And, having hidden it, he goes away, work-tug and devising how he shall buy the field, or the Scriptures, that he may make them his own possession, receiving from the people of God the oracles of God with which the Jews were first entrusted.
"For what," he says, "if some of them have departed from the faith? Hath their unbelief made the faith of God of none effect? God forbid! For God is true, but every man a liar."
Nor does the perfidy of others press down the Christian faith into ruin, but rather stimulates and exalts it to glory, according to what the blessed Apostle Paul exhorts, and says: "For what if some of these have fallen from their faith: hath their unbelief made the faith of God of none effect? God forbid. For God is true, but every man a liar."
Nor does the Lord, the protector of His people, and their guardian, suffer the wheat to be snatched from His floor; but the chaff alone can be separated from the Church, since also the apostle says, "For what if some of them have departed from the faith? shall their unbelief make the faith of God of none effect? God forbid; for God is true, but every man a liar."
The blessed Apostle Paul in his epistle speaks in this manner: "For what if some of them fall away from the faith, shall their unbelief make the faith of God without effect? God forbid: for God is true, though every man be a liar."
said: It does not disturb me if any man does not assert the faith and truth of the Church, since the apostle says, "For what if some of them have fallen away from the faith? Has their unbelief made the faith of God of no effect? By no means. For God is true, but every man a liar."
of the Greek: but glory, honour, and peace, to every man that worketh good."
"But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? God forbid."
and, to conceal their impious doctrines, they abuse the name [of Christ], as a means of hiding their wickedness; so that "their condemnation is just,"
Nunquid autem ad hos verba sua dirigens, scribit Apostolus in Epistola ad Romanos: "Et non sicut blasphemamur, et sicut dicunt aliqui nos dicere: Faciamus mala, ut eveniant bona, quorum justa est damnatio? "
Rom. 3:8 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
In the Epistle of Paul to the Romans: "Let us do evil until the good things come; whose condemnation is just."
With their tongues they have practised deceit, their throat is an open sepulchre, the poison of asps is under their lips, destruction and misery are in their paths, and the way of peace they have not known.'
And, "There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable,"
" Anger has been prohibited, our spirits retained, the petulance of the hand checked, the poison of the tongue
Their feet are swift to shed blood, destruction and misery are in their ways, who have not known the way of peace; neither is the fear of God before their eyes."
To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father."
Destruction and misery are in their ways, and the way of peace have they not known. The fear of God is not before their eyes."
In the same way as Paul, prophecy upbraids the people with not understanding the law. "Destruction and misery are in their ways, and the way of peace have they not known."
"There is no fear of God before their eyes."
and had brought in "all the world as guilty (before God)," and had "stopped every mouth,"
How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, "For by the law is the knowledge of sin? "
Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if "by the law is the knowledge of sin,"
as those allege who disparage the law, and "till the law sin was in the world; "
Rom. 3:20 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
and that "by the law there comes only the knowledge of sin."
As long then as the former time
For verily I say unto you, Until heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets till all come to pass."
And if, the Creator above all is confessed to be just, and the Lord to be the Son of the Creator; then the Lord is the Son of Him who is just. Wherefore also Paul says, "But now the righteousness of God without the law is manifested; "
the law; now it is "the righteousness of God which is by the faith of (Jesus) Christ."
For as these men did not impute unto us (the Gentiles) our transgressions, which we wrought before Christ was manifested among us, so also it is not right that we should lay blame upon those who sinned before Christ's coming. For "all men come short of the glory of God,"
We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom.
Rom. 3:23 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus."
For the apostle says: "All have sinned, and come short of the glory of God; being justified freely by His grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, `I say, 'at this time His righteousness, that He might be just, and the justifier of him which believeth in Jesus."
And so one might venture to say that wisdom is anterior to all the thoughts that are expressed in the titles of the first-born of every creature. Now God is altogether one and simple; but our Saviour, for many reasons, since God
"And if any one sin, we have a Paraclete with the Father, Jesus Christ the righteous," and he adds that He is a propitiation for our sins, and similarly Paul says He is a propitiation:
for our sins. Similarly, in the Epistle to the Romans, He is called a propitiation:
dignity of the Father who had revealed to him so great things about Christ,-for the things that concerned His coming suffering had not been revealed to him,-on this account he took Him, and as one forgetful of the honour due to the Christ, and that the Son of the living God neither does nor says anything worthy of rebuke, he began to rebuke Him; and as to one who needed propitiation,-for he did not yet know that "God had set Him forth to be a propitiation through faith in His blood,"
of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just"
"Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God,"
For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith,
Tell me, is not all mankind one flock of God? Is not the same God both Lord and Shepherd of the universal nations?
and glorify Him in the persuasion that it is the same God, who is the Father of Him who healed those previously mentioned, and the God of Israel. For He is not the God of the Jews only, but also of the Gentiles.
to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifieth the circumcision by faith, and the uncircumcision through faith."
For it is truly "one God who" directed the patriarchs towards His dispensations, and "has justified the circumcision by faith, and the uncircumcision through faith."
Since this is the case, we must not seek for another Father besides Him, or above Him, since there is one God who justifies the circumcision by faith, and the uncircumcision through faith.
But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law "
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