Early Church Fathers Scripture Index : Texts
Jeremiah 17:5
There are 31 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 111, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter V.—Denunciation of false teachers. (HTML)
CCEL Footnote 1239 (In-Text, Margin)
... divinity of Christ, is a devil, and an enemy of all righteousness. He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown being, different from Him whom the law and the prophets have proclaimed, this man is an instrument of the devil. And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist. Moreover, he who affirms Christ to be a mere man is accursed, according to the [declaration of the] prophet,[Jeremiah 17:5] since he puts not his trust in God, but in man. Wherefore also he is unfruitful, like the wild myrtle-tree.
Ante-Nicene Fathers, Volume 3, page 369, footnote 21 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Sermon on the Mount Continued. Its Woes in Strict Agreement with the Creator's Disposition. Many Quotations Out of the Old Testament in Proof of This. (HTML)
... not by making any change in them. “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.” With equal stress does the Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: “O my people, they who call you happy mislead you, and disturb the paths of your feet.” In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”[Jeremiah 17:5] Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.” Thus everything which is caught at by men is adjured by the Creator, down to ...
Ante-Nicene Fathers, Volume 3, page 403, footnote 17 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
The Marcionite Interpretation of God and Mammon Refuted. The Prophets Justify Christ's Admonition Against Covetousness and Pride. John Baptist the Link Between the Old and the New Dispensations of the Creator. So Said Christ--But So Also Had Isaiah Said Long Before. One Only God, the Creator, by His Own Will Changed the Dispensations. No New God Had a Hand in the Change. (HTML)
... mentioning Him) and the rival god—how that the latter would not commit his own truth to those who were unfaithful to the Creator. How then can he possibly seem to belong to another god, if He be not set forth, with the express intention of being separated from the very thing which is in question. But when the Pharisees “justified themselves before men,” and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, “Cursed is the man that trusteth in man.”[Jeremiah 17:5] Since the prophet went on to say, “But the Lord knoweth your hearts,” he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.” When He strikes at pride in the words: “That which is highly esteemed ...
Ante-Nicene Fathers, Volume 3, page 442, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament. (HTML)
... (the apostle) here adjoins: “For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain.” For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. “Therefore,” says he, “let no man glory in man;” an injunction which is in accordance with the teaching of the Creator, “wretched is the man that trusteth in man;”[Jeremiah 17:5] again, “It is better to trust in the Lord than to confide in man;” and the same thing is said about glorying (in princes).
Ante-Nicene Fathers, Volume 4, page 191, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Minucius Felix. (HTML)
The Octavius of Minucius Felix. (HTML)
Argument: Nor is It More True that a Man Fastened to a Cross on Account of His Crimes is Worshipped by Christians, for They Believe Not Only that He Was Innocent, But with Reason that He Was God. But, on the Other Hand, the Heathens Invoke the Divine Powers of Kings Raised into Gods by Themselves; They Pray to Images, and Beseech Their Genii. (HTML)
CCEL Footnote 1814 (In-Text, Margin)
... and modest persons, which we should not believe to be done at all, unless you proved that they were true concerning yourselves. For in that you attribute to our religion the worship of a criminal and his cross, you wander far from the neighbourhood of the truth, in thinking either that a criminal deserved, or that an earthly being was able, to be believed God. Miserable indeed is that man whose whole hope is dependent on mortal man, for all his help is put an end to with the extinction of the man.[Jeremiah 17:5-7] The Egyptians certainly choose out a man for themselves whom they may worship; him alone they propitiate; him they consult about all things; to him they slaughter victims; and he who to others is a god, to himself is certainly a man whether he will ...
Ante-Nicene Fathers, Volume 5, page 442, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lapsed. (HTML)
CCEL Footnote 3250 (In-Text, Margin)
... one deceive himself. The Lord alone can have mercy. He alone can bestow pardon for sins which have been committed against Himself, who bare our sins, who sorrowed for us, whom God delivered up for our sins. Man cannot be greater than God, nor can a servant remit or forego by his indulgence what has been committed by a greater crime against the Lord, lest to the person lapsed this be moreover added to his sin, if he be ignorant that it is declared, “Cursed is the man that putteth his hope in man.”[Jeremiah 17:5] The Lord must be besought. The Lord must be appeased by our atonement, who has said, that him that denieth Him He will deny, who alone has received all judgment from His Father. We believe, indeed, that the merits of martyrs and the works of the ...
Ante-Nicene Fathers, Volume 5, page 535, footnote 12 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... Abednego answered and said to king Nebuchadnezzar, O king, there is no need to answer thee concerning this word. For God, whom we serve, is able to deliver us from the furnace of burning fire; and He will deliver us from thine hand, O king. And if not, be it known unto thee that we serve not thy gods, and we adore not the golden image which thou hast set up.” Likewise in Jeremiah: “Cursed is the man who hath hope in man; and blessed is the man who trusts in the Lord, and his hope shall be in God.”[Jeremiah 17:5-7] Concerning this same thing in Deuteronomy: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Of this same thing to the Romans: “And they worshipped and served the creature, forsaking the Creator. Wherefore also God gave them up ...
Ante-Nicene Fathers, Volume 8, page 693, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
Martyrdom of Habib the Deacon. (HTML)
CCEL Footnote 3260 (In-Text, Margin)
Habib said: I worship not a man, because the Scripture[Jeremiah 17:5] teaches me, “Cursed is every one that putteth his trust in man;” but God, who took upon Him a body and became a man, Him do I worship, and glorify.
Ante-Nicene Fathers, Volume 8, page 712, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
Homilies, Composed by Mar Jacob. (HTML)
Homily on Habib the Martyr. (HTML)
CCEL Footnote 3324 (In-Text, Margin)
Because it is written: “Cursed is he that putteth his trust in a man.”[Jeremiah 17:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 299, footnote 5 (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 827 (In-Text, Margin)
... of the Lord God? It is this which has been said by another prophet, and which the apostle interprets of the people who belong to the grace of God: “And it shall be that whosoever shall call upon the name of the Lord shall be saved.” For these two expressions, “And he called his name Enos, which means man,” and “He hoped to call on the name of the Lord God,” are sufficient proof that man ought not to rest his hopes in himself; as it is elsewhere written, “Cursed is the man that trusteth in man.”[Jeremiah 17:5] Consequently no one ought to trust in himself that he shall become a citizen of that other city which is not dedicated in the name of Cain’s son in this present time, that is to say, in the fleeting course of this mortal world, but in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 527, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Containing a General View of the Subjects Treated in Holy Scripture (HTML)
God Alone to Be Enjoyed. (HTML)
CCEL Footnote 1732 (In-Text, Margin)
... whether man is to be loved by man for his own sake, or for the sake of something else. If it is for his own sake, we enjoy him; if it is for the sake of something else, we use him. It seems to me, then, that he is to be loved for the sake of something else. For if a thing is to be loved for its own sake, then in the enjoyment of it consists a happy life, the hope of which at least, if not yet the reality, is our comfort in the present time. But a curse is pronounced on him who places his hope in man.[Jeremiah 17:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 274, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Having Dealt with Faith, We Now Come to Speak of Hope. Everything that Pertains to Hope is Embraced in the Lord’s Prayer. (HTML)
CCEL Footnote 1310 (In-Text, Margin)
Out of this confession of faith, which is briefly comprehended in the Creed, and which, carnally understood, is milk for babes, but, spiritually apprehended and studied, is meat for strong men, springs the good hope of believers; and this is accompanied by a holy love. But of these matters, all of which are true objects of faith, those only pertain to hope which are embraced in the Lord’s Prayer. For, “Cursed is the man that trusteth in man”[Jeremiah 17:5] is the testimony of holy writ; and, consequently, this curse attaches also to the man who trusteth in himself. Therefore, except from God the Lord we ought to ask for nothing either that we hope to do well, or hope to obtain as a reward of our good works.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 383, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 10 (HTML)
CCEL Footnote 1838 (In-Text, Margin)
10. But in order that we fall not away from Continence, we ought to watch specially against those snares of the suggestions of the devil, that we presume not of our own strength. For, “Cursed is every one that setteth his hope in man.”[Jeremiah 17:5] And who is he, but man? We cannot therefore truly say that he setteth not his hope in man, who setteth it in himself. For this also, to “live after man,” what is it but to “live after the flesh?” Whoso therefore is tempted by such a suggestion, let him hear, and, if he have any Christian feeling, let him tremble. Let him hear, I say, “If ye shall live after the flesh, ye shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 531, footnote 12 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 12 (HTML)
CCEL Footnote 2657 (In-Text, Margin)
... lawless and unjust: because Thou art my patience, O Lord, my hope from my youth up.” But these which abound, and disdain to be in want before God, lest they receive of Him true patience, they which glory in their own false patience, seek to “confound the counsel of the poor, because the Lord is his hope.” Nor do they regard, seeing they are men, and attribute so much to their own, that is, to the human will, that they run into that which is written, “Cursed is every one who putteth his hope in man.”[Jeremiah 17:5] Whence even if it chance them that they do bear up under any hardships or difficulties, either that they may not displease men, or that they may not suffer worse, or in self-pleasing and love of their own presumption, do with most proud will bear up ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 202, footnote 6 (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 asserts that even if the Old Testament could be shown to contain predictions, it would be of interest only to the Jews, pagan literature subserving the same purpose for Gentiles. Augustin shows the value of prophesy for Gentiles and Jews alike. (HTML)
CCEL Footnote 501 (In-Text, Margin)
... departeth from the Lord: for he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places of the wilderness, in a salt land not inhabited. Blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree beside the water, that spreadeth out its roots by the river: he shall not fear when heat cometh, but his leaf shall be green; he shall not be careful in the year of drought, neither shall cease from yielding fruit."[Jeremiah 17:5-8] On hearing this curse pronounced in the figurative language of prophecy on him that trusts in man, and the blessing in similar style on him that trusts in God, the inquirer might have doubts about our doctrine, in which we teach not only that Christ ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 531, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 5 (HTML)
... yourself forward in the room of Christ, when you will not place yourself under Him? He is the origin, and root, and head of him who is being born, and in Him we feel no fear, as we must in any man, whoever he may be, lest he should prove to be false and of abandoned character, and we should be found to be sprung from an abandoned source, growing from an abandoned root, united to an abandoned head. For what man can feel secure about a man, when it is written, "Cursed be the man that trusteth in man?"[Jeremiah 17:5] But the seed of which we are born again is the word of God, that is, the gospel. Whence the apostle says, "For in Christ Jesus I have begotten you through the gospel." And yet he allows even those to preach the gospel who were preaching it not in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 590, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 102 (HTML)
... baptized him? And since you assume this as the fundamental principle of your baptism, are men to place their trust in you? and are those to place their trust in princes who were disposed to place it in the Lord? Truly I would bid them hearken not to you, but rather to those proofs which you have urged against ourselves, ay, and to words more awful yet; for not only is it written, "It is better to trust in the Lord than to put confidence in man," but also, "Cursed be the man that trusteth in man."[Jeremiah 17:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 597, footnote 9 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 2 (HTML)
... to that saying of the Lord’s, in which you may safely resolve not to desert His Church because of men’s ill deeds. Whatsoever we bid you observe, that observe and do; but whatsoever evil works you think or know to be in us, those do ye not. For this is not the time for me to justify myself before you, when I have undertaken, neglecting all considerations of self, to recommend to you what is for your salvation, that no one should make his boast of men. For "cursed be the man that trusteth in man."[Jeremiah 17:5] So long as this precept of the Lord and His apostle be adhered to and observed, the cause which I serve will be victorious, even if I myself, as my enemy would fain have thought, am faint and oppressed in my own cause. For if you cling most firmly ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 609, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 28 (HTML)
33. This is what we look upon with horror in your party; this is what the sentence of God condemns, crying out with the utmost truth and the utmost clearness, "Cursed is every one that trusteth in man."[Jeremiah 17:5] This is what is most openly forbidden by holy humility and apostolic love, as Paul declares, "Let no man glory in men." This is the reason that the attack of empty calumnies and of the bitterest invectives grows even fiercer against us, that when human authority is as it were overthrown, there may remain no ground of hope for those to whom we administer the word and sacrament of God in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 621, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 49 (HTML)
... Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word." Here you see that Christ sanctifies; here you see that Christ also Himself washes, Himself purifies with the self-same washing of water by the word, wherein the ministers are seen to do their work in the body. Let no one, therefore, claim unto himself what is of God. The hope of men is only sure when it is fixed on Him who cannot deceive, since "Cursed be every one that trusteth in man,"[Jeremiah 17:5] and "Blessed is that man that maketh the Lord His trust." For the faithful steward shall receive as his reward eternal life; but the unfaithful steward, when he dispenses his lord’s provisions to his fellow-servants, must in no wise be conceived to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 622, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 50 (HTML)
62. But the passages which I have advanced to assert the truth of the Catholic Church, are the following: As regards the question of baptism, that our being born again, cleansed, justified by the grace of God, should not be ascribed to the man who administered the sacrament, I quoted these: "It is better to trust in the Lord than to put confidence in man:" and "Cursed be every one that trusteth in man;"[Jeremiah 17:5] and that, "Salvation belongeth unto the Lord;" and that, "Vain is the help of man;" and that, "Neither is he that planteth anything, neither he that watereth, but God that giveth the increase;" and that He in whom men believe justifieth the ungodly, that his faith may be counted to him for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 381, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
The Fourth Calumny,—That the Saints of the Old Testament are Said to Be Not Free from Sins. (HTML)
CCEL Footnote 2551 (In-Text, Margin)
“They say,” says he, “that the saints in the Old Testament were not without sins,—that is that they were not free from crimes even by amendment, but they were seized by death in their guilt.” Nay, I say that either before the law, or in the time of the Old Testament, they were freed from sins,—not by their own power, because “cursed is every one that hath put his hope in man,”[Jeremiah 17:5] and without any doubt those are under this curse whom also the sacred Psalm notifies, “who trust in their own strength;” nor by the old covenant which gendereth to bondage, although it was divinely given by the grace of a sure dispensation; nor by that law itself, holy and just and good as it was, where it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 446, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
God’s Grace to Be Maintained Against the Pelagians; The Pelagian Heresy Not an Old One. (HTML)
CCEL Footnote 2995 (In-Text, Margin)
... conversation, to which the eternal reward is due; and lest poor wretched man, when he leads a good life and performs good works (or rather thinks that he leads a good life and performs good works), should dare to glory in himself and not in the Lord, and to put his hope of righteous living in himself alone; so as to be followed by the prophet Jeremiah’s malediction when he says, “Cursed is the man who has hope in man, and maketh strong the flesh of his arm, and whose heart departeth from the Lord.”[Jeremiah 17:5] Understand, my brethren, I pray you, this passage of the prophet. Because the prophet did not say, “Cursed is the man who has hope in his own self,” it might seem to some that the passage, “Cursed is the man who has hope in man,” was spoken to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 498, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
To What Extent the Massilians Withdraw from the Pelagians. (HTML)
CCEL Footnote 3418 (In-Text, Margin)
For on consideration of your letters, I seem to see that those brethren on whose behalf you exhibit a pious care that they may not hold the poetical opinion in which it is affirmed, “Every one is a hope for himself,” and so fall under that condemnation which is, not poetically, but prophetically, declared, “Cursed is every man that hath hope in man,”[Jeremiah 17:5] must be treated in that way wherein the apostle dealt with those to whom he said, “And if in anything ye be otherwise minded, God shall reveal even this unto you.” For as yet they are in darkness on the question concerning the predestination of the saints, but they have that whence, “if in anything they are otherwise ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 544, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
A Man Who Does Not Persevere Fails by His Own Fault. (HTML)
CCEL Footnote 3675 (In-Text, Margin)
... not in himself, but in God. I, however, am loth to exaggerate the case with my words, but I rather leave it to them to consider, and see what it is of which they have persuaded themselves—to wit, “that by the preaching of predestination, more of despair than of exhortation is impressed upon the hearers.” For this is to say that a man then despairs of his salvation when he has learned to place his hope not in himself, but in God, although the prophet cries, “Cursed is he who has his hope in man.”[Jeremiah 17:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 409, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Mark viii. 34, ‘If any man would come after me, let him deny himself,’ etc. And on the words 1 John ii. 15, ‘if any man love the world, the love of the Father is not in him.’ (HTML)
CCEL Footnote 3163 (In-Text, Margin)
... from himself, he had gone away from himself to those things which are without. He returns to himself, and goes to his Father, where he may keep himself in all security. If then he had gone away from himself, let him also in returning to himself, from whom he had gone away, that he may “go to his Father,” deny himself. What is “deny himself”? Let him not trust in himself, let him feel that he is a man, and have respect to the words of the prophet, “Cursed is every one that putteth his hope in man.”[Jeremiah 17:5] Let him withdraw himself from himself, but not towards things below. Let him withdraw himself from himself, that he may cleave unto God. Whatever of good he has, let him commit to Him by whom he was made; whatever of evil he has, he has made it for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 484, footnote 6 (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 II. 27–III. 8. (HTML)
CCEL Footnote 2208 (In-Text, Margin)
... form of God, thought it not robbery to be equal with God.” To see Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of the Father, equal with the Father, is to the bad impossible. But in regard that the Word was made flesh, the bad also shall have power to see Him: because in the day of judgment the bad also will see Him; for He shall so come to judge, as He came to be judged. In the selfsame form, a man, but yet God: for “cursed is every one that putteth his trust in man.”[Jeremiah 17:5] A man, He came to be judged, a man, He will come to judge. And if He shall not be seen, what is this that is written, “They shall look on Him whom they pierced?” For of the ungodly it is said, that they shall see and be confounded. How shall the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 96, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVII (HTML)
Part 2 (HTML)
CCEL Footnote 888 (In-Text, Margin)
8. “They shall not be ashamed in the evil time” (ver. 19). In the day of trouble, in the day of distress, they shall not be “ashamed,” as he is ashamed whose hope deceives him. Who is the man that is “ashamed”? He who saith, “I have not found that which I was in hopes of.” Nor undeservedly either; for thou didst hope it from thyself or from man, thy friend. But “cursed is he that putteth his trust in man.”[Jeremiah 17:5] Thou art ashamed, because thy hope hath deceived thee; thy hope that was set on a lie. For “every man is a liar.” But if thou dost place thy hopes on thy God, thou art not made “ashamed.” For He in whom thou hast put thy trust, cannot be deceived. Whence also the man whom we mentioned just ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 532, footnote 5 (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 XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter II. How the old man exposed our errors. (HTML)
... cannot be My disciple.” But if we were altogether deprived of the protection of our parents, the services of the princes of this world would not be wanting, as they would most thankfully rejoice to minister to our necessities with prompt liberality. And supported by their bounty, we should be free from the care of preparing food, were it not that this curse of the prophet terribly frightened us. For “Cursed,” he says, “is the man that putteth his hope in man;” and: “Put not your trust in princes.”[Jeremiah 17:5] We should also at any rate place our cells on the banks of the river Nile and have water at our very doors, so as not to be obliged to carry it on our necks for four miles, were it not that the blessed Apostle rendered us indefatigable in enduring ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 587, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter IX. Since those marvellous works which from the days of Moses were shown to the children of Israel are attributed to Christ, it follows that He must have existed long before His birth in time. (HTML)
... the teaching of the prophet hold that He is a new God. But may it be far from the Catholic people of God, to seem either to differ from the prophet or to agree with heretics: or perchance the people who should be blessed may be involved in a curse, and be charged with putting their hope in man. For whoever declares that the Lord Jesus Christ was at His birth a mere man, is doubly liable to the curse, whether he believes in Him or not. For if he believes, “Cursed is he who puts his hope in man.”[Jeremiah 17:5] But if he does not believe, nonetheless is he still cursed, because though not believing in man, he still has altogether denied God.
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 365, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Monks. (HTML)
CCEL Footnote 872 (In-Text, Margin)
... the shield against the Evil One, let him keep himself from the darts which he hurls at him. Whosoever shall draw back, his Lord has no pleasure in him. Whosoever thinks upon the Law of his Lord, shall not be troubled with the thoughts of this world. Whosoever meditates on the Law of his Lord, is like a tree planted by the waters. Whosoever again has trust in his Lord, is like a tree that is set out by the river. Whosoever puts his trust in man shall receive the curses of Jeremiah.[Jeremiah 17:5] Whosoever is invited to the Bridegroom, let him prepare himself. Whosoever has lighted his lamp, let him not suffer it to go out. Whosoever is expectant of the marriage-cry, let him take oil in his vessel. Whosoever is keeper of the door, let him be ...