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I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless.[313]

And in Matthew we read, that it is written Isaiah also and the rest of his colleagues broke the Sabbath[13]

2. He declares: "For in this place is One greater than the temple."[107]

Besides, our Lord also exhorted them to the same effect, when He said, "But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless."[231]

but even to sacrifice.[1105]

And all this was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice,[28]

and "The Son of man is Lord of the Sabbath-day."[212]

for He was Himself also Lord of the Sabbath.[476]

so he who, casting oat his former wife, takes in due season "a wife of fornication," having done it according to the command of Him who says, when it is necessary, and so long as it was necessary, "He shall not take a harlot to wife," and, when it was reasonable, He says, "Take to yourself a wife of fornication." For as the Son of man is Lord of the sabbath,[171]

And again in another place, as the multitudes stood in need of healing, it is said, "Many multitudes followed Him and He healed them."[31]

" That it is Christ about whom such prophecies are made, Matthew shows in his Gospel, where he quotes from memory and says:[113]

and in His name shall the Gentiles trust."[140]

3. Do you wish then to know in what manner the Word of God, who was again the Son of God,[17]

For my Lord, when He was betrayed, endured it with all patience; He did not strive, He did not cry out, nor in the streets did any one hear Him crying out.[12]

and sometimes as about to hope and "trust in the name"[462]

He, indeed, manifested Himself among the Jews as the power of God, by the miracles which He performed, which Celsus suspected were accomplished by sorcery, but which by the Jews of that time were attributed I know not why, to Beelzebub, in the words "He casteth out devils through Beelzebub, the prince of the devils."[36]

And I conjecture that they suspected that the signs upon earth might possibly not be of God; for they did not hesitate indeed to say, "Jesus casts out demons by Beelzebub the prince of the demons; "[7]

For that the kingdom must be divided, and thus come to ruin, the Lord [declares when He] says: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand."[229]

and to no purpose dissent from your children, then shall they be your judges[41]

But inasmuch as God is invincible and long-suffering, He did indeed show Himself to be long-suffering in the matter of the correction of man and the probation of all, as I have already observed; and by means of the second man did He bind the strong man, and spoiled his goods,[449]

Blessed is He that cometh in the name of the Lord: God against the devil; not manifestly in His might, which cannot be looked on, but in the weakness of the flesh, to bind the strong man[45]

Thou, who hast bound the strong man, and spoiled all that was in his house, who hast given us power over serpents and scorpions to tread upon them, and upon all the power of the enemy;[58]

The Lord warns, saying, "He who is not with me is against me, and he who gathereth not with me scattereth."[20]

Also in the Gospel according to Matthew: "He that is not with me is against me; and he that gathereth not with me scattereth."[747]

said: Since our Lord Christ says, "He who is not with me is against me; "[34]

For it is not only spoken concerning the priests, but let every one of the laity hearken to it as concerning himself, considering that it is said by the Lord: "He that is not with me is against me, and he that gathereth not with me scattereth abroad."[258]

he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God,[158]

then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds.[9]

unes with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift,[13]

ye shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven.[108]

Moreover, if the crime of Hymenaeus and Alexander-blasphemy, to wit-is irremissible in this and in the future. age,[134]

Who, then, is not amazed at the exceeding majesty of the Holy Spirit, when he hears that he who speaks a word against the Son of man may hope for forgiveness; but that he who is guilty of blasphemy against the Holy Spirit has not forgiveness, either in the present world or in that which is to come![62]

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."[555]

But if a man dealt thus with the Holy Spirit, He made him subject to two curses,-namely, to that of the law of Moses, and to that of His own law; to the law of Moses in truth in this present life, but to His own law at the time of the judgment: for His word is this: "It shall not be forgiven him, neither in this world, neither in the world to come."[284]

, "to whom forgiveness shall not be granted, neither in this world nor in that which is to come; "[91]

But on further thought one may perhaps see reason to consider that the Son is second beside the Father, He being the same as the Father, while manifestly a distinction is drawn between the Spirit and the Son in the passage,[23]

nor does he that possesses love hate any one. The tree is made manifest by its fruit;[100]

" For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits."[19]

For the fruits of the prophet must needs be brought to the test: for "from its fruit is the tree known."[8]

The Lord acknowledges a twofold treasure,-the good: "For the good man, out of the good treasure of his heart, bringeth forth good; " and the evil: for "the evil man, out of the evil treasure, bringeth forth evil: for out of the abundance of the heart the mouth speaketh."[18]

A good man out of the good treasure bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things."[11]

And in this way also is to be understood the declaration, "A good man, out of the good treasure of his heart, bringeth forth good things; and an evil man, out of the evil treasure, bringeth forth evil things."[69]

It really seems to me, that, with a view to such opinions, the Lord expressed Himself thus: "For every idle word that men speak, they shall give account on the day of judgment."[102]

And therefore the Lord says, "As to every idle word that men have spoken, they shall render an account for it in the day of judgment."[206]

And if "he that calls his brother a fool be in danger of the judgment," what shall we pronounce regarding him who speaks what is foolish? Is it not written respecting such: "Whosoever shall speak an idle word, shall give an account to the Lord in the day of judgment? "[124]

awaits us for every vain and needless word."[93]

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."[463]

bishop for the churches in every parish, must be unblameable, unreprovable, free from all kinds o wickedness common among men, not under fifty years of age; for such a one is in good part past youthful disorders, and the slanders of the heathen, as well as the reproaches which are sometimes cast upon many persons by some false brethren, who do not consider the word of God in the Gospel: "Whosoever speaketh an idle word shall give an account thereof to the Lord in the day of judgment."[1]

Thy words shall not be vain; for "ye shall give an account of every idle word."[49]

And He will examine every single foolish and idle word which men speak, and they shall give an account of it.[6]

And again, "By thy speech thou shalt be justified," He says, "and by thy speech thou shalt be condemned."[125]

What the one exhibits as actually done, the other speaks, preparing, as it were, the way for well-doing, and leading the hearers to the practice of good. For there is a saving word, as there is a saving work. Righteousness, accordingly,[103]

so, "Out of thy own mouth shalt thou be justified"[161]

thou shall be justified, and by thy words thou shalt be condemned."[338]

And again: "By thy words thou shalt be justified, and by thy words thou shalt be condemned."[2]

"And that He would rise again on the third day after the crucifixion, it is written[412]

150 To be a sign hereafter of the Lord[14]

By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth,[310]

I. The history of Jonah[2]

But when the first day of the week dawned He arose from the dead, and fulfilled those things which before His passion He foretold to us, saying: "The Son of man must continue in the heart of the earth three days and three nights."[116]

that the Egyptians themselves might testify that it is the finger of God which works salvation for the people, and not the son of Joseph. For if He were the son of Joseph, how could He be greater than Solomon, of greater than Jonah,[420]

Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon,[476]

, that this is the same wisdom of God which was hidden from other times and generations, and was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets, and Which was also that wisdom of God before the advent of the Saviour, by means of which Solomon obtained his wisdom, and in reference to which the language of the Saviour Himself declared, that what He taught was greater than Solomon, in these words, "Behold, a greater than Solomon is here,"[319]

indicates clearly that there was a great and surpassing wisdom in the words of Jesus worthy of the saying, lo, a greater than Solomon is here."[101]

For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, "taking seven other spirits more wicked than himself,"[222]

For no longer is there evil in it, since that has been made to cease; nor yet is there good, since it has not yet received good. But what is neither good nor evil is nothing. "For to the swept and empty house return,"[27]

Then, when he withdraws from the man in whom he dwelt, the man is emptied of the righteous Spirit; and being henceforward filled with evil spirits,[9]

And when it was evening they took him again to the prison, having bound his hands behind him, and left him till the morrow again. And the devil having taken with himself seven demons[30]

: A certain person somewhat like you once said to Him, "Mary Thy mother, and Thy brethren, stand without; "[569]

They say that He testifies Himself to His not having been born, when He asks, "Who is my mother, and who are my brethren? "[714]

Let us therefore give Him praise, not with the mouth only, but also with the heart, that tie may accept us as sons. For the Lord has said, "Those are my brethren who do the will of my Father."[54]

Accordingly He leads us into the liberty of the Father,-sons that are co-heirs and friends. "For," says the Lord, "they that do the will of my Father are my brethren and fellow-heirs."[36]

But neither the passage nor this difficulty is hard to explain. For if he who does the will of the Father in heaven[29]