Tertullian

You are a light of the world, and a tree ever green.

He used Himself to tell them that a candle was not usually "pushed away under a bushel, but placed on a candlestick," in order to "give light to all who are in the house." These things the apostles either neglected, or failed to understand, if they fulfilled them not, by concealing any portion of the light, that is, of the word of God and the mystery of Christ.

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

But "let your works shine," saith He; but now all our shops and gates shine! You will now-a-days find more doors of heathens without lamps and laurel-wreaths than of Christians.

This verity of the gospel then stands unimpaired: "I am not come to destroy the law and the prophets, but rather to fulfil them." He also dissipated other doubts, when He declared that the name of God and of the Good belonged to one and the same being, at whose disposal were also the everlasting life and the treasure in heaven and Himself too-whose commandments He both maintained and augmented with His own supplementary precepts.

In whatever way he commanded it, in the same way might he also have first uttered that sentiment: "I came not to destroy the law, but to fulfil it." What business, therefore, had you to erase out of the Gospel that which was quite consistent in it? For you have confessed that, in his goodness, he did in act what you deny that he did in word.

But since both the place and the work of illumination according to the prophecy are compatible with Christ, we begin to discern that He is the subject of the prophecy, which shows that at the very outset of His ministry, He came not to destroy the law and the prophets, but rather to fulfil them; for Marcion has erased the passage as an interpolation.

Unity, moreover, is everything which is once for all. But for Christ was reserved, as in all other points so in this also, the "fulfilling of the law." Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy.

For His own servants, may the Lord by His mercy take care that to them it may be lawful even to presume on His goodness! But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in "amplifying the law," do not dissociate in (the way of) penalty from the actual commission of fornication, I know not whether He allows impunity to him who has been the cause of perdition to some other.

For even if we are just now beginning with the Law in demonstrating (the nature of) adultery, it is justly with that phase of the law which Christ has "not dissolved, but fulfilled." For it is the "burdens" of the law which were "until John," not the remedial virtues.

He warned us, to be sure, at that time (for elsewhere our Discipline is called "the Way" ), that when, set in "the way" of prayer, we go not unto "the Father" with anger. After that, the Lord, "amplifying the Law," openly adds the prohibition of anger against a brother to that of murder.

For the same John is called not merely an "angel" of Christ, but withal a "lamp" shining before Christ: for David predicts, "I have prepared the lamp for my Christ; " and him Christ Himself, coming "to fulfil the prophets," called so to the Jews.

And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens-according to the sentence of the apostles-which not even the fathers were able to sustain, have wholly ceased: such (parts), however.

Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, "I came not to destroy, the law, but to fulfil it," although Marcion has gagged His mouth by this word.

If also the gospel of Christ is fulfilled in this same precept, but not the Creator's Christ, what is the use of our contending any longer whether Christ did or did not say, "I am not come to destroy the law, but to fulfil it? " In vain has (our man of) Pontus laboured to deny this statement.

After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled),41 sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens-according to the sentence of the apostles-which not even the fathers were able to sustain,42 have wholly ceased: such (parts), however. as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees. If "righteousness" must, of course chastity must too.

How will our "righteousness abound above that of the Scribes and Pharisees," as the Lord has prescribed, unless we shall have seen through the abundance of that adversary quality, that is, of unrighteousness? But if the head of unrighteousness is idolatry, the first point is, that we be fore-fortified against the abundance of idolatry, while we recognise it not only in its palpable manifestations.

Not even by an evil word does He permit it to be vented. Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes.

After that, the Lord, "amplifying the Law," openly adds the prohibition of anger against a brother to that of murder. Not even by an evil word does He permit it to be vented.