1 Corinthians 5:13

“And the hidden things of darkness He will Himself bring to light,” even by Christ; for He has promised Christ to be a Light, and Himself He has declared to be a lamp, “searching the hearts and reins.” From Him also shall “praise be had by every man,” from whom proceeds, as from a judge, the opposite also of praise. But here, at least, you say he interprets the world to be the God thereof, when he says: “We are made a spectacle unto the world, and to angels, and to men.” For if by world he had meant the people thereof, he would not have afterwards specially mentioned “ men .” To prevent, however, your using such an argument as this, the Holy Ghost has providentially explained the meaning of the passage thus: “We are made a spectacle to the world,” i.e. “both to angels ,” who minister therein, “and to men ,” who are the objects of their ministration. …

As our heretic is so fond of his pruning-knife, I do not wonder when syllables are expunged by his hand, seeing that entire pages are usually the matter on which he practises his effacing process. The apostle declares that to himself, “less than the least of all saints, was the grace given” of enlightening all men as to “what was the fellowship of the mystery, which during the ages had been hid in God, who created all things.” The heretic erased the preposition in , and made the clause run thus: (“what is the fellowship of the mystery) which hath for ages been hidden from the God who created all things.” The falsification, however, is flagrantly absurd. …

But, after all, by what proofs does Hermogenes persuade us that Matter is evil? For it will be impossible for him not to call that evil to which he imputes evil. Now we lay down this principle, that what is eternal cannot possibly admit of diminution and subjection, so as to be considered inferior to another co-eternal Being. So that we now affirm that evil is not even compatible with it, since it is incapable of subjection, from the fact that it cannot in any wise be subject to any, because it is eternal. …

3. What shall I say as to the infliction or remission of punishment, in cases in which we have no other desire than to forward the spiritual welfare of those in regard to whom we judge that they ought or ought not to be punished? Also, if we consider not only the nature and magnitude of faults, but also what each may be able or unable to bear according to his strength of mind, how deep and dark a question it is to adjust the amount of punishment so as to prevent the person who receives it not only from getting no good, but also from suffering loss thereby! Besides, I know not whether a greater number have been improved or made worse when alarmed under threats of such punishment at the hands of men as is an object of fear. …

14. Forasmuch then as we have partaken of so great a gift, let us do everything not to dishonor such a benefit. For if even before this honor, what was done was worthy of punishment, much more now, after this unspeakable benefit. And this I say not now for no cause,but because I see many after their baptism living more carelessly than the uninitiated, and having nothing peculiar to distinguish them in their way of life. It is, you see, for this cause, that neither in the market nor in the Church is it possible to know quickly who is a believer and who an unbeliever; unless one be present at the time of the mysteries, and see the one sort put out, the others remaining within. Whereas they ought to be distinguished not by their place, but by their way of life. …

[3.] These things I say, that we may shun wicked men, and follow the good; for if in the case of our limbs we cut off that which is rotten and incurable, fearing lest the rest of the body should catch the same disease, and if we do this not as having no care for that part, but rather as desiring to preserve the remainder, how much more must we do this in the case of those who consent with us for evil? If we can set them right without receiving injury ourselves, we ought to use every means to do so; but if they remain incorrigible and may injure us, it is necessary to cut them off and cast them away. For so they will often be gainers rather (than losers). Wherefore also Paul exhorted, saying, “And ye shall put away from among yourselves that wicked person”; and, “that he that hath done this deed may be put away from among you.” ( 1 Cor. v. …