respect of us also who pray that we may be part of His congregation. The Saviour praises him, saying,[34]

Naaman, then, is still in error, and does not see how far inferior other rivers are to the Jordan for the cure of the suffering; he extols the rivers of Damascus, Arbana, and Pharpha, saying, "Are not Arbana and Pharpha, rivers of Damascus, better than all the waters of Israel? Shall I not wash in them and be clean? "For as none is good[139]

For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God.[37]

joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God;[56]

10 Like him, have all things left,[121]

even in this time, but in the world to come life everlasting."[16]

XXVI. "The first shall be last, and the last first."[33]

" Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it.[114]

or sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup[37]

Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with? "[270]

This, he says, is what is spoken by the Saviour: "If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though," He says, "ye drink of the cup which I drink of, whither I go, ye cannot enter there."[79]

Also according to Mark He said, with the same purpose, to the sons of Zebedee: "Are ye able to drink of the cup which I drink of, or to be baptized with the baptism wherewith I am baptized? "[44]

that name, how can we but give them even the greatest honour, since we have been taught by the commands which have especial power over us,[73]

Perhaps it is the following passages which have led Celsus to suppose that Jesus forbids ambition to His disciples: "Whoever of you will be the chiefest, shall be servant of all; "[42]

And in another passage He says: "And whosoever of you is the greater, shall be your servant,"[7]

Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister."[224]

And as Jesus passed by, I cried out with a loud voice, Pity me, O son of David. And he pitied me, and put his hands upon my eyes, and I instantly received my sight.[24]

Many also of those who called to the Lord said, "Son of David, have mercy on me."[252]

and in the Gospel: "Jesus stood, and bade him be called,"[125]

and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee; "[130]