Anf-02 vi.iv.iii Pg 11.1
Anf-02 vi.ii.x Pg 40.1
Anf-03 v.iv.v.xvi Pg 58
Ex. xx. 13–16.
—He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance,4091 4091 Merito.
to a compendious formula, because (as it was predicted in another passage) the Lord—that is, Christ—“was to make (or utter) a concise word on earth.”4092 4092
Anf-01 ix.vii.xv Pg 3
Gen. ix. 5, 6, LXX.
and again, “Whosoever will shed man’s blood,4565 4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.
it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566 4566
Anf-01 v.xv.ii Pg 6
Gen. v. 1, Gen. ix. 6.
And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223 1223
Anf-03 v.viii.xxxix Pg 9
Gen. ix. 5, 6.
He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542 7542
Anf-03 iv.iv.xv Pg 6
See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.
to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280 280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.
are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281 281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]
Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282 282
Anf-03 iv.ix.iii Pg 19
Comp. Ex. xxi. 24, 25; Lev. xxiv. 17–22; Deut. xix. 11–21; Matt. v. 38.
But the new law’s wont was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land.1179 1179
Anf-03 iv.ix.iii Pg 19
Comp. Ex. xxi. 24, 25; Lev. xxiv. 17–22; Deut. xix. 11–21; Matt. v. 38.
But the new law’s wont was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land.1179 1179
Treasury of Scriptural Knowledge, Chapter 21
VERSE (12) - Ex 20:13 Ge 9:6 Le 24:17 Nu 35:16-24,30,31 De 19:11-13
