Clement of Rome on Living in the Sight of God in 95CE

All things are open before Him, and nothing can be hidden from His counsel. “The heavens declare the glory of God, and the firmament displays His handy-work. Day unto day utters speech, and night unto night shows knowledge. And there are no words or speeches of which the voices are not heard.”

Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For where can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture says in a certain place, “Where shall I go, and where shall I be hid from Your presence? If I ascend into heaven, You art there; if I go away even to the uttermost parts of the earth, there is Your right hand; if I make my bed in the abyss, there is Your Spirit.” Where, then, shall any one go, or where shall he escape from Him who comprehends all things? Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. …

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. “For God,” says [the Scripture], “resists the proud, but gives grace to the humble.” Let us cleave, then, to those to whom grace has been given by God. …

Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he worked righteousness and truth through faith? Isaac, with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the scepter of the twelve tribes of Israel.

All these, therefore, were highly honored, and made great, not for their own sake, or for their own works, or for the righteousness which they worked, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. …

Let us without delay accede to His will, and let us work the work of righteousness with our whole strength. The good servant receives the bread of his labor with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: “Behold, the Lord [comes], and His reward is before His face, to render to every man according to his work.” He exhorts us, therefore, with our whole heart to attend to this, that we not be lazy or slothful in any good work.

A Letter to Diognetus on True Religion in 125-200CE

Since I see you, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe … I cordially welcome this desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that above all, I may hear you have been edified, and to you so to hear, that I who speak may have no cause of regret for having done so. …

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it; to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled?

Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbors, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior. …

These things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbor; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient … he is an imitator of God. Then you shall see, while still on earth, that God in the heavens rules over [the universe]; then you shall begin to speak the mysteries of God; then shall you both love and admire those that suffer punishment because they will not deny God; then shall you condemn the deceit and error of the world when you shall know what it is to live truly in heaven, when you shall despise that which is here esteemed to be death, when you shall fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shall you admire those who for righteousness’ sake endure the fire that is but for a moment, and shall count them happy when you shalt know [the nature of] that fire. 

Cyprian on Prayer in 250CE

Let us therefore, brethren beloved, pray as God our Teacher has taught us. It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ. Let the Father acknowledge the words of His Son when we make our prayer, and let Him also who dwells within in our breast Himself dwell in our voice. And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate. For since He says that, “whatever we ask of the Father in His name, He will give us,” how much more effectually do we obtain what we ask in Christ’s name, if we ask for it in His own prayer!

But let our speech and petition when we pray be under discipline, observing quietness and modesty. Let us consider that we are standing in God’s sight. We must please the divine eyes both with the habit of body and with the measure of voice. … And when we meet together with the brethren in one place … we ought to be mindful of modesty and discipline—not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart. Nor does He need to be clamorously reminded, since He sees men’s thoughts, as the Lord proves to us when He says, “Why do you think evil in your hearts?” …

Hannah... prayed to God not with clamorous petition, but silently and modestly, within the very recesses of her heart. She spoke with hidden prayer, but with manifest faith. She spoke not with her voice, but with her heart, because she knew that thus God hears; and she effectually obtained what she sought, because she asked it with belief. Divine Scripture asserts this, when it says, “She spoke in her heart, and her lips moved, and her voice was not heard; and God did hear her.” …

And let not the worshipper, beloved brethren, be ignorant in what manner the tax collector prayed with the Pharisee in the temple. Not with eyes lifted up boldly to heaven, nor with hands proudly raised; but beating his breast, and testifying to the sins shut up within, he implored the help of the divine mercy. And while the Pharisee was pleased with himself, this man who thus asked, the rather deserved to be sanctified since he placed the hope of salvation not in the confidence of his innocence, because there is none who is innocent; but confessing his sinfulness he humbly prayed, and He who pardons the humble heard the petitioner. …

Let us know also from the Lord’s teaching what we should pray. “He says to pray: “Our Father, which art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven so in earth. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And do not allow us to be led into temptation; but deliver us from evil. Amen.”

Cyprian on Human Traditions and God’s Commands in 250CE

The Lord warns us in His Gospel, saying, “You reject the commandment of God, that you may establish your own tradition.” … The apostle instructs us, saying, “If any man teaches otherwise, and does not consent to the wholesome words of our Lord Jesus Christ and His doctrine, he is puffed up with foolishness: from such a man withdraw yourself.” And again he says, “Let no man deceive you with empty words; for because of these things the wrath of God comes upon the children of disobedience. Do not therefore be partakers with them.” There is no reason that you should be deceived with empty words, and begin to be partakers of their depravity. …

Avoid the wolves who separate the sheep from the shepherd; avoid the venomous tongue of the devil, who from the beginning of the world, always deceitful and lying, lies that he may deceive, entices that he may injure, promises good that he may give evil, promises life that he may put to death. Now also his words are evident, and his poisons are plain. He promises peace, in order that peace may not possibly be attained; he promises salvation, that he who has sinned may not come to salvation; he promises a Church, when he so contrives that he who believes him may utterly perish apart from the Church. …

We ought not to give heed to what another before us may have thought was to be done, but what Christ, who is before all, first did. Neither is it becoming to follow the practice of man, but the truth of God; since God speaks by Isaiah the prophet, and says, “In vain do they worship Me, teaching the commandments and doctrines of men.” And again the Lord in the Gospel repeals this same saying, and says, “You reject the commandment of God, that you may keep your own tradition.” Moreover, in another place He establishes it, saying, “Whosoever shall break one of these least commandments, and teach others to do so, he shall be called the least in the kingdom of heaven.” … What obstinacy is that, or what presumption, to prefer human tradition to divine ordinance.