Early Church Fathers Scripture Index : Texts

Genesis 4

There are 106 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 6, footnote 4 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Clement of Rome (HTML)

First Epistle to the Corinthians (HTML)

Chapter IV.—Many evils have already flowed from this source in ancient times. (HTML)

CCEL Footnote 18 (In-Text, Margin)

... and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.”[Genesis 4:3-8] Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. Envy made Joseph be persecuted unto death, and to come into bondage. Envy compelled Moses to flee ...

Ante-Nicene Fathers, Volume 1, page 429, footnote 3 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book III (HTML)

Chapter XI—Proofs in continuation, extracted from St. John’s Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this. (HTML)

CCEL Footnote 3460 (In-Text, Margin)

... the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal (καθολικαί) covenants given to the human race:[Genesis 4:16] one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing ...

Ante-Nicene Fathers, Volume 1, page 456, footnote 7 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book III (HTML)

Chapter XXIII.—Arguments in opposition to Tatian, showing that it was consonant to divine justice and mercy that the first Adam should first partake in that salvation offered to all by Christ. (HTML)

CCEL Footnote 3763 (In-Text, Margin)

4. [These act][Genesis 4:7] as Cain [did, who], when he was counselled by God to keep quiet, because he had not made an equitable division of that share to which his brother was entitled, but with envy and malice thought that he could domineer over him, not only did not acquiesce, but even added sin to sin, indicating his state of mind by his action. For what he had planned, that did he also put in practice: he tyrannized over and slew him; God subjecting the just to the unjust, that the former might be proved as ...

Ante-Nicene Fathers, Volume 1, page 485, footnote 2 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book IV (HTML)

Chapter XVIII.—Concerning sacrifices and oblations, and those who truly offer them. (HTML)

CCEL Footnote 4038 (In-Text, Margin)

3. For at the beginning God had respect to the gifts of Abel, because he offered with single-mindedness and righteousness; but He had no respect unto the offering of Cain, because his heart was divided with envy and malice, which he cherished against his brother, as God says when reproving his hidden [thoughts], “Though thou offerest rightly, yet, if thou dost not divide rightly, hast thou not sinned? Be at rest;”[Genesis 4:7] since God is not appeased by sacrifice. For if any one shall endeavour to offer a sacrifice merely to outward appearance, unexceptionably, in due order, and according to appointment, while in his soul he does not assign to his neighbour that fellowship with him which is right and proper, ...

Ante-Nicene Fathers, Volume 1, page 485, footnote 8 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book IV (HTML)

Chapter XVIII.—Concerning sacrifices and oblations, and those who truly offer them. (HTML)

CCEL Footnote 4044 (In-Text, Margin)

... and for injustice, and for man-slaying, that thou mayest do it.” And again Isaiah saith, “Ye have taken counsel, but not of Me; and made covenants, [but] not by My Spirit.” In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil —that God who reveals what is hidden [in the heart], but who worketh not evil—when Cain was by no means at rest, He saith to him: “To thee shall be his desire, and thou shalt rule over him.”[Genesis 4:7] Thus did He in like manner speak to Pilate: “Thou shouldest have no power at all against Me, unless it were given thee from above;” God always giving up the righteous one [in this life to suffering], that he, having been tested by what he suffered ...

Ante-Nicene Fathers, Volume 1, page 541, footnote 4 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book V (HTML)

Chapter XIV.—Unless the flesh were to be saved, the Word would not have taken upon Him flesh of the same substance as ours: from this it would follow that neither should we have been reconciled by Him. (HTML)

CCEL Footnote 4563 (In-Text, Margin)

... the Son of man), and partly that He might confirm the salvation of our flesh. For if the flesh were not in a position to be saved, the Word of God would in no wise have become flesh. And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood [in His composition]. But inasmuch as blood cries out (vocalis est) from the beginning [of the world], God said to Cain, when he had slain his brother, “The voice of thy brother’s blood crieth to Me.”[Genesis 4:10] And as their blood will be inquired after, He said to those with Noah, “For your blood of your souls will I require, [even] from the hand of all beasts;” and again, “Whosoever will shed man’s blood, it shall be shed for his blood.” In like manner, ...

Ante-Nicene Fathers, Volume 2, page 105, footnote 5 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Theophilus (HTML)

Theophilus to Autolycus (HTML)

Book II (HTML)

Chapter XXIX.—Cain’s Crime. (HTML)

CCEL Footnote 607 (In-Text, Margin)

When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, “I have gotten a man from God.” And yet again she bare a second son, whose name was Abel, “who began to be a keeper of sheep, but Cain tilled the ground.”[Genesis 4:1-2] Their history receives a very full narration, yea, even a detailed explanation: wherefore the book itself, which is entitled “The Genesis of the World,” can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children—being carried away with spite because he had not ...

Ante-Nicene Fathers, Volume 2, page 396, footnote 8 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Book III (HTML)

CCEL Footnote 2580 (In-Text, Margin)

... verum, falsum confirmans: intemperantiam enim et fornicationem, diabolica vitia et affectiones nos quoque confitemur; intercedit autem moderati matrimonii consensio, quæ tum ad precationem continenter deducit, tum ad procreandos liberos cum honestate conciliat. “Cognitio” quidem certe a Scriptura dictum est tempus liberorum procreationis, cum dixit: “Cognovit autem Adam Evam uxorem suam; et concepit, et peperit filium, et nominavit nomen ejus Seth: Suscitavit enim mihi Deus aliud semen pro Abel.”[Genesis 4:25] Vides, quemnam maledictis incessant, qui honestam ac moderatam incessunt seminationem, et diabolo attribuunt generationem. Non enim simpliciter Deum dixit, qui articuli præ missione, nempe ὁ Θεός dicens, ...

Ante-Nicene Fathers, Volume 2, page 401, footnote 5 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Book III (HTML)

CCEL Footnote 2646 (In-Text, Margin)

... est caput Ecclesire, in came quidem informis et specie carens vitam transiit, ut doceret nos respicere ad naturam divinæ causespicere ad naturam divinnsiit, æinformem et incorpoream? “Arbor enim vitæ,” inquit prophem, “est in bono desiderio,” docens bona et munda desideria, quæ sunt in Domino vivente. Jam vero volunt viri cure uxore in matrimonio consuetudinem, quæ dicta est “cognitio,” esse peccatum: eam quippe indicari ex esu “ligni boni et mali,” per significationem hujus vocabuli “cognovit,”[Genesis 4:1] quæ mandati tmnsgressionem notat. Si autem hoc im est, veritatis quoque cognitio, est esus ligni vitre. Potest ergo honestum ac moderatum matrimonium illius quoque ligni esse particeps. Nobis autem prius dictum est, quod licet bene et male uti ...

Ante-Nicene Fathers, Volume 3, page 153, footnote 4 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

An Answer to the Jews. (HTML)

The Law Anterior to Moses. (HTML)

CCEL Footnote 1154 (In-Text, Margin)

... circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering.[Genesis 4:1-7] Noah also, uncircumcised—yes, and inobservant of the Sabbath—God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and inobservant of the Sabbath, He translated from this world; who did not first taste death, in order that, ...

Ante-Nicene Fathers, Volume 3, page 156, footnote 4 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

An Answer to the Jews. (HTML)

Of Sacrifices. (HTML)

CCEL Footnote 1198 (In-Text, Margin)

... Abel his brother, Let us go into the field: and he went away with him thither, and he slew him. And then God said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother’s keeper? To whom God said, The voice of the blood of thy brother crieth forth unto me from the earth. Wherefore cursed is the earth, which hath opened her mouth to receive the blood of thy brother. Groaning and trembling shalt thou be upon the earth, and every one who shall have found thee shall slay thee.”[Genesis 4:2-14] From this proceeding we gather that the twofold sacrifices of “the peoples” were even from the very beginning foreshown. In short, when the sacerdotal law was being drawn up, through Moses, in Leviticus, we find it prescribed to the people of Israel ...

Ante-Nicene Fathers, Volume 3, page 495, footnote 9 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

Against Hermogenes. (HTML)

A Further Vindication of the Scripture Narrative of the Creation, Against a Futile View of Hermogenes. (HTML)

CCEL Footnote 6455 (In-Text, Margin)

... which they were contained? But this example may be an idle one as being derived from a human circumstance; I will take another, which has the authority of Scripture itself. It says that “God made man of the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul.” Now, although it here mentions the nostrils, it does not say that they were made by God; so again it speaks of skin and bones, and flesh and eyes, and sweat and blood, in subsequent passages,[Genesis 4:10] and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of ...

Ante-Nicene Fathers, Volume 3, page 564, footnote 2 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

On the Resurrection of the Flesh. (HTML)

Even the Metaphorical Descriptions of This Subject in the Scriptures Point to the Bodily Resurrection, the Only Sense Which Secures Their Consistency and Dignity. (HTML)

CCEL Footnote 7463 (In-Text, Margin)

... In respect, of course, to his fleshly substance, which had been taken out of the ground, and which was the first to receive the name of man, as we have already shown, does not this passage give one instruction to interpret in relation to the flesh also whatever of wrath or of grace God has determined for the earth, because, strictly speaking, the earth is not exposed to His judgment, since it has never done any good or evil? “Cursed,” no doubt, it was, for it drank the blood of man;[Genesis 4:11] but even this was as a figure of homicidal flesh. For if the earth has to suffer either joy or injury, it is simply on man’s account, that he may suffer the joy or the sorrow through the events which happen to his dwelling-place, whereby he ...

Ante-Nicene Fathers, Volume 3, page 684, footnote 6 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Prayer. (HTML)

The Sixth Clause. (HTML)

CCEL Footnote 8815 (In-Text, Margin)

... small: corresponds with our profession that “we also remit to our debtors;” indeed elsewhere, too, in conformity with this Form of Prayer, He saith, “Remit, and it shall be remitted you.” And when Peter had put the question whether remission were to be granted to a brother seven times, “Nay,” saith He, “seventy-seven times;” in order to remould the Law for the better; because in Genesis vengeance was assigned “seven times” in the case of Cain, but in that of Lamech “seventy-seven times.”[Genesis 4:15]

Ante-Nicene Fathers, Volume 3, page 684, footnote 6 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Prayer. (HTML)

The Sixth Clause. (HTML)

CCEL Footnote 8815 (In-Text, Margin)

... small: corresponds with our profession that “we also remit to our debtors;” indeed elsewhere, too, in conformity with this Form of Prayer, He saith, “Remit, and it shall be remitted you.” And when Peter had put the question whether remission were to be granted to a brother seven times, “Nay,” saith He, “seventy-seven times;” in order to remould the Law for the better; because in Genesis vengeance was assigned “seven times” in the case of Cain, but in that of Lamech “seventy-seven times.”[Genesis 4:24]

Ante-Nicene Fathers, Volume 3, page 688, footnote 11 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Prayer. (HTML)

Answer to the Foregoing Arguments. (HTML)

CCEL Footnote 8889 (In-Text, Margin)

... of the angels” that he saith women must be veiled, because on account of “the daughters of men” angels revolted from God. Who then, would contend that “ women ” alone —that is, such as were already wedded and had lost their virginity—were the objects of angelic concupiscence, unless “virgins” are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures saith “ the daughters of men;”[Genesis 4:2] inasmuch as it might have named “ wives of men,” or “females,” indifferently. Likewise, in that it saith, “And they took them to themselves for wives,” it does so on this ground, that, of course, such are “received for wives ” as are ...

Ante-Nicene Fathers, Volume 4, page 53, footnote 7 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Exhortation to Chastity. (HTML)

Unity of Marriage Taught by Its First Institution, and by the Apostle's Application of that Primal Type to Christ and the Church. (HTML)

CCEL Footnote 532 (In-Text, Margin)

... with the foundation of our race, but in accordance with the sacrament of Christ. From one marriage do we derive our origin in each case; carnally in Adam, spiritually in Christ. The two births combine in laying down one prescriptive rule of monogamy. In regard of each of the two, is he degenerate who transgresses the limit of monogamy. Plurality of marriage began with an accursed man. Lamech was the first who, by marrying himself to two women, caused three to be (joined) “into one flesh.”[Genesis 4:18-19]

Ante-Nicene Fathers, Volume 4, page 62, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Monogamy. (HTML)

Waiving Allusion to the Paraclete, Tertullian Comes to the Consideration of the Ancient Scriptures, and Their Testimony on the Subject in Hand. (HTML)

CCEL Footnote 598 (In-Text, Margin)

... whether individuals (taken) at the same time have made two. The number of (the individuals) conjoined and separate is the same. Still, God’s institution, after once for all suffering violence through Lamech, remained firm to the very end of that race. Second Lamech there arose none, in the way of being husband to two wives. What Scripture does not note, it denies. Other iniquities provoke the deluge: (iniquities) once for all avenged, whatever was their nature; not, however, “seventy-seven times,”[Genesis 4:19-24] which (is the vengeance which) double marriages have deserved.

Ante-Nicene Fathers, Volume 4, page 135, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

Appendix (HTML)

Genesis. (HTML)

CCEL Footnote 1278 (In-Text, Margin)

These, when in course of time[Genesis 4:3] they brought their gifts

Ante-Nicene Fathers, Volume 4, page 135, footnote 2 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

Appendix (HTML)

Genesis. (HTML)

CCEL Footnote 1279 (In-Text, Margin)

Offered the first-fruits[Genesis 4] of the fertile glebes:

Ante-Nicene Fathers, Volume 4, page 210, footnote 2 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Commodianus. (HTML)

The Instructions of Commodianus. (HTML)

Of the Foolishness of the Cross. (HTML)

CCEL Footnote 1850 (In-Text, Margin)

I have spoken of the twofold sign whence death proceeded, and again I have said that thence life frequently proceeds; but the cross has become foolishness to an adulterous people. The awful King of eternity shadows forth these things by the cross, that they may now believe on Him. O fools, that live in death! Cain slew his younger brother by the invention of wickedness. Thence the sons of Enoch[Genesis 4:17-18] are said to be the race of Cain. Then the evil people increased in the world, which never transfers souls to God. To believe the cross came to be a dread, and they say that they live righteously. The first law was in the tree; and thence, too, the second. And thence the second law first of all ...

Ante-Nicene Fathers, Volume 4, page 340, footnote 5 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book III (HTML)

On Human Temptations. (HTML)

CCEL Footnote 2639 (In-Text, Margin)

... are accustomed to say, by an abuse of language, that the earth is thirsty, and wishes to drink in water, this use of the word “wishes” is not proper, but catachrestic,—as if we were to say again, that this house wants to be rebuilt, and many other similar expressions; so also is the wisdom of the flesh to be understood, or the expression, that “the flesh lusteth against the Spirit.” They generally connect with these the expression, “The voice of thy brother’s blood crieth unto Me from the ground.”[Genesis 4:10] For what cries unto the Lord is not properly the blood which was shed; but the blood is said improperly to cry out, vengeance being demanded upon him who had shed it. The declaration also of the apostle, “I see another law in my members, warring ...

Ante-Nicene Fathers, Volume 4, page 517, footnote 3 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book IV (HTML)

Chapter XLIII (HTML)

CCEL Footnote 3883 (In-Text, Margin)

“Altogether absurd, and out of season,” he continues, “is the (account of the) begetting of children,” where, although he has mentioned no names, it is evident that he is referring to the history of Abraham and Sarah. Cavilling also at the “conspiracies of the brothers,” he allies either to the story of Cain plotting against Abel,[Genesis 4:8] or, in addition, to that of Esau against Jacob; and (speaking) of “a father’s sorrow,” he probably refers to that of Isaac on account of the absence of Jacob, and perhaps also to that of Jacob because of Joseph having been sold into Egypt. And when relating the “crafty procedure of mothers,” I suppose he means the conduct of ...

Ante-Nicene Fathers, Volume 5, page 62, footnote 7 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Refutation of All Heresies. (HTML)

Book V. (HTML)

Why They Call Themselves Peratæ; Their Theory of Generation Supported by an Appeal to Antiquity; Their Interpretation of the Exodus of Israel; Their System of “The Serpent;” Deduced by Them from Scripture; This the Real Import of the Doctrines of the Astrologers. (HTML)

CCEL Footnote 492 (In-Text, Margin)

... he says, is the power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians—(that is,) the gods of destruction—withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who findeth him might not kill him. This, he says, is Cain,[Genesis 4:15] whose sacrifice the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the ...

Ante-Nicene Fathers, Volume 5, page 62, footnote 8 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Refutation of All Heresies. (HTML)

Book V. (HTML)

Why They Call Themselves Peratæ; Their Theory of Generation Supported by an Appeal to Antiquity; Their Interpretation of the Exodus of Israel; Their System of “The Serpent;” Deduced by Them from Scripture; This the Real Import of the Doctrines of the Astrologers. (HTML)

CCEL Footnote 493 (In-Text, Margin)

... power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians—(that is,) the gods of destruction—withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who findeth him might not kill him. This, he says, is Cain, whose sacrifice[Genesis 4:5] the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the times of Herod, ...

Ante-Nicene Fathers, Volume 6, page 352, footnote 3 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Methodius. (HTML)

The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)

Arete. (HTML)

Thekla Singing Decorously a Hymn, the Rest of the Virgins Sing with Her; John the Baptist a Martyr to Chastity; The Church the Spouse of God, Pure and Virgin. (HTML)

CCEL Footnote 2810 (In-Text, Margin)

Thekla. 11. Abel, clearly prefiguring Thy death,[Genesis 4:10] O blessed One, with flowing blood, and eyes lifted up to heaven, said, Cruelly slain by a brother’s hand, O Word, I pray Thee to receive me.

Ante-Nicene Fathers, Volume 6, page 356, footnote 2 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Methodius. (HTML)

Concerning Free-Will. (HTML)

CCEL Footnote 2830 (In-Text, Margin)

Shun not, man, a spiritual hymn, nor be ill-disposed to listen to it. Death belongs not to it; a story of salvation is our song. Already I seem to taste better enjoyments, as I discourse on such subjects as these; and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries. Wherefore I dare to ask you to listen to me with ears free from all envy, without imitating the jealousy of Cain,[Genesis 4:5] or persecuting your brother, like Esau, or approving the brethren of Joseph, because they hated their brother on account of his words; but differing far from all these, insomuch that each of you is used to speak the mind of his neighbour. And, on this ...

Ante-Nicene Fathers, Volume 7, page 343, footnote 2 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Victorinus (HTML)

On the Creation of the World (HTML)

CCEL Footnote 2234 (In-Text, Margin)

... the Lamb, the seven eyes of God —the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain,[Genesis 4:15] seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.

Ante-Nicene Fathers, Volume 7, page 402, footnote 8 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book II. Of Bishops, Presbyters, and Deacons (HTML)

Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent (HTML)

CCEL Footnote 2671 (In-Text, Margin)

... three, five, or seven weeks—so set him at liberty, and speak such things to him as are fit to be said in way of reproof, instruction, and exhortation to a sinner for his reformation, that so he may continue privately in his humility, and pray to God to be merciful to him, saying: “If Thou, O Lord, shouldest mark iniquities, O Lord, who should stand? For with Thee there is propitiation.” Of this sort of declaration is that which is said in the book of Genesis to Cain: “Thou hast sinned; be quiet;”[Genesis 4:7] that is, do not go on in sin. For that a sinner ought to be ashamed for his own sin, that oracle of God delivered to Moses concerning Miriam is a sufficient proof, when he prayed that she might be forgiven. For says God to him: “If her father had ...

Ante-Nicene Fathers, Volume 7, page 406, footnote 4 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book II. Of Bishops, Presbyters, and Deacons (HTML)

Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent (HTML)

CCEL Footnote 2701 (In-Text, Margin)

... offenders, how can you expect the remission of your own sins? Do not you rather bind yourselves faster, by pretending in your prayers to forgive, when you really do not forgive? Will you not be confronted with your own words, when you say you forgive and do not forgive? For know ye, that he who casts out one who has not behaved himself wickedly, or who will not receive him that returns, is a murderer of his brother, and sheds his blood, as Cain did that of his brother Abel, and his “blood cries to God,”[Genesis 4:10] and will be required. For a righteous man unjustly slain by any one will be in rest with God for ever. The same is the case of him who without cause is separated by his bishop. He who has cast him out as a pestilent fellow when he was innocent, is ...

Ante-Nicene Fathers, Volume 7, page 466, footnote 32 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)

Sec. I.—On the Two Ways,—The Way of Life and the Way of Death (HTML)

CCEL Footnote 3399 (In-Text, Margin)

... brother, and not become guilty on his account;” and, “Reprove a wise man, and he will love thee.” Eschew all evil, and all that is like it: for says He, “Abstain from injustice, and trembling shall not come nigh thee.” Be not soon angry, nor spiteful, nor passionate, nor furious, nor daring, lest thou undergo the fate of Cain, and of Saul, and of Joab: for the first of these slew his brother Abel, because Abel was found to be preferred before him with God, and because Abel ’s sacrifice was preferred;[Genesis 4] the second persecuted holy David, who had slain Goliah the Philistine, being envious of the praises of the women who danced; the third slew two generals of armies— Abner of Israel, and Amasa of Judah.

Ante-Nicene Fathers, Volume 7, page 474, footnote 6 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)

Sec. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God (HTML)

CCEL Footnote 3498 (In-Text, Margin)

... prophets, and hast had mercy on Zion, and compassion on Jerusalem, by exalting the throne of David, Thy servant, in the midst of her, by the birth of Christ, who was born of his seed according to the flesh, of a virgin alone; do Thou now, O Lord God, accept the prayers which proceed from the lips of Thy people which are of the Gentiles, which call upon Thee in truth, as Thou didst accept of the gifts of the righteous in their generations. In the first place Thou did respect the sacrifice of Abel,[Genesis 4] and accept it as Thou didst accept of the sacrifice of Noah when he went out of the ark; of Abraham, when he went out of the land of the Chaldeans; of Isaac at the Well of the Oath; of Jacob in Bethel; of Moses in the desert; of Aaron between the ...

Ante-Nicene Fathers, Volume 7, page 488, footnote 1 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)

Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)

CCEL Footnote 3646 (In-Text, Margin)

... all the fruits of the earth to spring up, to grow, and to ripen. But when Thou hadst laid him asleep for a while, Thou didst with an oath call him to a restoration again, didst loose the bond of death, and promise him life after the resurrection. And not this only; but when Thou hadst increased his posterity to an innumerable multitude, those that continued with Thee Thou didst glorify, and those who did apostatize from Thee Thou didst punish. And while Thou didst accept of the sacrifice of Abel[Genesis 4] as of an holy person, Thou didst reject the gift of Cain, the murderer of his brother, as of an abhorred wretch. And besides these, Thou didst accept of Seth and Enos, and didst translate Enoch: for Thou art the Creator of men, and the giver of ...

Ante-Nicene Fathers, Volume 7, page 488, footnote 3 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)

Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)

CCEL Footnote 3648 (In-Text, Margin)

... death, and promise him life after the resurrection. And not this only; but when Thou hadst increased his posterity to an innumerable multitude, those that continued with Thee Thou didst glorify, and those who did apostatize from Thee Thou didst punish. And while Thou didst accept of the sacrifice of Abel as of an holy person, Thou didst reject the gift of Cain, the murderer of his brother, as of an abhorred wretch. And besides these, Thou didst accept of Seth and Enos, and didst translate Enoch:[Genesis 4] for Thou art the Creator of men, and the giver of life, and the supplier of want, and the giver of laws, and the rewarder of those that observe them, and the avenger of those that transgress them; who didst bring the great flood upon the world by ...

Ante-Nicene Fathers, Volume 8, page 137, footnote 3 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Recognitions of Clement. (HTML)

Book IV. (HTML)

Translation of Enoch. (HTML)

CCEL Footnote 732 (In-Text, Margin)

“But that He might show that these things were done on account of the ungrateful, He translated to immortality a certain one of the first race of men, because He saw that he was not unmindful of His grace, and because he hoped to call on the name of God;[Genesis 4:26] while the rest, who were so ungrateful that they could not be amended and corrected even by labours and tribulations, were condemned to a terrible death. Yet amongst them also He found a certain one, who was righteous with his house, whom He preserved, having enjoined him to build an ark, in which he and those who were commanded to go with him might escape, when all ...

Ante-Nicene Fathers, Volume 8, page 178, footnote 1 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Recognitions of Clement. (HTML)

Book VIII. (HTML)

Chastisements on the Righteous and the Wicked. (HTML)

CCEL Footnote 821 (In-Text, Margin)

... inquire their causes from those who have learned them by prophetic teaching: for those who have become acquainted with prophetic discourse know when, and for what reason, blight, hail, and pestilence, and such like, have occurred in every generation, and for what sins these have been sent as a punishment; whence causes of sadness, lamentations, and griefs have befallen the human race; whence also trembling sickness has ensued, and that this has been from the beginning the punishment of parricide.[Genesis 4:12]

Ante-Nicene Fathers, Volume 9, page 230, footnote 8 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Epistles of Clement. (HTML)

The First Epistle of Clement to the Corinthians. (HTML)

Many Evils Have Already Flowed from This Source in Ancient Times. (HTML)

CCEL Footnote 4016 (In-Text, Margin)

... and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.”[Genesis 4:3-8] Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. Envy made Joseph be persecuted unto death, and to come into bondage. Envy compelled Moses to flee ...

Ante-Nicene Fathers, Volume 9, page 356, footnote 5 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)

Origen's Commentary on the Gospel of John. (HTML)

Book VI. (HTML)

Of the Birth of John, and of His Alleged Identity with Elijah.  Of the Doctrine of Transcorporation. (HTML)

CCEL Footnote 4849 (In-Text, Margin)

... by the doctrine above mentioned, and partly by supposing Him to be one of the prophets, and that as for this misconception that He was one of the prophets, these persons probably fell into their error from not knowing about Jesus’ supposed father and actual mother, and considering that He had risen from the tombs. As for the text in Genesis about the resurrection, the churchman will rejoin with a text to an opposite effect, “God hath raised up for me another seed in place of Abel whom Cain slew;”[Genesis 4:25] showing that the resurrection occurs in Genesis. As for the first difficulty which was raised, our churchman will meet the view of the believers in transcorporation by saying that John is no doubt, in a certain sense, as he has already shown, Elijah ...

Ante-Nicene Fathers, Volume 9, page 421, footnote 7 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book X. (HTML)

The Disciples as Scribes. (HTML)

CCEL Footnote 5222 (In-Text, Margin)

... things in the hearts of men, as John also taught concerning Him in the Gospel, puts the question not as one ignorant, but having once for all taken upon Him the nature of man, He uses also all the characteristics of a man of which “asking” is one. And there is nothing to be wondered at in the Saviour doing this, since indeed the God of the universe, bearing with the manners of men as a man beareth with the manners of his son, makes inquiry, as—“Adam, where art thou?” and, “Where is Abel thy brother?”[Genesis 4:9] But some one with a forced interpretation will say here that the words “have understood” are not to be taken interrogatively but affirmatively; and he will say that the disciples bearing testimony to His affirmation, say, “Yea.” Only, whether he is ...

Ante-Nicene Fathers, Volume 9, page 497, footnote 1 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XIV. (HTML)

The Limit of Forgiveness. (HTML)

CCEL Footnote 6072 (In-Text, Margin)

... Saviour, as if He thought that one should sit still and reckon up the sins of his neighbours against him in order that he might forgive seventy times and seven, but that from the seventy-eighth he should not forgive the man who wronged him, seems to me altogether silly and unworthy alike of the progress which Peter had made in the company of Jesus and of the divine magnanimity of Jesus. Perhaps, then, these things also border on an obscurity akin to the words, “Hear My voice, ye wives of Lamech,”[Genesis 4:23] etc. If any one has already become a friend of Jesus so as to be taught by His spirit which illumines the reason of him who has advanced so far according to his desert, he might know the true meaning, therefore, in regard to these things, and such ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 285, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

Of the Two Lines of the Human Race Which from First to Last Divide It. (HTML)

CCEL Footnote 769 (In-Text, Margin)

... that from which we must begin, but in which we need not necessarily remain; afterwards is that which is well-approved, to which we may by advancing attain, and in which, when we have reached it we may abide. Not, indeed, that every wicked man shall be good, but that no one will be good who was not first of all wicked; but the sooner any one becomes a good man, the more speedily does he receive this title, and abolish the old name in the new. Accordingly, it is recorded of Cain that he built a city,[Genesis 4:17] but Abel, being a sojourner, built none. For the city of the saints is above, although here below it begets citizens, in whom it sojourns till the time of its reign arrives, when it shall gather together all in the day of the resurrection; and then ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 288, footnote 1 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

Of the Cause of Cain’s Crime and His Obstinacy, Which Not Even the Word of God Could Subdue. (HTML)

CCEL Footnote 785 (In-Text, Margin)

... regarding Abel’s, which was doubtless intimated by some visible sign to that effect; and when God had done so because the works of the one were evil but those of his brother good, Cain was very wroth, and his countenance fell. For thus it is written: “And the Lord said unto Cain, Why are thou wroth, and why is thy countenance fallen? If thou offerest rightly, but dost not rightly distinguish, hast thou not sinned? Fret not thyself, for unto thee shall be his turning, and thou shalt rule over him.”[Genesis 4:6-7] In this admonition administered by God to Cain, that clause indeed, “If thou offerest rightly, but dost not rightly distinguish, hast thou not sinned?” is obscure, inasmuch as it is not apparent for what reason or purpose it was spoken, and many ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 290, footnote 1 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

What Cain’s Reason Was for Building a City So Early in the History of the Human Race. (HTML)

CCEL Footnote 795 (In-Text, Margin)

Therefore, although it is written, “And Cain knew his wife, and she conceived and bare Enoch, and he builded a city and called the name of the city after the name of his son Enoch,”[Genesis 4:17] it does not follow that we are to believe this to have been his first-born; for we cannot suppose that this is proved by the expression “he knew his wife,” as if then for the first time he had had intercourse with her. For in the case of Adam, the father of all, this expression is used not only when Cain, who seems to have been his first-born, was conceived, but also afterwards the same Scripture says, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 290, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

What Cain’s Reason Was for Building a City So Early in the History of the Human Race. (HTML)

CCEL Footnote 796 (In-Text, Margin)

... Enoch,” it does not follow that we are to believe this to have been his first-born; for we cannot suppose that this is proved by the expression “he knew his wife,” as if then for the first time he had had intercourse with her. For in the case of Adam, the father of all, this expression is used not only when Cain, who seems to have been his first-born, was conceived, but also afterwards the same Scripture says, “Adam knew Eve his wife, and she conceived, and bare a son, and called his name Seth.”[Genesis 4:25] Whence it is obvious that Scripture employs this expression neither always when a birth is recorded nor then only when the birth of a first-born is mentioned. Neither is it necessary to suppose that Enoch was Cain’s first-born because he named his ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 296, footnote 1 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

Whether It is Credible that the Men of the Primitive Age Abstained from Sexual Intercourse Until that Date at Which It is Recorded that They Begat Children. (HTML)

CCEL Footnote 813 (In-Text, Margin)

... that the succession is continued to Abraham, and after him down to that point of time until which it was needful to mark by pedigree the course of the most glorious city, which sojourns as a stranger in this world, and seeks the heavenly country. That which is undeniable is that Cain was the first who was born of man and woman. For had he not been the first who was added by birth to the two unborn persons, Adam could not have said what he is recorded to have said, “I have gotten a man by the Lord.”[Genesis 4:1] He was followed by Abel, whom the elder brother slew, and who was the first to show by a kind of foreshadowing of the sojourning city of God, what iniquitous persecutions that city would suffer at the hands of wicked and, as it were, earth-born men, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 296, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

Whether It is Credible that the Men of the Primitive Age Abstained from Sexual Intercourse Until that Date at Which It is Recorded that They Begat Children. (HTML)

CCEL Footnote 814 (In-Text, Margin)

... persecutions that city would suffer at the hands of wicked and, as it were, earth-born men, who love their earthly origin, and delight in the earthly happiness of the earthly city. But how old Adam was when he begat these sons does not appear. After this the generations diverge, the one branch deriving from Cain, the other from him whom Adam begot in the room of Abel slain by his brother, and whom he called Seth, saying, as it is written, “For God hath raised me up another seed for Abel whom Cain slew.”[Genesis 4:25] These two series of generations accordingly, the one of Cain, the other of Seth, represent the two cities in their distinctive ranks, the one the heavenly city, which sojourns on earth, the other the earthly, which gapes after earthly joys, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 299, footnote 1 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

Of the Two Fathers and Leaders Who Sprang from One Progenitor. (HTML)

CCEL Footnote 823 (In-Text, Margin)

... the line runs, the last person named as begotten is a woman. For we read, “Methusael begat Lamech. And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. And Adah bare Jabal: he was the father of the shepherds that dwell in tents. And his brother’s name was Jubal: he was the father of all such as handle the harp and organ. And Zillah, she also bare Tubal-cain, an instructor of every artificer in brass and iron: and the sister of Tubal-cain was Naamah.”[Genesis 4:18-22] Here terminate all the generations of Cain, being eight in number, including Adam,—to wit, seven from Adam to Lamech, who married two wives, and whose children, among whom a woman also is named, form the eighth generation. Whereby it is elegantly ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 299, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

The Significance of Abel, Seth, and Enos to Christ and His Body the Church. (HTML)

CCEL Footnote 824 (In-Text, Margin)

“And to Seth,” it is said, “there was born a son, and he called his name Enos: he hoped to call on the name of the Lord God.”[Genesis 4:26] Here we have a loud testimony to the truth. Man, then, the son of the resurrection, lives in hope: he lives in hope as long as the city of God, which is begotten by faith in the resurrection, sojourns in this world. For in these two men, Abel, signifying “grief,” and his brother Seth, signifying “resurrection,” the death of Christ and His life from the dead are prefigured. And by faith in these is begotten in this world the city of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 45, footnote 3 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

Whether God the Trinity Indiscriminately Appeared to the Fathers, or Any One Person of the Trinity. The Appearing of God to Adam. Of the Same Appearance. The Vision to Abraham. (HTML)

CCEL Footnote 269 (In-Text, Margin)

... could not have walked there in any way except in some bodily form. For it might be said, that only words were framed for the man to hear, without seeing any form. Neither, because it is written, “Adam hid himself from the face of God,” does it follow forthwith that he usually saw His face. For what if he himself indeed could not see, but feared to be himself seen by Him whose voice he had heard, and had felt His presence as he walked? For Cain, too, said to God, “From Thy face I will hide myself;”[Genesis 4:14] yet we are not therefore compelled to admit that he was wont to behold the face of God with his bodily eyes in any visible form, although he had heard the voice of God questioning and speaking with him of his sin. But what manner of speech it was ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 277, footnote 3 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 819 (In-Text, Margin)

... the holy society of angels and eternal life. And as this true sacrifice was piously set forth in the Hebrew observances, so it was impiously caricatured by the Pagans, because, as the apostle says, what they offer they offer to devils, and not to God. The typical rite of blood-shedding in sacrifice dates from the earliest ages, pointing forward from the outset of human history to the passion of the Mediator. For Abel is mentioned in the sacred Scripture as the first who offered such sacrifices.[Genesis 4:4] We need not therefore wonder that fallen angels who occupy the air, and whose chief sins are pride and falsehood, should demand from their worshippers by whom they wished to be considered as gods what they knew to be due to God only. This deception ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 289, footnote 4 (Image)

Augustine: Anti-Pelagian Writings

On Marriage and Concupiscence. (HTML)

Book II (HTML)

The Pelagians are Not Ashamed to Eulogize Concupiscence, Although They are Ashamed to Mention Its Name. (HTML)

CCEL Footnote 2235 (In-Text, Margin)

... they of old sewed the leaves together as a girdle of concealment, so has this man woven a web of circumlocution to hide his meaning. Let him weave out his statement: “But when the man knew his wife by natural appetite, the divine Scripture says, Eve conceived, and bare a son, and called his name Cain. But what,” he adds, “does Adam say? Let us hear: I have obtained a man from God. So that it is evident that he was God’s work, and the divine Scripture testifies to his having been received from God.”[Genesis 4:1] Well, who can entertain a doubt on this point? Who can deny this statement, especially if he be a catholic Christian? A man is God’s work; but carnal concupiscence (without which, if sin had not preceded, man would have been begotten by means of the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 31, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm VIII (HTML)

CCEL Footnote 317 (In-Text, Margin)

... while, now in this time, unto the last time of judgment, contain not only sheep and oxen, that is, holy laymen and holy ministers, but “moreover beasts of the field, birds of the air, and birds of the sea, that walk through the paths of the sea.” For the beasts of the field were very fitly understood, as men rejoicing in the pleasure of the flesh where they mount up to nothing high, nothing laborious. For the field is also “the broad way, that leadeth to destruction:” and in a field is Abel slain.[Genesis 4:8] Wherefore there is cause to fear, lest one coming down from the mountains of God’s righteousness (“for thy righteousness,” he says, “is as the mountains of God”) making choice of the broad and easy paths of carnal pleasure, be slain by the devil. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 177, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLIX (HTML)

Part 2 (HTML)

CCEL Footnote 1669 (In-Text, Margin)

... righteous that now are; and they that now are, are the fathers of them that are to be. The Holy Spirit hath willed to show that righteousness is not evil when men murmur against her: but these men have their father from the beginning, even to the generation of their fathers. Two men Adam begat, and in one was unrighteousness, in one was righteousness: unrighteousness in Cain, righteousness in Abel. Unrighteousness seemed to prevail over righteousness, because Cain unrighteous slew Abel righteous[Genesis 4:8] in the night. Is it so in the morning? Nay, “but the righteous shall reign over them in the morning.” The morning shall come, and it shall be seen where Abel is, and where Cain. So all men who are after Cain, and so all who are after Abel, even unto ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 241, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LIX (HTML)

Part 1 (HTML)

CCEL Footnote 2261 (In-Text, Margin)

... city, and yet Jews there are. For all those provinces by the Romans have been subjugated. Who now can distinguish the nations in the Roman empire the one from the other, inasmuch as all have become Romans and all are called Romans? The Jews nevertheless remain with a mark; nor in such sort conquered have they been, as that by the conquerors they have been swallowed up. Not without reason is there that Cain, on whom, when he had slain his brother, God set a mark in order that no one should slay him.[Genesis 4:15] This is the mark which the Jews have: they hold fast by the remnant of their law, they are circumcised, they keep Sabbaths, they sacrifice the Passover; they eat unleavened bread. These are therefore Jews, they have not been slain, they are ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 252, footnote 15 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXII (HTML)

CCEL Footnote 2380 (In-Text, Margin)

... Country, and truly but one Country, the only Country: besides Her whatsoever we have, is a sojourning in a strange land. I will say therefore that which ye may acknowledge, that of which ye may approve: I will call to your minds that which ye know, I will not teach that which ye know not. “Not first,” saith the Apostle, “that which is spiritual, but that which is natural, afterwards that which is spiritual.” Therefore the former city is greater by age, because first was born Cain, and afterwards Abel:[Genesis 4:1-2] but in these the elder shall serve the younger. The former greater by age, the latter greater in dignity. Wherefore is the former greater by age? Because “not first that which is spiritual, but that which is natural.” Wherefore is the latter greater ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 256, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXII (HTML)

CCEL Footnote 2434 (In-Text, Margin)

... after his works” (ver. 12).…“Once hath God spoken.” What sayest thou, Idithun? If thou that hadst leapt over them art saying, “Once He hath spoken;” I turn to another Scripture and it saith to me, “In many quarters and in many ways formerly God hath spoken to the fathers in the prophets.” What is, “Once hath God spoken”? Is He not the God that in the beginning of mankind spake to Adam? Did not the Selfsame speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, and to Moses?[Genesis 4:6] One man Moses was, and how often to him spake God? Behold even to one man, not once but ofttimes God hath spoken. Secondly, He hath spoken to the Son when standing here, “Thou art My beloved Son.” God hath spoken to the Apostles, He hath spoken to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 333, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXII (HTML)

CCEL Footnote 3241 (In-Text, Margin)

... which without doubt would not have been passed over unless under the name of grass this also were understood; and in many other passages of the Scriptures this is found. But if we must take, “and they shall flourish like the grass of the earth,” in the same manner as is said, “all flesh is grass, and the glory of a man like the flower of grass:” certainly then that city must be understood which doth intimate this world’s society: for it was not to no purpose that Cain was the first to build a city.[Genesis 4:17] Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass; for by ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 370, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVIII (HTML)

CCEL Footnote 3572 (In-Text, Margin)

... there was being figured how they were to be last that were first, and first were to be they that were last, through the Saviour’s coming, concerning whom hath been said, “He that is coming after me was made before me.” In like manner righteous Abel was preferred before the elder brother; so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born:[Genesis 4:4] so David was preferred before his elder brother: and as the reason why all these parables and others like them preceded, not only of words but also of deeds, in like manner to the people of the Jews was preferred the Christian people, for redeeming ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 370, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVIII (HTML)

CCEL Footnote 3574 (In-Text, Margin)

... brother; so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born: so David was preferred before his elder brother: and as the reason why all these parables and others like them preceded, not only of words but also of deeds, in like manner to the people of the Jews was preferred the Christian people, for redeeming the which as Abel by Cain,[Genesis 4:8] so by the Jews was slain Christ. This thing was prefigured even when Jacob stretching out his hands cross-wise, with his right hand touched Ephrem standing on the left; and set him before Manasse standing on the right, whom he himself touched with ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 585, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXIX (HTML)

Koph. (HTML)

CCEL Footnote 5353 (In-Text, Margin)

... God hath promised through them, was everlasting. And for this reason the words, “Thou hast grounded them,” are rightly thus understood, because they are shown to be true in Christ. Whence then did the Psalmist know this in the beginning, save because the Church speaketh, which was not wanting to the earth from the commencement of the human race, the first-fruits whereof was the holy Abel, himself sacrificed in testimony of the future blood of the Mediator that should be shed by a wicked brother?[Genesis 4:8] For this also was at the beginning, “They two shall be one flesh:” which great mystery the Apostle Paul expounding, saith, “I speak concerning Christ and the Church.”

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 611, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXIX (HTML)

CCEL Footnote 5550 (In-Text, Margin)

2. “Many a time have they fought against me from my youth up” (ver. 1). The Church speaketh of those whom She endureth: and as if it were asked, “Is it now?” The Church is of ancient birth: since saints have been so called, the Church hath been on earth. At one time the Church was in Abel only, and he was fought against by his wicked and lost brother Cain.[Genesis 4:8] At one time the Church was in Enoch alone: and he was translated from the unrighteous. At one time the Church was in the house of Noah alone, and endured all who perished by the flood, and the ark alone swam upon the waves, and escaped to shore. At one time the Church was in Abraham alone, and we know what he endured ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 180, footnote 4 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Three Homilies Concerning the Power of Demons. (HTML)

Homily I. Against Those Who Say that Demons Govern Human Affairs. (HTML)

CCEL Footnote 557 (In-Text, Margin)

... expulsion from the life of Paradise had, compare what Eve was before this, and what she became afterwards. Before this indeed, she considered that deceiving Devil, that wicked Demon to be more worth believing than the commandments of God, and at the mere sight of the tree, she trampled under foot the law which had been laid down by Him. But when the expulsion from Paradise came, consider how much better and wiser she grew. For when she bare a son, she says “I have gotten a man through the Lord.”[Genesis 4:1] She straightway flew to the master, who before this had despised the master, and she neither ascribes the matter to nature, nor puts the birth down to the laws of marriage, but she recognizes the Lord of Nature, and acknowledges thanks to Him for ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 181, footnote 1 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Three Homilies Concerning the Power of Demons. (HTML)

Homily I. Against Those Who Say that Demons Govern Human Affairs. (HTML)

CCEL Footnote 558 (In-Text, Margin)

... despised the master, and she neither ascribes the matter to nature, nor puts the birth down to the laws of marriage, but she recognizes the Lord of Nature, and acknowledges thanks to Him for the birth of the little child. And she who before this deceived her husband, afterwards even trained the little child, and gave him a name which of itself was able to bring the gift of God to her remembrance: and again when she bare another, she says “God hath raised up seed to me in place of Abel whom Cain slew.”[Genesis 4:25] The woman remembers her calamity, and does not become impatient but she gives thanks to God, and calls the little child after his gift, furnishing it with constant material for instruction. Thus even in his very deprivation God conferred greater ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 192, footnote 3 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Three Homilies Concerning the Power of Demons. (HTML)

Homily III. On the Power of Man to Resist the Devil. (HTML)

CCEL Footnote 607 (In-Text, Margin)

Remember these things. With these stop the mouths of the indolent, the dissolute, the slothful, the indisposed towards the labours of virtue, those who accuse their common Master. “Thou hast sinned” he saith “be still.”[Genesis 4:7] “Do not add a second more grievous sin.” It is not so grievous to sin, as after the sin to accuse the Master. Take knowledge of the cause of the sin, and thou wilt find that it is none other than thyself who hast sinned. Everywhere there is a need of a good intention. I have shewn you this not from simple reasoning only, but from the case of fellow-servants living in the world itself. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 217, footnote 3 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)

Homily on the Paralytic Let Down Through the Roof. (HTML)

CCEL Footnote 723 (In-Text, Margin)

... is which brings on disease: therefore also on this occasion He said, “Son! be of good cheer, thy sins are forgiven thee.” And on the other He said, “Behold! thou art made whole, sin no more lest some worse thing happen unto thee,” intimating to both that these maladies were the offspring of sin. And in the beginning and outset of the word disease as the consequence of sin attacked the body of Cain. For after the murder of his brother, after that act of wickedness, his body was subject to palsy.[Genesis 4:12] For trembling is the same thing as palsy. For when the strength which regulates a living creature becomes weakened, being no longer able to support all the limbs, it deprives them of their natural power of direction, and then having become unstrung ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 422, footnote 7 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

The Homilies on the Statues to the People of Antioch. (HTML)

Homily XII (HTML)

CCEL Footnote 1528 (In-Text, Margin)

... within, and from his conscience, he presented that sacrifice. On this account I do not carry the argument down to a later period; but I bring it to bear upon the time of these earlier men, when there were as yet no letters, as yet no law, nor as yet prophets and judges; but Adam only existed with his children; in order that thou mayest learn, that the knowledge of good and evil had been previously implanted in their natures. For from whence did Abel learn that to offer sacrifice was a good thing;[Genesis 4] that it was good to honour God, and in all things to give thanks? “Why then?” replies some one, “did not Cain bring his offering?” This man also did offer sacrifice, but not in like manner. And from thence again the knowledge of conscience is ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 423, footnote 1 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

The Homilies on the Statues to the People of Antioch. (HTML)

Homily XII (HTML)

CCEL Footnote 1529 (In-Text, Margin)

... natures. For from whence did Abel learn that to offer sacrifice was a good thing; that it was good to honour God, and in all things to give thanks? “Why then?” replies some one, “did not Cain bring his offering?” This man also did offer sacrifice, but not in like manner. And from thence again the knowledge of conscience is apparent. For when, envying him who had been honoured, he deliberated upon murder, he conceals his crafty determination. And what says he; “Come, let us go forth into the field.”[Genesis 4:9] The outward guise was one thing, the pretence of love; the thought another, the purpose of fratricide. But if he had not known the design to be a wicked one, why did he conceal it? And again, after the murder had been perpetrated, being asked of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 423, footnote 2 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

The Homilies on the Statues to the People of Antioch. (HTML)

Homily XII (HTML)

CCEL Footnote 1530 (In-Text, Margin)

... the purpose of fratricide. But if he had not known the design to be a wicked one, why did he conceal it? And again, after the murder had been perpetrated, being asked of God, “Where is Abel thy brother?” he answers, “I know not; Am I my brother’s keeper?” Wherefore does he deny the crime? Is it not evidently because he exceedingly condemns himself. For as his father had hid himself, so also this man denies his guilt, and after his conviction, again says, “My crime is too great to obtain pardon.”[Genesis 4:13]

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 381, footnote 2 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)

Homily VII on Rom. iii. 9-18. (HTML)

CCEL Footnote 1285 (In-Text, Margin)

... Churches, this that hath gendered the heresies, this it was that armed a brother’s hand, and made his right hand to be dipped in the blood of the righteous, and plucked away the laws of nature, and set open the gates for death, and brought that curse into action, and suffered not that wretch to call to mind either the birth-pangs, or his parents, or anything else, but made him so furious, and led him to such a pitch of phrenzy, that even when God exhorted him and said, “Unto thee shall be his recourse,[Genesis 4] and thou shalt rule over him” (Gen. iv. 7, LXX.); he did not even then give in. Yet did He both forgive him the fault, and make his brother subject to him: but his complaint is so incurable, that even if thousands of medicines are applied, it keeps ...

Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 180, footnote 2 (Image)

Chrysostom: Homilies on First and Second Corinthians

Homilies on First Corinthians. (HTML)

Homily XXX (HTML)

CCEL Footnote 189 (In-Text, Margin)

... trembles, keeping his wealth within as a wilful runaway slave, and beset by I know not what various and unaccountable passions. For unaccountable desire, and manifold fear and anxiety, and trembling on every side, agitate them. And they are like a vessel driven by contrary winds from every quarter, and enduring many heavy seas. And how much better for such a man to depart than to be enduring a continual storm? Since for Cain also it were more tolerable to have died than to be for ever trembling[Genesis 4:12].

Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 466, footnote 9 (Image)

Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews

The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)

Hebrews 11.3,4 (HTML)

CCEL Footnote 3223 (In-Text, Margin)

[4.] (Ver. 5) “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him.” This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back. How? God foreknew that [Abel] would be killed. For He said to Cain: “Thou hast sinned: do not add thereto.”[Genesis 4:7] Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, ‘What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit ...

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 271, footnote 9 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book VI (HTML)

The Commentaries which he prepared at Alexandria. (HTML)

CCEL Footnote 1964 (In-Text, Margin)

2. In the ninth of those on Genesis,[Genesis 4:15] of which there are twelve in all, he states that not only the preceding eight had been composed at Alexandria, but also those on the first twenty-five Psalms and on Lamentations. Of these last five volumes have reached us.

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 183, footnote 7 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)

The Unconfounded. (HTML)

CCEL Footnote 1181 (In-Text, Margin)

Orth. —And rightly; for since the whole first man became subject to sin, and lost the impression of the Divine Image,[Genesis 4:9] and the race followed, it results that the Creator, with the intention of renewing the blurred image, assumed the nature in its entirety, and stamped an imprint far better than the first.

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 189, footnote 3 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)

The Unconfounded. (HTML)

CCEL Footnote 1216 (In-Text, Margin)

Orth. —The holy Moses when writing the ancient genealogy tells us how Adam being so many years old begat Seth,[Genesis 4:25] and when he had lived so many years he ended his life. So too he writes of Seth, of Enoch, and of the rest, but of Melchisedec he mentions neither beginning of existence nor end of life. Thus as far as the story goes he has neither beginning of days nor end of life, but in truth and reality the only begotten Son of God never began to exist and shall never have an end.

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 206, footnote 10 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)

The Unconfounded. (HTML)

CCEL Footnote 1347 (In-Text, Margin)

“Refuse thou to allow that the body is by nature on a par with the Godhead. Even though thou believe the body of the Christ to be real and bring it to the altar for transformation, and fail to distinguish the nature of the body and of the Godhead we shall say to thee, ‘If thou offer rightly and fail to distinguish rightly, thou sinnest; hold thy peace.’[Genesis 4:7] Distinguish what belongs naturally to us, and what is peculiar to the Word. For I had not what was naturally His, and He had not what was naturally mine, but He took what was naturally mine in order to make us partakers of what was His. And He received this not for confusion but for completion.”

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 241, footnote 2 (Image)

Athanasius: Select Writings and Letters

Apology to the Emperor. (Apologia Ad Constantium.) (HTML)

Apology to the Emperor. (Apologia Ad Constantium.) (HTML)

This charge utterly incredible and absurd. (HTML)

CCEL Footnote 1311 (In-Text, Margin)

... greatly indebted to him for his conduct, that when your departed brother had filled our churches with sacred offerings, he murdered him. For the wretch was not moved by the sight of these his gifts, nor did he stand in awe of the divine grace which had been given to him in baptism: but like an accursed and devilish spirit, he raged against him, till your blessed brother suffered martyrdom at his hands; while he, henceforth a criminal like Cain, was driven from place to place, ‘groaning and trembling[Genesis 4:12],’ to the end that he might follow the example of Judas in his death, by becoming his own executioner, and so bring upon himself a double weight of punishment in the judgment to come.

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 272, footnote 5 (Image)

Athanasius: Select Writings and Letters

Arian History. (Historia Arianorum ad Monachos.) (HTML)

Arian History. (Historia Arianorum ad Monachos.) (HTML)

Arian Persecution Under Constantine. (HTML)

CCEL Footnote 1535 (In-Text, Margin)

... they immediately set upon the man, and strangled him. This was the end of his life; and they said that Philip who was Prefect was their agent in the perpetration of this murder. Divine Justice, however, did not overlook this; for not a year passed, when Philip was deprived of his office in great disgrace, so that being reduced to a private station, he became the mockery of those whom he least desired to be the witnesses of his fall. For in extreme distress of mind, groaning and trembling like Cain[Genesis 4:12], and expecting every day that some one would destroy him, far from his country and his friends, he died, like one astounded at his misfortunes, in a manner that he least desired. Moreover these men spare not even after death those against whom they ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 350, footnote 9 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)

CCEL Footnote 2239 (In-Text, Margin)

... Isaiah, said in his prayer, ‘From this day I will make children, who shall declare Thy righteousness, O God of my salvation.’ He then said, ‘I will make;’ but the Prophet in that very book and the Fourth of Kings, thus speaks, ‘And the sons who shall come forth of thee.’ He uses then ‘make’ for ‘beget,’ and he calls them who were to spring from him, ‘made,’ and no one questions whether the term has reference to a natural offspring. Again, Eve on bearing Cain said, ‘I have gotten a man from the Lord[Genesis 4:1];’ thus she too used ‘gotten’ for ‘brought forth.’ For, first she saw the child, yet next she said, ‘I have gotten.’ Nor would any one consider, because of ‘I have gotten,’ that Cain was purchased from without, instead of being born of her. Again, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 529, footnote 9 (Image)

Athanasius: Select Writings and Letters

Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)

The Festal Letters, and their Index. (HTML)

Festal Letters. (HTML)

For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)

CCEL Footnote 4230 (In-Text, Margin)

... from virtue. Therefore the Gospel rebukes Satan, saying, ‘Get thee behind Me, Satan.’ But us it calls to itself, saying, ‘Enter ye in at the strait gate.’ And again, ‘Come, blessed of My Father, inherit the kingdom which is prepared for you.’ So also the Spirit cried aforetime in the Psalms, saying, ‘Enter into His gates with psalms.’ For through virtue a man enters in unto God, as Moses did into the thick cloud where God was. But through vice a man goes out from the presence of the Lord; as Cain[Genesis 4:16] when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, ‘And I will go in to the altar of God, even to the God that delighteth my youth.’ But of the devil the Scripture ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 63, footnote 1 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

Paula and Eustochium to Marcella. (HTML)

CCEL Footnote 981 (In-Text, Margin)

7. Evidently this description cannot be taken literally (in fact, it is absurd to suppose a city the length, breadth and height of which are all twelve thousand furlongs), and therefore the details of it must be mystically understood. The great city which Cain first built and called after his son[Genesis 4:17] must be taken to represent this world, which the devil, that accuser of his brethren, that fratricide who is doomed to perish, has built of vice cemented with crime, and filled with iniquity. Therefore it is spiritually called Sodom and Egypt. Thus it is written, “Sodom shall return to her former estate,” that is to say, the world must be restored ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 87, footnote 11 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)

CCEL Footnote 1289 (In-Text, Margin)

... God was given to one only, and that he alone was made in the image of God (he and his wife, that is, for while he was formed of clay she was made of one of his ribs), but that those who were subsequently conceived in the womb and not born as was Adam did not possess God’s image, for the Scripture immediately subjoins the following statement: “And Adam lived two hundred and thirty years, and knew Eve his wife, and she bare him a son in his image and after his likeness, and called his name Seth.”[Genesis 4:25] And again, in the tenth generation, two thousand two hundred and forty-two years afterwards, God, to vindicate His own image and to show that the grace which He had given to men still continued in them, gives the following commandment: “Flesh…with ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 139, footnote 15 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Pammachius. (HTML)

CCEL Footnote 1994 (In-Text, Margin)

... he was not numbered with the twelve apostles. Now as regards wealth the apostles gave up nothing at all, but as regards will they one and all gave up the whole world. If we offer to Christ our souls as well as our riches, he will gladly receive our offering. But if we give to God only those things which are without while we give to the devil those things which are within, the division is not fair, and the divine voice says: “Hast thou not sinned in offering aright, and yet not dividing aright?”[Genesis 4:7]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 234, footnote 8 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Ageruchia. (HTML)

CCEL Footnote 3273 (In-Text, Margin)

... flesh,” not two or three. “Therefore shall a man leave his father and his mother, and shall cleave unto his wife.” Certainly it is not said “to his wives.” Paul in explaining the passage refers it to Christ and the church; making the first Adam a monogamist in the flesh and the second a monogamist in the spirit. As there is one Eve who is “the mother of all living,” so is there one church which is the parent of all Christians. And as the accursed Lamech made of the first Eve two separate wives,[Genesis 4:19] so also the heretics sever the second into several churches which, according to the apocalypse of John, ought rather to be called synagogues of the devil than congregations of Christ. In the Book of Songs we read as follows:—“there are threescore ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 293, footnote 16 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Sabinianus. (HTML)

CCEL Footnote 3998 (In-Text, Margin)

... your mother may have conceived you in sin, he will purge you with hyssop and you shall be clean, he will wash you and you shall be whiter than snow. Why is it that you are bowed together and bent down to the ground, why is it that you are still prostrate in the mire? She whom Satan had bound for eighteen years came to the Saviour; and being cured by Him was made straight so that she could once more look up towards heaven. God says to you what He said to Cain: “Thou hast sinned: hold thy peace.”[Genesis 4:7] Why do you flee from the face of God and dwell in the land of Nod? Why do you struggle in the waves when you can plant your feet upon the rock? See to it that Phinehas does not thrust you through with his spear while you are committing fornication ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 360, footnote 2 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against Jovinianus. (HTML)

Book I (HTML)

CCEL Footnote 4353 (In-Text, Margin)

17. But if Enoch was translated, and Noah was preserved at the deluge, I do not think that Enoch was translated because he had a wife, but because he was[Genesis 4:26] the first to call upon God and to believe in the Creator; and the Apostle Paul fully instructs us concerning him in the Epistle to the Hebrews. Noah, moreover, who was preserved as a kind of second root for the human race, must of course be preserved together with his wife and sons, although in this there is a Scripture mystery. The ark, according to the Apostle Peter, was a type of the Church, in which eight souls ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 9, footnote 10 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On Repentance and Remission of Sins, and Concerning the Adversary. (HTML)

CCEL Footnote 511 (In-Text, Margin)

... from Paradise, for because of sin he was unworthy to live there; but He puts him to dwell over against Paradise: that seeing whence he had fallen, and from what and into what a state he was brought down, he might afterwards be saved by repentance. Cain the first-born man became his brother’s murderer, the inventor of evils, the first author of murders, and the first envious man. Yet after slaying his brother to what is he condemned? Groaning and trembling shalt thou be upon the earth[Genesis 4:12]. How great the offence, the sentence how light!

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 59, footnote 13 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)

CCEL Footnote 1156 (In-Text, Margin)

8. Now here I wish you to make safe what I am going to say, because of the Jews. For our object is to prove that the Lord Jesus Christ was with the Father. The Lord then says to Moses, I will pass by before thee with My glory, and will proclaim the name of the Lord before thee[Genesis 4:26]. Being Himself the Lord, what Lord doth He proclaim? Thou seest how He was covertly teaching the godly doctrine of the Father and the Son. And again, in what follows it is written word for word: And the Lord descended in the cloud, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 294, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Second Theological Oration. (HTML)

CCEL Footnote 3461 (In-Text, Margin)

XVIII. Thus Enos “hoped to call upon the Name of the Lord.”[Genesis 4:26] Hope was that for which he is commended; and that, not that he should know God, but that he should call upon him. And Enoch was translated, but it is not yet clear whether it was because he already comprehended the Divine Nature, or in order that he might comprehend it. And Noah’s glory was that he was pleasing to God; he who was entrusted with the saving of the whole world from the waters, or rather of the Seeds of the world, escaped the Deluge in a ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 379, footnote 10 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On Pentecost. (HTML)

CCEL Footnote 4215 (In-Text, Margin)

... think Isaiah loves to call the activities of the Spirit spirits; and the Oracles of the Lord are purified seven times according to David, and the just is delivered from six troubles and in the seventh is not smitten. But the sinner is pardoned not seven times, but seventy times seven. And we may see it by the contrary also (for the punishment of wickedness is to be praised), Cain being avenged seven times, that is, punishment being exacted from him for his fratricide, and Lamech seventy times seven,[Genesis 4:24] because he was a murderer after the law and the condemnation. And wicked neighbours receive sevenfold into their bosom; and the House of Wisdom rests on seven pillars and the Stone of Zerubbabel is adorned with seven eyes; and God is praised seven ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 7, footnote 20 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)

CCEL Footnote 778 (In-Text, Margin)

12. And it is not only in the case of the theology that the use of the terms varies, but whenever one of the terms takes the meaning of the other we find them frequently transferred from the one subject to the other. As, for instance, Adam says, “I have gotten a man through God,”[Genesis 4:1] meaning to say the same as from God; and in another passage “Moses commanded…Israel through the word of the Lord,” and, again, “Is not the interpretation through God?” Joseph, discoursing about dreams to the prisoners, instead of saying “ from God” says plainly “ through God.” Inversely Paul uses the term “ from whom” instead of “ ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 275, footnote 12 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To the same, in answer to another question. (HTML)

CCEL Footnote 2972 (In-Text, Margin)

... His commandments and intimate communion with Him. All this they thrust on one side and force knowledge into one single meaning, the contemplation of God’s essence. Thou shalt put them, it is said, before the testimony and I shall be known of thee thence. Is the term, “I shall be known of thee,” instead of, “I will reveal my essence”? “The Lord knoweth them that are his.” Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? “Adam knew his wife.”[Genesis 4:1] Did he know her essence? It is said of Rebekah “She was a virgin, neither had any man known her,” and “How shall this be seeing I know not a man?” Did no man know Rebekah’s essence? Does Mary mean “I do not know the essence of any man”? Is it not ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 296, footnote 3 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Optimus the bishop. (HTML)

CCEL Footnote 3145 (In-Text, Margin)

2. You have asked for a solution of that famous passage which is everywhere interpreted in different senses, “Whosoever slayeth Cain will exact vengeance for seven sins.”[Genesis 4:15] Your question shews that you have yourself carefully observed the charge of Paul to Timothy, for you are obviously attentive to your reading. You have moreover roused me, old man that I am, dull alike from age and bodily infirmity, and from the many afflictions which have been stirred up round about me and have weighed down my life. Fervent in spirit as you are yourself, you are rousing me, now benumbed like a ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 297, footnote 4 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Optimus the bishop. (HTML)

CCEL Footnote 3150 (In-Text, Margin)

... world ought specially to be punished in the things for the sake of which they have chosen to live wicked lives. If you understand the vengeances to be for the sins committed by Cain, you will find those sins to be seven. Or if you understand them to mean the sentence passed on him by the Judge, you will not go far wrong. To take the crimes of Cain: the first sin is envy at the preference of Abel; the second is guile, whereby he said to his brother, “Let us go into the field:”[Genesis 4:8] the third is murder, a further wickedness: the fourth, fratricide, a still greater iniquity: the fifth that he committed the first murder, and set a bad example to mankind: the sixth wrong in that he grieved his parents: ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 297, footnote 5 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Optimus the bishop. (HTML)

CCEL Footnote 3151 (In-Text, Margin)

... first sin is envy at the preference of Abel; the second is guile, whereby he said to his brother, “Let us go into the field:” the third is murder, a further wickedness: the fourth, fratricide, a still greater iniquity: the fifth that he committed the first murder, and set a bad example to mankind: the sixth wrong in that he grieved his parents: the seventh, his lie to God; for when he was asked, “Where is Abel thy brother?” he replied, “I know not.”[Genesis 4:9] Seven sins were therefore avenged in the destruction of Cain. For when the Lord said, “Cursed is the earth which has opened to receive the blood of thy brother,” and “groaning and trembling shall there be on the earth,” Cain said, “If thou castest ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 297, footnote 6 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Optimus the bishop. (HTML)

CCEL Footnote 3152 (In-Text, Margin)

... therefore avenged in the destruction of Cain. For when the Lord said, “Cursed is the earth which has opened to receive the blood of thy brother,” and “groaning and trembling shall there be on the earth,” Cain said, “If thou castest me out to-day from the earth, then from thy face shall I be hid, and groaning and trembling shall I lie upon the earth, and every one that findeth me shall slay me.” It is in answer to this that the Lord says, “Whosoever slayeth Cain will discharge seven vengeances.”[Genesis 4:11-12] Cain supposed that he would be an easy prey to every one, because of there being no safety for him in the earth (for the earth was cursed for his sake), and of his being deprived of the succour of God, Who was angry with him for the murder, and so ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 297, footnote 6 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Optimus the bishop. (HTML)

CCEL Footnote 3152 (In-Text, Margin)

... therefore avenged in the destruction of Cain. For when the Lord said, “Cursed is the earth which has opened to receive the blood of thy brother,” and “groaning and trembling shall there be on the earth,” Cain said, “If thou castest me out to-day from the earth, then from thy face shall I be hid, and groaning and trembling shall I lie upon the earth, and every one that findeth me shall slay me.” It is in answer to this that the Lord says, “Whosoever slayeth Cain will discharge seven vengeances.”[Genesis 4:14-15] Cain supposed that he would be an easy prey to every one, because of there being no safety for him in the earth (for the earth was cursed for his sake), and of his being deprived of the succour of God, Who was angry with him for the murder, and so ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 298, footnote 2 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Optimus the bishop. (HTML)

CCEL Footnote 3154 (In-Text, Margin)

5. Your next question is of a kindred character, concerning the words of Lamech to his wives; “I have slain a man to my wounding, and a young man to my hurt: if Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.”[Genesis 4:23-24] Some suppose that Cain was slain by Lamech, and that he survived to this generation that he might suffer a longer punishment. But this is not the case. Lamech evidently committed two murders, from what he says himself, “I have slain a man and a young man,” the man to his wounding, and the young man to his hurt. There is a difference between wounding and hurt. And there is a ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 96b, footnote 16 (Image)

Hilary of Poitiers, John of Damascus

John of Damascus: Exposition of the Orthodox Faith. (HTML)

An Exact Exposition of the Orthodox Faith. (HTML)

Book IV (HTML)

Concerning Virginity. (HTML)

CCEL Footnote 2671 (In-Text, Margin)

... alone was Eve created. In Paradise virginity held sway. Indeed, Divine Scripture tells that both Adam and Eve were naked and were not ashamed. But after their transgression they knew that they were naked, and in their shame they sewed aprons for themselves. And when, after the transgression, Adam heard, dust thou art and unto dust shalt thou return, when death entered into the world by reason of the transgression, then Adam knew Eve his wife, and she conceived and bare seed[Genesis 4:1]. So that to prevent the wearing out and destruction of the race by death, marriage was devised that the race of men may be preserved through the procreation of children.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 358, footnote 6 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Repentance. (HTML)

Book II. (HTML)

Chapter XI. The possibility of repentance is a reason why baptism should not be deferred to old age, a practice which is against the will of God in holy Scripture. But it is of no use to practise penance whilst still serving lusts. These must be first subdued. (HTML)

CCEL Footnote 3153 (In-Text, Margin)

104. And so no one in a state of sin ought to claim a right to or the use of the sacraments, for it is written: “Thou hast sinned, be still.”[Genesis 4:7] As David says in the Psalm lately quoted: “We hanged our harps upon the willows in the midst thereof;” and again: “How shall we sing the Lord’s song in a strange land?” For if the flesh wars against the mind, and is not subject to the guidance of the Spirit, that is a strange land which is not subdued by the toil of the cultivator, and so cannot produce the fruits of charity, patience, and peace. It is better, then, to be ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 383, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Virgins. (HTML)

Book III. (HTML)

Chapter III. Virgins are exhorted to avoid visits, to observe modesty, to be silent during the celebration of the Mysteries after the example of Mary. Then after narrating the story of a heathen youth, and saying of a poet, St. Ambrose relates a miracle wrought by a holy priest. (HTML)

CCEL Footnote 3277 (In-Text, Margin)

11. The virtue of silence, especially in Church, is very great. Let no sentence of the divine lessons escape you; if you give ear, restrain your voice, utter no word with your lips which you would wish to recall, but let your boldness to speak be sparing. For in truth in much speaking there is abundance of sin. To the murderer it was said: “Thou hast sinned, be silent,”[Genesis 4:7] that he might not sin more; but to the virgin it must be said, “Be silent lest thou sin.” For Mary, as we read, kept in heart all things that were said concerning her Son, and do you, when any passage is read where Christ is announced as about to come, or is shown to have come, not make a noise by talking, but ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 440, footnote 3 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XXII: To Marcellina on Finding the Bodies of SS. Gervasius and Protasius. (HTML)

CCEL Footnote 3549 (In-Text, Margin)

... use of the voice of evil spirits in support of the martyrs. Their holy sufferings are proved by the benefits they confer. These have persons to judge of them, namely, those who are cleansed, and witnesses, namely, those who are set free. That voice is better than that of devils, which the soundness of those utters who came infirm; better is the voice which blood sends forth, for blood has a loud voice reaching from earth to heaven. You have read how God said: “Thy brother’s blood crieth unto Me.”[Genesis 4:10] This blood cries by its colour, the blood cries by the voice of its effects, the blood cries by the triumph of its passion. We have acceded to your request, and have postponed till to-day the deposition of the relics which was to have taken place ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 447, footnote 6 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XLI: To Marcellina on the Same. (HTML)

CCEL Footnote 3583 (In-Text, Margin)

... well of in the case of others. You hear a Jew praising the discipline of the Church, extolling its true grace, honouring the priests of the Church; if you exhort him to believe he refuses, and so follows not himself that which he praises in us. His praise, then, is not full, because Christ said to him: “Thou hast rightly judged,” for Cain also offered rightly, but did not divide rightly, and therefore God said to him: “If thou offerest rightly, but dividest not rightly, thou hast sinned, be still.”[Genesis 4:7] So, then, this man offered rightly, for he judges that Christ ought to be more loved by Christians, because He has forgiven us many sins; but he divided not rightly, because he thought that He could be ignorant of the sins of men Who forgave the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 71, footnote 4 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of Sulpitius Severus. (HTML)

The Sacred History Of Sulpitius Severus. (HTML)

Book I. (HTML)

Chapter II. (HTML)

CCEL Footnote 250 (In-Text, Margin)

... this disagreement is due either to the will of God or to the fault of antiquity, it ought not to be a matter of censure. After the formation of the world man was created, the male being named Adam, and the female Eve. Having been placed in Paradise, they ate of the tree from which they were interdicted, and therefore were cast forth as exiles into our earth. To them were born Cain and Abel; but Cain, being an impious man, slew his brother. He had a son called Enoch, by whom a city was first built,[Genesis 4:17] and was called after the name of its founder. From him Irad, and from him again Maüiahel was descended. He had a son called Mathusalam, and he, in turn, begat Lamech, by whom a young man is said to have been slain, without, however, the name of the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 383, footnote 4 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)

Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)

Chapter XXI. The answer to the question raised. (HTML)

CCEL Footnote 1553 (In-Text, Margin)

... from the wicked Cain, as the difference of the genealogy very clearly tells us, where it says: “Adam begat Seth, Seth begat Enos, Enos begat Cainan, but Cainan begat Mahalaleel, but Mahalaleel begat Jared, Jared begat Enoch, Enoch begat Methuselah, Methuselah begat Lamech, Lamech begat Noah.” And the genealogy of Cain is given separately as follows: “Cain begat Enoch, Enoch begat Cainan, Cainan begat Mahalaleel, Mahalaleel begat Methuselah, Methuselah begat Lamech, Lamech begat Jabal and Jubal.”[Genesis 4:17-21] And so the line which sprang from the seed of righteous Seth always mixed with its own kith and kin, and continued for a long while in the holiness of its fathers and ancestors, untouched by the blasphemies and the wickedness of an evil offspring, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 385, footnote 3 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)

Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)

Chapter XXIII. The answer, that by the law of nature men were from the beginning liable to judgment and punishment. (HTML)

CCEL Footnote 1560 (In-Text, Margin)

... the teaching in which they had been instructed by the light of nature: for that the complete knowledge of the law was implanted in man at his first creation, is clearly proved from this; viz., that we know that before the law, aye, and even before the flood, all holy men observed the commands of the law without having the letter to read. For how could Abel, without the command of the law, have known that he ought to offer to God a sacrifice of the firstlings of his flock and of the fat thereof,[Genesis 4:4] unless he had been taught by the law which was naturally implanted in him? How could Noah have distinguished what animals were clean and what were unclean, when the commandment of the law had not yet made a distinction, unless he had been taught by ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 512, footnote 3 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)

Conference XXI. The First Conference of Abbot Theonas. On the Relaxation During the Fifty Days. (HTML)

Chapter XXII. The answer on the way to keep control over abstinence. (HTML)

CCEL Footnote 2196 (In-Text, Margin)

... balance; but we should place in one of the scales our purity of soul, and in the other our bodily strength, and weigh them both in the true judgment of conscience, so that we may not perversely incline the scale of fairness to either side, either to undue strictness or to excessive relaxation, from the preponderating desire for one or the other, and so have this said to us by reason of excessive strictness or relaxation: “If thou offerest rightly, but dost not divide rightly, hast thou not sinned?”[Genesis 4:7] For those offerings of fasts, which we thoughtlessly extort by violently tearing our bowels, and fancy that we rightly offer to the Lord, these He execrates who “loves mercy and judgment” saying: “I the Lord love judgment, but I hate robbery in a ...