Early Church Fathers Scripture Index : Texts
Proverbs 16
There are 41 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 114, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to Hero, a Deacon of Antioch (HTML)
Chapter V.—Various relative duties. (HTML)
CCEL Footnote 1287 (In-Text, Margin)
... against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering, that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For “by alms and fidelity sins are purged away.”[Proverbs 16:6]
Ante-Nicene Fathers, Volume 2, page 293, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XII.—Continuation: with Texts from Scripture. (HTML)
Wisdom pronounces anger a wretched thing, because “it will destroy the wise.”[Proverbs 16] And now He bids us “love our enemies, bless them that curse us, and pray for them that despitefully use us.” And He says: “If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also.”
Ante-Nicene Fathers, Volume 2, page 365, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XVIII.—The Mosaic Law the Fountain of All Ethics, and the Source from Which the Greeks Drew Theirs. (HTML)
... section. “Break every bond of wickedness; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker.” “Deceitful balances are abomination before God; but a just balance is acceptable to Him.” Thence Pythagoras exhorts “not to step over the balance;” and the profession of heresies is called deceitful righteousness; and “the tongue of the unjust shall be destroyed, but the mouth of the righteous droppeth wisdom.” “For they call the wise and prudent worthless.”[Proverbs 16:21] But it were tedious to adduce testimonies respecting these virtues, since the whole Scripture celebrates them. Since, then, they define manliness to be knowledge of things formidable, and not formidable, and what is intermediate; and temperance to ...
Ante-Nicene Fathers, Volume 4, page 105, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
The Physical Tendencies of Fasting and Feeding Considered. The Cases of Moses and Elijah. (HTML)
CCEL Footnote 1035 (In-Text, Margin)
... him, and hath gone away from the Lord his Saviour.” In short, in the self-same Deuteronomy, when bidding precaution to be taken against the self-same cause, He says: “Lest, when thou shalt have eaten, and drunken, and built excellent houses, thy sheep and oxen being multiplied, and (thy) silver and gold, thy heart be elated, and thou be forgetful of the Lord thy God.” To the corrupting power of riches He made the enormity of edacity antecedent, for which riches themselves are the procuring agents.[Proverbs 16:26] Through them, to wit, had “the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart” obstructed by the “fats” of which He had expressly forbidden the eating, teaching man not to ...
Ante-Nicene Fathers, Volume 5, page 346, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Cornelius, Concerning Fortunatus and Felicissimus, or Against the Heretics. (HTML)
CCEL Footnote 2588 (In-Text, Margin)
... But for the rest, let our most beloved brethren firmly decline, and avoid the words and conversations of those whose word creeps onwards like a cancer; as the apostle says, “Evil communications corrupt good manners.” And again: “A man that is an heretic, after one admonition, reject: knowing that he that is such is subverted, and sinneth, being condemned of himself.” And the Holy Spirit speaks by Solomon, saying, “A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire.”[Proverbs 16:27] Also again, he warneth us, and says, “Hedge in thy ears with thorns, and hearken not to a wicked tongue.” And again: “A wicked doer giveth heed to the tongue of the unjust; but a righteous man does not listen to lying lips.” And although I know that ...
Ante-Nicene Fathers, Volume 5, page 476, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On Works and Alms. (HTML)
CCEL Footnote 3524 (In-Text, Margin)
2. The Holy Spirit speaks in the sacred Scriptures, and says, “By almsgiving and faith sins are purged.”[Proverbs 16:6] Not assuredly those sins which had been previously contracted, for those are purged by the blood and sanctification of Christ. Moreover, He says again, “As water extinguisheth fire, so almsgiving quencheth sin.” Here also it is shown and proved, that as in the laver of saving water the fire of Gehenna is extinguished, so by almsgiving and works of righteousness the flame of sins is subdued. And because in baptism remission of sins is granted ...
Ante-Nicene Fathers, Volume 5, page 531, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God.” On this same subject in Solomon in Proverbs: “He that hath pity on the poor lendeth unto the Lord.” Also in the same place: “He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury.” Also in the same place: “Sins are purged away by alms-giving and faith.”[Proverbs 16:6] Again, in the same place: “If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head.” Again, in the same place: “As water extinguishes fire, so alms-giving extinguishes sin.” ...
Ante-Nicene Fathers, Volume 5, page 535, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In Solomon in the Proverbs: “Better is a patient man than a strong man; for he who restrains his anger is better than he who taketh a city.”[Proverbs 16:32] Also in the same place: “The imprudent man declareth his anger on the same day, but the crafty man hideth away his dishonour.” Of this same thing to the Ephesians: “Be ye angry, and sin not. Let not the sun set upon your wrath.” Also in the Gospel according to Matthew: “Ye have heard that it was said by the ancients, Thou shalt not kill; and whoever shall kill shall be guilty of the judgment. But I say unto you, That every ...
Ante-Nicene Fathers, Volume 7, page 378, footnote 17 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter IV.—Various Precepts (HTML)
CCEL Footnote 2416 (In-Text, Margin)
... shalt seek out day by day the faces of the saints, in order that thou mayest rest upon their words. 3. Thou shalt not long for division, but shalt bring those who contend to peace. Thou shalt judge righteously, thou shalt not respect persons in reproving for transgressions. 4. Thou shalt not be undecided whether it shall be or no. 5. Be not a stretcher forth of the hands to receive and a drawer of them back to give. 6. If thou hast aught, through thy hands thou shalt give ransom for thy sins.[Proverbs 16:6] 7. Thou shalt not hesitate to give, nor murmur when thou givest; for thou shalt know who is the good repayer of the hire. 8. Thou shalt not turn away from him that is in want, but thou shalt share all things with thy brother, and shalt not say that ...
Ante-Nicene Fathers, Volume 7, page 413, 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. IV.—On the Management of the Resources Collected for the Support of the Clergy, and the Relief of the Poor (HTML)
CCEL Footnote 2752 (In-Text, Margin)
... doing good to the poor. For the Lord says to you in the Gospel: “Unless your righteousness abound more than that of the scribes and Pharisees, ye shall by no means enter into the kingdom of heaven.” Now herein will your righteousness exceed theirs, if you take greater care of the priests, the orphans, and the widows; as it is written: “He hath scattered abroad; he hath given to the poor; his righteousness remaineth for ever.” And again: “By acts of righteousness and faith iniquities are purged.”[Proverbs 16:6] And again: “Every bountiful soul is blessed.” So therefore shalt thou do as the Lord has appointed, and shalt give to the priest what things are due to him, the first-fruits of thy floor, and of thy wine-press, and sin-offerings, as to the mediator ...
Ante-Nicene Fathers, Volume 7, page 427, footnote 4 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book III (HTML)
Sec. I.—Concerning Widows (HTML)
CCEL Footnote 2879 (In-Text, Margin)
... saying first by Isaiah: “Deal thy bread to the hungry, and bring the poor which have no covering into thine house. If thou seest the naked, do thou cover him; and thou shalt not overlook those which are of thine own family and seed.” And then by Daniel He says to the potentate: “Wherefore, O king, let my counsel please thee, and purge thy sins by acts of mercy, and thine iniquities by bowels of compassion to the needy.” And He says by Solomon: “By acts of mercy and of faith iniquities are purged.”[Proverbs 16:6] And He says again by David: “Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day.” And again: “He hath dispersed abroad, he hath given to the needy, his righteousness remaineth for ever.” And Solomon says: ...
Ante-Nicene Fathers, Volume 7, page 468, footnote 1 (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 3426 (In-Text, Margin)
XII. If thou hast by the work of thy hands, give, that thou mayest labour for the redemption of thy sins; for “by alms and acts of faith sins are purged away.”[Proverbs 16:6] Thou shalt not grudge to give to the poor, nor when thou hast given shalt thou murmur; for thou shalt know who will repay thee thy reward. For says he: “He that hath mercy on the poor man lendeth to the Lord; according to his gift, so shall it be repaid him again.” Thou shalt not turn away from him that is needy; for says he: “He that stoppeth his ears, that he may not hear the cry of the needy, himself ...
Ante-Nicene Fathers, Volume 9, page 305, footnote 6 (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 I. (HTML)
Meaning of “Beginning.” (1) in Space. (HTML)
“ In the beginning was the Word. ” It is not only the Greeks who consider the word “beginning” to have many meanings. Let any one collect the Scripture passages in which the word occurs, and with a view to an accurate interpretation of it note what it stands for in each passage, and he will find that the word has many meanings in sacred discourse also. We speak of a beginning in reference to a transition. Here it has to do with a road and with length. This appears in the saying:[Proverbs 16:5] “The beginning of a good way is to do justice.” For since the good way is long, there have first to be considered in reference to it the question connected with action, and this side is presented in the words “to do justice;” the contemplative side comes ...
Ante-Nicene Fathers, Volume 9, page 351, footnote 6 (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)
How the Prophets and Holy Men of the Old Testament Knew the Things of Christ. (HTML)
... to have known God, and to have heard God’s words worthily, and, therefore, to have seen God and heard Him. Now, I consider that those who are fully and really sons of Abraham are sons of his actions, spiritually understood, and of the knowledge which was made manifest to him. What he knew and what he did appears again in those who are his sons, as the Scripture teaches those who have ears to hear, “If ye were the children of Abraham, ye would do the works of Abraham.” And if it is a true proverb[Proverbs 16:23] which says, “A wise man will understand that which proceeds from his own mouth, and on his lips he will bear prudence,” then we must at once repudiate some things which have been said about the prophets, as if they were not wise men, and did not ...
Ante-Nicene Fathers, Volume 9, page 472, footnote 15 (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 XII. (HTML)
Figurative Interpretation of the Same. (HTML)
... what is said, nor understand their meaning, make confident affirmations of things which they do not know. Of such a nature was the affection of Peter also, for not apprehending what was good with reference to the dispensation of Jesus and of those who appeared in the mountain,—Moses and Elijah,—he says, “It is good for us to be here,” etc., “not knowing what he said,” “for he wist not what to say,” for if “a wise man will understand the things from his own mouth, and carries prudence in his lips,”[Proverbs 16:23] he who is not so does not understand the things from his own mouth, nor comprehend the nature of the things spoken by him.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 248, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Freedom of the Will is Also the Gift of God, for God Worketh in Us Both to Will and to Do. (HTML)
CCEL Footnote 1135 (In-Text, Margin)
... in another place: “So, then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Now as, undoubtedly, if a man is of the age to use his reason, he cannot believe, hope, love, unless he will to do so, nor obtain the prize of the high calling of God unless he voluntarily run for it; in what sense is it “not of him that willeth, nor of him that runneth, but of God that showeth mercy,” except that, as it is written, “the preparation of the heart is from the Lord?”[Proverbs 16:1] Otherwise, if it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” because it is of both, that is, both of the will of man and of the mercy of God, so that we are to understand the saying, “It is not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 271, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Grace of God Was Necessary to Man’s Salvation Before the Fall as Well as After It. (HTML)
CCEL Footnote 1299 (In-Text, Margin)
... been sustained by the Creator’s power. After the fall, however, a more abundant exercise of God’s mercy was required, because the will itself had to be freed from the bondage in which it was held by sin and death. And the will owes its freedom in no degree to itself, but solely to the grace of God which comes by faith in Jesus Christ; so that the very will, through which we accept all the other gifts of God which lead us on to His eternal gift, is itself prepared of the Lord, as the Scripture says.[Proverbs 16:1]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 53, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
Scripture Precepts and Examples of Fortitude. (HTML)
CCEL Footnote 114 (In-Text, Margin)
... sons by her exhortations, though she suffered in the tortures of their bodies, and was herself to undergo what she called on them to bear. What patience could be greater than this? And yet why should we be astonished that the love of God, implanted in her inmost heart, bore up against tyrant, and executioner, and pain, and sex, and natural affection? Had she not heard, "Precious in the sight of the Lord is the death of His saints?" Had she not heard, "A patient man is better than the mightiest?"[Proverbs 16:32] Had she not heard, "All that is appointed thee receive; and in pain bear it; and in abasement keep thy patience: for in fire are gold and silver tried?" Had she not heard, "The fire tries the vessels of the potter, and for just men is the trial of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 250, footnote 5 (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 is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 714 (In-Text, Margin)
28. So we find in the Old Testament all or nearly all the counsels and precepts which Christ introduces with the words "But I say unto you." Against anger it is written, "Mine eyes troubled because of anger;" and again, "Better is he that conquers his anger, than he that taketh a city."[Proverbs 16:32] Against hard words, "The stroke of a whip maketh a wound; but the stroke of the tongue breaketh the bones." Against adultery in the heart, "Thou shall not covet thy neighbor’s wife." It is not, "Thou shall not commit adultery;" but, "Thou shall not covet." The apostle, in quoting this, says: "I had not known lust, unless the law had said, Thou shalt not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 400, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
He Interprets the Scriptures Which the Pelagians Make Ill Use of. (HTML)
CCEL Footnote 2658 (In-Text, Margin)
But assuredly, as to what is written, “The preparation of the heart is man’s part, and the answer of the tongue is from the Lord,”[Proverbs 16:1] they are misled by an imperfect understanding, so as to think that to prepare the heart—that is, to begin good—pertains to man without the aid of God’s grace. Be it far from the children of promise thus to understand it! As if, when they heard the Lord saying, “Without me ye can do nothing,” they would convict Him by saying, “Behold without Thee we can prepare the heart;” or when they heard from Paul the apostle, “Not that we are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 473, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Objections to the Use of Rebuke. (HTML)
CCEL Footnote 3260 (In-Text, Margin)
... give what He has not given; that is, that very believing love of God and of my neighbour by which His precepts are observed. Pray, then, for me that I may receive this, and may by its means do freely and with good will that which He commands. But I should be justly rebuked if by my own fault I had it not; that is, if I myself could give it to myself, or could receive it, and did not do so, or if He should give it and I should be unwilling to receive it. But since even the will itself is prepared[Proverbs 16:1] by the Lord, why dust thou rebuke me because thou seeest me unwilling to do His precepts, and dust not rather ask Him Himself to work in me the will also?”
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 499, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John III. 19–IV. 3. (HTML)
CCEL Footnote 2335 (In-Text, Margin)
... Lord under the name of water: and we have heard from this epistle, “Believe not every spirit;” and those words of Solomon bear witness, “From strange water keep thee far.” What meaneth, “water”? Spirit. Does water always signify spirit? Not always: but in some places it signifies the Spirit, in some places it signifies baptism, in some places signifies peoples, in some places signifies counsel: thus thou findest it said in a certain place, “Counsel is a fountain of life to them that possess it.”[Proverbs 16:22] So then, in divers places of the Scriptures, the term “water” signifies divers things. Now however by the term water ye have heard the Holy Spirit spoken of, not by an interpretation of ours but by witness of the Gospel, where it saith, “But this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 21, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VII (HTML)
CCEL Footnote 214 (In-Text, Margin)
... seeks to overcome a man, is secretly himself overcome by the devil, rendered empty by vain and proud joy, because he could not, as it were, be conquered. The Psalmist knows then where a greater victory may be obtained, and where “the Father which seeth in secret will reward.” Lest then he repay them that recompense evil, he overcomes his anger rather than another man, being instructed too by those writings, wherein it is written, “Better is he that overcometh his anger, than he that taketh a city.”[Proverbs 16:32] “If I have repaid them that recompense me evil, may I therefore fall by my enemies empty.” He seems to swear by way of execration, which is the heaviest kind of oath, as when one says, If I have done so and so, may I suffer so and so. But swearing ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 242, footnote 8 (Image)
Athanasius: Select Writings and Letters
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Truth the defence of Thrones. (HTML)
CCEL Footnote 1323 (In-Text, Margin)
O Lord Almighty, and King of eternity, the Father of our Lord Jesus Christ, who by Thy Word hast given this Kingdom to Thy servant Constantius; do Thou shine into his heart, that he, knowing the falsehood that is set against me, may both favourably receive this my defence; and may make known unto all men, that his ears are firmly set to hearken unto the Truth, according as it is written, ‘Righteous lips alone are acceptable unto the King[Proverbs 16:13].’ For Thou hast caused it to be said by Solomon, that thus the throne of the kingdom shall be established.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 248, footnote 3 (Image)
Athanasius: Select Writings and Letters
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Athanasius leaves Alexandria to go to Constantius, but is stopped by the news of the banishment of the Bishops. (HTML)
CCEL Footnote 1360 (In-Text, Margin)
Observing these things, I did not give sentence against myself, but hastened to come to your Piety, with this my defence, knowing your goodness, and remembering your faithful promises, and being confident that, as it is written in the divine Proverbs, ‘Just speeches are acceptable to a gracious king[Proverbs 16:13].’ But when I had already entered upon my journey, and had passed through the desert, a report suddenly reached me, which at first I thought to be incredible, but which afterwards proved to be true. It was rumoured everywhere that Liberius, Bishop of Rome, the great Hosius of Spain, Paulinus of Gaul, Dionysius and Eusebius of Italy, Lucifer of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 276, footnote 15 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3842 (In-Text, Margin)
... moving cause of all your actions, if you are made dependent on His Will, and if you have to echo the psalmist’s words: “mine eyes are ever toward the Lord: for it is he that shall pluck my feet out of the net.” And so you presume rashly to maintain that each individual is governed by his own choice. But if he is governed by his own choice, what becomes of God’s help? If he does not need Christ to rule him, why does Jeremiah write: “the way of man is not in himself” and “the Lord directeth his steps.”[Proverbs 16:9]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 390, footnote 8 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4699 (In-Text, Margin)
... they entice in the lusts of the flesh, by lasciviousness, those who had just escaped, and have turned back to error.” Does not the Apostle in these words seem to you to have depicted the new party of ignorance? For, as it were, they open the fountains of knowledge and yet have no water: they promise a shower of doctrine like prophetic clouds which have been visited by the truth of God, and are driven by the storms of devils and vices. They speak great things, and their talk is nothing but pride:[Proverbs 16:5] “But every one is unclean with God who is lifted up in his own heart.” Like those who had just escaped from their sins, they return to their own error, and persuade men to luxury, and to the delights of eating and the gratification of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 400, footnote 21 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4813 (In-Text, Margin)
16. The Apostle does indeed blame those who forbade marriage, and commanded to abstain from food, which God created for use with thanksgiving. But he has in view Marcion, and Tatian, and other heretics, who inculcate perpetual abstinence, to destroy, and express their hatred and contempt for, the works of the Creator. But we praise every creature of God, and yet prefer leanness to corpulence, abstinence to luxury, fasting to fulness.[Proverbs 16:26] “He that laboureth laboureth for himself, and he is eager to his own destruction.” And, “From the days of John the Baptist (who fasted and was a virgin) until now the kingdom of heaven suffereth violence, and men of violence take it by force.” For we are afraid lest at the coming ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 476, footnote 10 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5313 (In-Text, Margin)
... thine own understanding: in all thy ways acknowledge Him, and He shall direct thy paths.” Understand what He says—that we must not trust in our wisdom, but in the Lord alone, by Whom the steps of a man are directed. Lastly, we are bidden to show Him our ways, and make them known, for they are not made straight by our own labour, but by His assistance and mercy. And so it is written, “Make my way right before Thy face,” so that what is right to Thee may seem also right to me. Solomon says the same—[Proverbs 16:3] “Commit thy works unto the Lord, and thy thoughts shall be established.” Our thoughts are then established when we commit all we do to the Lord our helper, resting it, as it were, upon the firm and solid rock, and attribute everything to Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 248, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3059 (In-Text, Margin)
3. Fairer in my eyes, is the beauty which we can gaze upon than that which is painted in words: of more value the wealth which our hands can hold, than that which is imagined in our dreams; and more real the wisdom of which we are convinced by deeds, than that which is set forth in splendid language. For “a good understanding,” he saith, “have all they that do thereafter,” not they who proclaim it. Time is the best touchstone of this wisdom, and “the hoary head is a crown of glory.”[Proverbs 16:31] For if, as it seems to me as well as to Solomon, we must “judge none blessed before his death,” and it is uncertain “what a day may bring forth,” since our life here below has many turnings, and the body of our humiliation is ever rising, falling and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 255, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Death of His Father. (HTML)
CCEL Footnote 3195 (In-Text, Margin)
... longer in existence, but for the most part having passed away with him, unable to bear with the place of our affliction, especially now that we have lost our skilful steersman, our light of life, to whom we looked to direct our course as the blazing beacon of salvation above us: he has departed with all his excellence, and all the power of pastoral organization, which he had gathered in a long time, full of days and wisdom, and crowned, to use the words of Solomon, with the hoary head of glory.[Proverbs 16:31] His flock is desolate and downcast, filled, as you see, with despondency and dejection, no longer reposing in the green pasture, and reared up by the water of comfort, but seeking precipices, deserts and pits, in which it will be scattered and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 55, footnote 1 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
In the Beginning God made the Heaven and the Earth. (HTML)
CCEL Footnote 1384 (In-Text, Margin)
The first movement is called beginning. “To do right is the beginning of the good way.”[Proverbs 16:5] Just actions are truly the first steps towards a happy life. Again, we call “beginning” the essential and first part from which a thing proceeds, such as the foundation of a house, the keel of a vessel; it is in this sense that it is said, “The fear of the Lord is the beginning of wisdom,” that is to say that piety is, as it were, the groundwork and foundation of perfection. Art is also the beginning of the works of artists, the skill of Bezaleel ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 17, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XXI. We must guard against anger, before it arises; if it has already arisen we must check and calm it, and if we cannot do this either, at least we should keep our tongue from abuse, so that our passions may be like boys' quarrels. He relates what Archites said, and shows that David led the way in this matter, both in his actions and in his writings. (HTML)
... fault, or, in other words: If ye are angry, do not sin, but overcome wrath with reason. Or one might put it thus: If ye are angry, be angry with yourselves, because ye are roused, and ye will not sin. For he who is angry with himself, because he has been so easily roused, ceases to be angry with another. But he who wishes to prove his anger is righteous only gets the more inflamed, and quickly falls into sin. “Better is he,” as Solomon says, “that restraineth his anger, than he that taketh a city,”[Proverbs 16:32] for anger leads astray even brave men.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 281, footnote 10 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book XII. Of the Spirit of Pride. (HTML)
Chapter VI. That the sin of pride is last in the actual order of the combat, but first in time and origin. (HTML)
... worketh pride shall not dwell in the midst of my house;” yet, as he knew how hard is that watchfulness even for those that are perfect, he did not so presume on his own efforts, but prayed to God and implored His help, that he might escape unwounded by the darts of this foe, saying, “Let not the foot of pride come to me,” for he feared and dreaded falling into that which is said of the proud, viz., “God resisteth the proud;” and again: “Every one that exalteth his heart is unclean before the Lord.”[Proverbs 16:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 286, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book XII. Of the Spirit of Pride. (HTML)
Chapter XXI. The instance of Joash, King of Judah, showing what was the consequence of his pride. (HTML)
... fathers: and on Joash they executed shameful judgments. And departing they left him in great diseases.” You see how the consequence of pride was that he was given over to shocking and filthy passions. For he who is puffed up with pride and has permitted himself to be worshipped as God, is (as the Apostle says) “given over to shameful passions and a reprobate mind to do those things which are not convenient.” And because, as Scripture says, “every one who exalts his heart is unclean before God,”[Proverbs 16:5] he who is puffed up with swelling pride of heart is given over to most shameful confusion to be deluded by it, that when thus humbled he may know that he is unclean through impurity of the flesh and knowledge of impure desires,—a thing which he had ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 305, footnote 5 (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 I. First Conference of Abbot Moses. (HTML)
Chapter XX. About discerning the thoughts, with an illustration from a good money-changer. (HTML)
... rather than with the whole mass of commands to fall into some error which by an evil custom separates us from our strict rule and the system purposed and entered upon, and leads to such loss, that it will never outweigh the harm that will follow, but will cause all our past fruits and the whole body of our work to be burnt in hell fire. Of which kind of illusions it is well said in the Proverbs: “There are ways which seem to be right to a man, but their latter end will come into the depths of hell,”[Proverbs 16:25] and again “An evil man is harmful when he attaches himself to a good man,” i.e., the devil deceives when he is covered with an appearance of sanctity: “but he hates the sound of the watchman,” i.e., the power of discretion which comes from the words ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 361, footnote 1 (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 VI. Conference of Abbot Theodore. On the Death of the Saints. (HTML)
Chapter XVII. That no one is dashed to the ground by a sudden fall. (HTML)
But we must not imagine that anyone slips and comes to grief by a sudden fall, but that he falls by a hopeless collapse either from being deceived by beginning his training badly, or from the good qualities of his soul failing through a long course of carelessness of mind, and so his faults gaining ground upon him little by little. For “loss goeth before destruction, and an evil thought before a fall,”[Proverbs 16:18] just as no house ever falls to the ground by a sudden collapse, but only when there is some flaw of long standing in the foundation, or when by long continued neglect of its inmates, what was at first only a little drip finds its way through, and so the protecting walls are by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 365, 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 VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness. (HTML)
Chapter VI. Of perseverance as regards care of the thoughts. (HTML)
... to be wearied out by these wanderings of mind and relax from our fervour: for “he that tilleth his ground shall be filled with bread: but he that followeth idleness shall be filled with poverty.” Nor should we be drawn away from being intent on this watchfulness through a dangerous despair, for “in every one who is anxious there is abundance, for he who is pleasant and free from grief will be in want;” and again: “a man in grief labours for himself, and forcibly brings about his own destruction.”[Proverbs 16:26] Moreover also: “the kingdom of heaven suffereth violence and the violent take it by force,” for no virtue is acquired without effort, nor can anyone attain to that mental stability which he desires without great sorrow of heart, for “man is born to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 417, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XI. The First Conference of Abbot Chæremon. On Perfection. (HTML)
Chapter VI. Abbot Chæremon's statement that faults can be overcome in three ways. (HTML)
... differ from each other greatly in the degrees of their excellence. For the two former belong properly to those men who in their aim at goodness have not yet acquired the love of virtue, and the third belongs specially to God and to those who have received into themselves the image and likeness of God. For He alone does the things that are good, with no fear and no thanks or reward to stir Him up, but simply from the love of goodness. For, as Solomon says, “The Lord hath made all things for Himself.”[Proverbs 16:4] For under cover of His own goodness He bestows all the fulness of good things on the worthy and the unworthy because He cannot be wearied by wrongs, nor be moved by passions at the sins of men, as He ever remains perfect goodness and unchangeable in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 485, footnote 1 (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 XVIII. Conference of Abbot Piamun. On the Three Sorts of Monks. (HTML)
Chapter XIII. The answer. (HTML)
... he is thought to be annoyed. For everybody knows that patience gets its name from the passions and endurance, and so it is clear that no one can be called patient but one who bears without annoyance all the indignities offered to him, and so it is not without reason that he is praised by Solomon: “Better is the patient man than the strong, and he who restrains his anger than he who takes a city;” and again: “For a long-suffering man is mighty in prudence, but a faint-hearted man is very foolish.”[Proverbs 16:32] When then anyone is overcome by a wrong, and blazes up in a fire of anger, we should not hold that the bitterness of the insult offered to him is the cause of his sin, but rather the manifestation of secret weakness, in accordance with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 501, footnote 10 (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 XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter IX. How valuable to the perfect is the forgetfulness of sin. (HTML)
... this saying of our Saviour: “For where I am,” He says, “there also shall My servant be.” For it often happens that when anyone out of pity is in thought going over his own falls or those of other faulty persons, he is affected by the delight and assent to this most subtle attack, and that which was undertaken and started with a show of goodness ends with a filthy and damaging termination, for “there are ways which appear to men to be right, but the ends thereof will come to the depths of hell.”[Proverbs 16:25]