Greek lab

And, "Do not these things to be seen of men; otherwise ye have no reward from your Father which is in heaven."[26]

But since Scripture commands each of two things-namely, that we work for the Lord without the privity of any second person,[36]

Accordingly, if we do alms before men, having in our thoughts the design of appearing to men philanthropic, and of being honoured because of philanthropy, we receive the reward from men;[148]

"If thou doest alms," it is said, "let no one know it; and if thou fastest, anoint thyself, that God alone may know,"[208]

Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour. In fine, He enjoins us not to trumpet forth[48]

Also in the same place: "When thou doest an alms, do not sound a trumpet before thee, as the hypocrites do in the streets and in the synagogues, that they may be glorified of men. Verily I say unto you, They have fulfilled their reward."[598]

And, "When thou doest thine alms, let not thy left hand know what thy right hand doeth."[426]

And those that do good it teaches not to boast, lest they become men-pleasers. For it says: "Let not your left hand know what your right hand doeth."[30]

In the Gospel according to Matthew: "Let not thy left hand know what thy right hand doeth, that thine alms may be in secret; and thy Father, which seeth in secret, shall render to thee."[597]

But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: "Thou, when thou doest thine alms, let not thy left hand know what thy right hand cloth, that thine alms may be in secret."[42]

But how" in every place," since we are prohibited[161]

2. Neither pray as the hypocrites; but as the Lord commanded in His Gospel,[82]

Now, "when ye pray, be not ye as the hypocrites; "[109]

Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb. And if "thou prayest in the closet," as the Lord taught, "to worship in spirit,"[75]

and again, "Pray to your Father which is in secret? "[165]

How often did the Egyptian threaten me with death! How often did she give me over to punishment, and then call me back, and threaten me when I would not company with her! And she said to me, Thou shalt be lord of me, and all that is mine, if thou wilt give thyself unto me, and thou shall be as our master. Therefore I remembered the words of the fathers of my father Jacob, and I entered into my chamber[3]

of a discussion on the necessaries of faith is not idle, because it is not unfruitful. In edification no loquacity is base, if it be base at any time.[37]

Since, however, the Lord, the Foreseer of human necessities,[65]

That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out [to the same effect], and the Lord teaches us of this Father[41]

And the Lord says in His prayer, "Our Father, who art in heaven."[172]

self looked up, and prayed, and made supplication of the Father; whither also He taught us to raise ourselves, and pray, "Our Father which art in heaven," etc.,[314]

Again, what else does the expression, which ought to be used by those who pray, "Our Father who art in heaven,"[35]

And to whom, then, did the Lord Jesus address Himself, when in these terms He taught men to pray: "When ye pray, say, Our Father which art in heaven; "[164]

And it makes the entire difference what you worship, not how you worship, or what prayer you offer.[385]

ure, holy, beloved of God, the son of God, praying as a son to his father, and saying, as from the common congregation of the faithful, thus: "Our Father, which art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen."[56]

but as the Lord has appointed us in the Gospel, so pray ye: "Our Father which art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, as in heaven, so on earth; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil; for Thine is the kingdom for ever. Amen."[110]

and not only hast Thou given us this, but hast also taught us how to pray;[52]

And the earthly Church is the image of the heavenly, as we pray also "that the will of God may be done upon the earth as in heaven."[99]

Also in the daily prayer: "Thy will be done, as in heaven, so in earth."[506]

For this is that which our Lord taught us when we pray to say to His Father, "Thy will be done, as in heaven, so upon earth; "[246]

in our ordinary prayer likewise commanding us to request "bread,"[107]

Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread,[83]

For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you."[64]

abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive;[39]

) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts; "[143]

He never remembers those who have sinned against him, but forgives them. Wherefore also he righteously prays, saying, "Forgive us; for we also forgive."[131]

In the Gospel, in the daily prayer: "Forgive us our debts, even as we forgive our debtors."[537]

As also He instructed us by His prayer to say unto God: "Forgive us our debts, as we forgive our debtors."[119]

and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation ,"[46]

own power! But in the prayer prescribed to us, when we say to our Father, "Lead us not into temptation "[8]

and again in His prayer, He says to His Father, "and lead us not into temptation, but deliver us from evil."[24]

(or, evil); for Thine is the power and the glory for ever.[84]

Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you."[57]

Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences.[54]

For it is in the power of God alone to grant the forgiveness of sins, and not to impute transgressions; since also the Lord commands us each day to forgive the repenting brethren.[77]

without peace? the remission of debts[71]

Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."[9]

Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts;[106]

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: "[63]

1. But let not your fasts be with the hypocrites;[80]

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24]

that is, consecrated [to God], and ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth.[193]

Insectatur autem aliquis generationera, in earn dicens interitum cadere, eamque perire: et detorquet aliquis ad filiorum procreationem illud dictum Servatoris: "Non oportere in terra thesauros recondere, ubi tinea et aerugo demolitur; "[154]

"Lay not up for yourselves, therefore, treasures on the earth, where moth and rust destroy, and thieves break through and steal,"[37]

"Acquire treasures in heaven, where neither moth nor rust destroys, nor thieves break through."[16]

But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure is, there will thy heart be also."[23]

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24]

For he that is fired with ardour and admiration for righteousness, being the lover of One who needs nothing, needs himself but little, having treasured up his bliss in nothing but himself and God, where is neither moth,[140]

Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also."[355]

yet at least bestow upon the strangers one, or two, or five mites. "Lay up to thyself heavenly treasure, which neither the moth nor thieves can destroy."[175]

And he who is truly a householder is both free and rich; rich because from the office of the scribe he has been made a disciple to the kingdom of heaven, in every word of the Old Testament, and in all knowledge concerning the new teaching of Christ Jesus, and has this riches laid up in his own treasure-house-in heaven, in which he stores his treasure as one who has been made a disciple to the kingdom of heaven,-where neither moth doth consume, nor thieves break through.[75]

The mind compasses the whole man about, and whither it wills it carries him. But where thy heart shall be, there shall be thy treasure.[5]

For she that uses herself to nothing but talking of money, worships mammon instead of God,-that is, is a servant to gain, but cannot be pleasing to God, nor resigned to His worship; not being able to intercede with Him continuously on account that her mind and disposition run after money: for "where the treasure is, there will the heart be also."[27]

For pain is a worm and a moth, which wounds the heart which has not its treasures in heaven and spiritual things, for if a man has his treasure in these-"for where the treasure is, there will the heart be also,"[77]

And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven."[27]

The good mind hath not two tongues, of blessing and of cursing, of insult and of honour, of sorrow and of joy, of quietness and of trouble, of hypocrisy and of truth, of poverty and of wealth; but it hath one disposition, pure and un-corrupt, concerning all men. It hath no double sight,[4]

naming indeed Caesar as Caesar, but confessing God as God. In like manner also, that [text] which says, "Ye cannot serve two masters,"[58]

pronuntiavit eum, qui est obtemperaturus, "serviturum duobus dominis: "[140]

How, then, can what relates to meat, and drink, and amorous pleasure, be agreeable to such an one? since he views with suspicion even a word that produces pleasure, and a pleasant movement and act of the mind. "For no one can serve two masters, God and Mammon,"[106]

"But I was under contract." "None can serve two lords."[84]

How many other undoubted proofs we have had in the case of persons who, by keeping company with the devil in the shows, have fallen from the Lord! For no one can serve two masters.[25]

So you see idolatry is not without its gain, selling, as it does, Christ for pieces of gold, as Judas did for pieces of silver. Will it be "Ye cannot serve God and mammon"[45]

,"[115]

how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords[32]

Before proceeding to the next point, it may be well for us to see whether we do not accept with approval the saying, "No man can serve two masters," with the addition, "for either he will hate the one, and love the other; or else he will hold to the one, and despise the other," and further, "Ye cannot serve God and mammon."[3]

He says that he has done what another has actually committed; and although it is written, "Ye cannot serve two masters,"[57]

and again, "Ye cannot serve God and mammon."[45]

Thou shalt not speak obscenely, nor use wanton glances, nor be a drunkard; for from such causes arise whoredoms and adulteries. Be not a lover of money, lest thou "serve mammon instead of God."[64]

Either therefore let him agree not to do so, or let him be deprived. For, "no one can serve two masters,"[53]

Now the Lord declares, "No servant can serve two masters."[33]

that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious[53]

But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man."[25]

The covering ought, in my judgment, to show that which is covered to be better than itself, as the image is superior to the temple, the soul to the body, and the body to the clothes.[248]

"I shall have no food." But "think not," says He, "about food; "[80]

of less important things?[83]

How much better are ye than they! And why take ye thought for raiment? Consider the lilies of the field; "[47]

as also in the Gospel it has been said, Take no heed for your life, what ye shall eat, or what ye shall drink; nor for your body, what ye shall put on: because the life is more than food, and the body than clothing.[28]

who, without any labour on their part, feeds the fowls of the heaven;[45]

Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? "[437]

Are not ye much better than they? Be not therefore solicitous, saying, What shall we eat? or what shall we drink? For your Father knoweth that ye have need of all these things."[9]

In the same way, with their high shoes, he has made the tragic actors taller, because "none can add a cubit to his stature."[20]

Thus He limits not only our occupations, but our cares. For He says: "Ye cannot, by taking thought, add aught to your stature."[26]

and as an example of clothing we have the lilies.[81]

which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field;[44]

He does not term those men of little faith, but faithless and hypocrites,[60]

"Wherefore I say, Take no thought for your life, what ye shall eat; neither for your body, what ye shall put on. For your life is more than meat, and your body than raiment."[43]

Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you."[32]

Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you."[434]

" Now pride and luxury make men waverers (or raise them aloft) from the truth; and the voluptuousness, which indulges in superfluities, leads away from the truth. Wherefore He says very beautifully, "And all these things do the nations of the world seek after."[224]

" "But seek first the kingdom of heaven, and its righteousness," for these are the great things, and the things which are small and appertain to this life "shall be added to you."[44]

necessary for believers; for "all other things the nations seek after."[43]

But you also oppose Scripture, seeing it expressly cries "Seek first the kingdom of heaven, and all these things shall be added unto you."[254]

Of the kingly office one kind is divine,-that which is according to God and His holy Son, by whom both the good things which are of the earth, and external and perfect felicity too, are supplied. "For," it is said, "seek what is great, and the little things shall be added."[310]

withal issued His edict, "Seek ye first the kingdom, and then even these shall be added: "[39]

For He said: "Seek," and anxiously seek, "the kingdom of God, and all these things shall be added to you: for the Father knoweth what things ye have need of."[25]

For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom and righteousness,[57]

In a word, to the Hebrews, whose opinion concerning God was that He is only good, our Master said that they should seek also His righteousness;[17]

Besides, He makes preparation for a self-sufficing mode of life, for simplicity, and for girding up our loins, and for free and unimpeded readiness of our journey; in order to the attainment of an eternity of beatitude, teaching each one of us to be his own storehouse. For He says, "Take no anxious thought for to-morrow,"[264]

be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes[315]

," seeing He had previously said, "Take no careful thought about the morrow, what ye are to eat."[47]

is pleasing to God. "But Christians concern themselves about posterity"-to whom there is no to-morrow![65]

Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil."[435]

Since, therefore, you have been set free from these, you are without care, and without grief, and without fear; and there remains to you that which was said by the Saviour: Take no care for the morrow, for the morrow will take care of itself.[15]