Greek lab

or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged;[16]

And therefore has the Lord said: "Judge not, that ye be not judged: for with what judgment ye shall judge, ye shall be judged."[423]

"Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again;[59]

patience to me, and I will reward patience. For when He says, "Judge not, lest ye be judged,"[109]

But what at all he will suffer, who at first did not hear, but required witnesses, or even refused to hear these, but was brought to the church, God knows; for we do not declare it, according to the precept, "Judge not that ye be not judged,"[199]

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]

with what measure ye mete, it shall be measured to you again;[19]

Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you."[40]

Hast thou not read, that "God destroys the remembrance of the proud, and does not forsake the memory of the lowly? "Hast thou not read, that "with what judgment a man shall judge he must be judged? "[44]

For of what unjust judgment soever you are the instruments, of the same you shall receive the reward from God. "For with what judgment ye judge ye shall be judged."[220]

and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them.[22]

let each one with all his power do what he can so that he may not receive punishment for more evil things done in the body, even if he is going to receive back for all the wrongs which he has done; but it should be our ambition to procure the reward for a greater number of good deeds, since "with what measure we mete, it shall be measured to us,"[203]

Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye,[4]

And even now I fear, as it is said, "to cast the pearls before swine, lest they tread them under foot, and turn and rend us."[144]

"That which is holy they will cast to the dogs, and their pearls," although (to be sure) they are not real ones, "they will fling to the swine."[430]

is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; "[182]

"Cast not," saith He, "your pearls to swine, lest they trample them to pieces, and turn round and overturn you also."[37]

This, he says, is what (Jesus) asserts: "Throw not that which is holy unto the dogs, nor pearls unto the swine."[107]

Inasmuch as (Elchasai) considers, then, that it would be an insult to reason that these mighty and ineffable mysteries should be trampled under foot, or that they should be committed to many, he advises that as valuable pearls[68]

And we are, moreover, bidden to keep what is holy within our own knowledge, and not expose it to be trodden down by swine and dogs, since the Lord speaks, saying, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you."[6]

Also in the Gospel according to Matthew: "Give not that which is holy to dogs; neither cast ye your pearls before the swine, lest perchance they trample them down with their feet, and turn again and crush you."[625]

" You see that it is hid in them that are lost. "For it is not meet to give the holy things to dogs."[717]

For they insult the commandments, accomplishing the will of the spirits of evil, and cast holy things to dogs, and pearls before swine,[73]

The passage, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine,"[6]

For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith.[156]

But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.[92]

For in the mystical points we ought not to be rash, but cautious; for the Lord exhorts us, saying: "Cast not your pearls before swine, lest they trample them with their feet, and turn again and rend you."[18]

men, but in everything are estranged from the wicked. And we "do not cast that which is holy before dogs, nor pearls before swine; "[31]

that we may eat with him, how much more is it proper for us to ascertain who or what sort of man he is to whom the words of immortality are to be committed! For we ought to be careful, yea, extremely careful, that we cast not our pearls before swine.[5]

What, then, shall he do who has to address a mixed multitude? Shall he conceal what is true? How, then, shall he instruct those who are worthy? But if he set forth pure truth to those who do not desire to obtain salvation, he does injury to Him by whom he has been sent, and from whom he has received commandment not to throw the pearls of His words before swine and dogs,[2]

nor cast our pearls before swine, lest perchance they should trample them with their feet.[55]

But another thing too it teaches us: that we should "not cast that which is holy to dogs, nor cast pearls before swine."[30]

for, in the course of those words, He said, "Give not that which is holy unto the dogs, neither cast your pearls before the swine."[34]

men, and, by descending to their argument, may often refute them by their own doctrines; but in thus acting may God be merciful to me, for I venture on these statements, not with the view of comparing Him to them, but of convicting and overthrowing their insane opinions)-they, for whom many foolish persons entertain so great an admiration, as if, forsooth, they could learn from them something more precious than the truth itself! That expression of Scripture, "Seek, and ye shall find,"[262]

For he whose it is to desire nothing that is not in our power, and to obtain by asking from God what he piously desires, does he not possess much, nay all, having God as his everlasting treasure? "To him that asks," it is said, "shall be given, and to him that knocketh it shall be opened."[64]

And, in truth, the Word does not wish him who has believed to be idle. For He says, "Seek, and ye shall find."[127]

Gold is not taken from the earth in the lump, but is purified by smelting; then, when made pure. it is called gold, the earth being purified. For "Ask, and it shall be given you,"[244]

Non potest autem ea aliter comparari continentia, nisi gratia Dei. Et ideo dixit: "Petite, et dabitur vobis."[93]

"For narrow," in truth, "and strait is the way" of the Lord. And it is to the "violent that the kingdom of God belongs."[1]

The righteous man will seek the discovery that flows from love, to which if he haste he prospers. For it is said, "To him that knocketh, it shall be opened: ask, and it shall be given to you."[38]

But, on the contrary, the Barbarian philosophy, expelling all contention, said, "Seek, and ye shall find; knock, and it shall be opened unto you; ask, and it shall be given you."[2]

Now, how shall he who was always outside knock at the place where he never was? What door does he know of, when he has passed through none, either by entrance or ejection? Is it not rather he who is aware that he once lived within and was thrust out, that (probably) found the door and knocked thereat? In like manner, "Ask, and ye shall receive,"[93]

may be supplied you. "Ask," saith He, "and ye shall receive."[217]

said separately, after delivering His Rule of Prayer, "Ask, and ye shall receive; "[66]

For to this the Saviour exhorted, and said not only, "Knock, and it shall be opened to you; and seek, and ye shall find,"[5]

who art not seen by bodily eyes, but who art not altogether hidden from those of our soul, and who art hidden in Thy form, but manifested to us by Thy works; and by Thy many deeds we have recognised Thee as we go on, and Thou hast given us Thy gifts without measure, saying, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.[53]

And do not be content with knocking and seeking, for what is most necessary for understanding divine things is prayer, and in urging us to this the Saviour says not only,[6]

Now you will connect with the man seeking goodly pearls the saying, "Seek and ye shall find,"[35]

For if they "to whom it is given" can receive this saying about absolute purity, let him who wills ask, obeying and believing Him who said, "Ask and it shall be given you,"[202]

and this-"Every one that seeketh findeth."[36]

? "[45]

The Lord also in His Gospel, setting forth the love of God the Father, says, "What man is there of you, whom, if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much l more shall your heavenly Father give good things to them that ask Him?"[45]

If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, "your Father which is in heaven,"[190]

And, "As ye would that men should do to you, do ye likewise so to, them."[65]

and know that it shall he mine if only I can be pure in heart? And that is quite in accordance with the truth which we have learned now, to wit, that if one prevails in the keeping of the two commandments, he fulfils the whole law and the prophets.[485]

and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do.[6]

In one word, what he wishes for himself, he wishes also for his neighbour. For this is the law of God and of the prophets[15]

For there was no laying of accusations against each other among them, except what was friendly; neither ought there ever to be such among their followers or among believers: for the Lord says, "Do not that to another which thou wouldst not have done to thyself."[3]

For they have heard in the commandment that "the broad and wide way leadeth to destruction, and many there are who go in by it."[40]

But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read bow broad is the road to evil,[170]

More easily, it may be, through the "strait gate"[123]

Concerning these, it is said, the Saviour has expressly declared that "straight and narrow is the way that leadeth unto life, and few there are that enter upon it; whereas broad and spacious is the way that leadeth unto destruction, and many there are that pass through it."[120]

"And they went out at privy doors; "showing thus by anticipation, that he who desires to partake of the water in the garden must renounce the broad gate, and enter by the strait and narrow.[215]

On this same subject, according to Matthew: "How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!"[412]

one of life and one of death;[3]

"For narrow," in truth, "and strait is the way" of the Lord. And it is to the "violent that the kingdom of God belongs."[1]

for a rich man to enter into the kingdom of God!" Now, if Celsus had not perused the Gospels in a spirit of hatred and dislike, but had been imbued with a love of truth, he would have turned his attention to the point why a camel-that one of animals which, as regards its physical structure, is crooked-was chosen as an object of comparison with a rich man, and what signification the "narrow eye of a needle" had for him who saw that "strait and narrow was the way that leadeth unto life;[92]

There is likewise a certain other "Small Bear" (Cynosuris), as it were some image of the second creation-that formed according to God. For few, he says, there are that journey by the narrow path.[155]

to walk in it, for it is not called afflicting, but afflicted.[73]

We ought to notice certainly that "many" are said to believe, not in Him, but in His name. Now, those who believe in Him are those who walk in the straight and narrow way,[160]

and also that which is written in the Gospel of Matthew thus, "For narrow is the gate, and strait is the way that leadeth unto life, and few be they that find it."[87]

But he who has the power will consider whether this agreement and a congregation of this sort in the midst of which Christ is, can be found in more, since "narrow and straightened is the way that leadeth unto life, and few be they that find it."[10]

neither ought their existence to surprise us, for it was foretold that they should come to pass;[3]

, however, held back, because he did not find a suitable reply; for he was pondering the conclusion which might be drawn from either of two answers which he might make, tutoring the matter over thus in his thoughts: If I say that they are converted, he will meet me with that statement which is recorded in the Gospel about the trees;[134]

But it is the same blindness, to give the name of falsehood to truth, and of truth to falsehood. Doubtless the crafty man wished to conceal the wolf under the skin of a sheep,[38]

Ye shall know them by their fruits; take care of them. For false Christs and false prophets shall arise and shall deceive many."[69]

Persons are still living who remember them,-their own actual disciples and successors,-who cannot therefore deny the lateness of their date. But, in fact, by their own works they are convicted, even as the Lord said.[319]

But just as, when a man desires to make any purchase, he does not produce the money unless he first ascertains by tasting the object whether it is of a dry or a moist species, so I shall not admit to you that the tree is evil and utterly corrupt, unless the quality of its fruit is first exhibited; for it is written, that "the tree is known by its fruits."[146]

is a fault, as is the body, such must be its parts-faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And "a corrupt tree must needs bring forth evil fruit."[123]

He, starting from the fact that it is said, "Every good tree beareth good fruit, but an evil evil,"[73]

For the saying, "It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit,"[116]

How occurs the seed of what is good, nay, very good, in that which is evil, nay, very evil? Surely a good tree does not produce evil fruit,[131]

They again recall us, however, to the words of Scripture, by bringing forward that celebrated question of theirs, affirming that it is written, "A bad tree cannot produce good fruits; for a tree is known by its fruit."[65]

For it is requisite that the things made should be similar to the maker; wherefore also they thus employ the evangelical parables, saying, "A good tree cannot bring forth evil fruit,"[19]

For who ought to be believed? Should it be those masters of yours whose enjoyment is in the flesh, and who pamper themselves with the richest delights; or our Saviour Jesus Christ, who says, as it is written in the book of the Gospels, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit,"[101]

As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is "cut off, and cast into the fire; "[65]

By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire."[32]

Wherefore also he added: "But with all of them He was not well pleased." Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father? "[176]

"For not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father."[42]

And again, it is said, the Saviour has declared, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven."[96]

Again, there is no ground for any one, for the circumvention of Christian truth, opposing to us the name of Christ, and saying, "All who are baptized everywhere, and in any manner, in the name of Jesus Christ, have obtained the grace of baptism,"-when Christ Himself speaks, and says, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven."[21]

Also according to Matthew: "Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven."[507]

For He saith, "Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness."[23]

Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven-of each and every one of them it is required that he be worthy of the kingdom of heaven in every thing. For not by eloquence[4]

We must, therefore, cleave to Him rather than to His name, test after we have done wonders in His name, we should hear these words addressed to us which He will speak to those who boast of His name alone.[157]

Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: "Many shall say to Me in that day, In Thy name we have cast out devils, and done many wonderful works."[22]

And in another passage: "Many will say unto Me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and by Thy name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from Me, because ye are workers of iniquity."[113]

The Lord denounces, and says, "Many shall say to me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."[45]

Also in the same place: "Many shall say unto me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done great works? And then shall I say to them, I never knew you; depart from me, ye who work iniquity."[549]

shall hear the voice of the Lord saying, "Depart from me, all ye that have worked iniquity: I know you not."[25]

Ye subdued your body to virginity, but ye kept not mercy, but ye did not cast the hatred of your brother out of your souls. For not every, one that saith to me, Lord, Lord, shall be saved, but he that doeth my will.[137]

me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity."[26]

And hence He Himself also declares: "Every one who hears my words, and doeth them, I will show to whom he is like: he is like a wise man who built his house upon a rock," etc.[43]

"Whosoever," says He, "heareth my words, and doeth them, I will liken him unto a wise man, that built his house upon a rock: the rain descended, the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock."[8]

The rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and its ruin became great."[774]

For this most devout Marcellus was only found to be like the rock on which the house was built with the most solid foundations; and when the rain descended, and the floods and the winds burst in and beat upon that house, it stood firm: for it had been built on the most solid and immoveable foundations.[560]

Now, if the gates of Hades prevail against any one, such an one cannot be a rock upon which Christ builds the church, nor the church built by Jesus upon the rock; for the rock is inaccessible to the serpent, and it is stronger than the gates of Hades which are opposing it, so that because of its strength the gates of Hades do not prevail against it; but the church, as a building of Christ who built His own house wisely upon the rock,[81]

[3]

; "while he that heareth them, but doeth them not, is like a foolish man, who built his house upon the sand," etc.[56]

Of whom the Lord had intimated the future destruction in the Gospel in these words, saying, "He who heareth my words and doeth them not, I will liken him to a foolish man, who built his house upon the sand: the tempests came and beat upon that house, and it fell; and great was its destruction."[17]