12

heretics, because one was from the handmaid, and immediately they jumped on it; for they thought what was said was an accusation against the law; and having cut it off from the rest of the sequence, they hold onto it as if it supported them. Come then, let us show from this very thing that the lawgiver is one. Abraham had two sons, one by the handmaid, and one by the free woman; but these things, he says, are an allegory. What does it mean, "an allegory"? The things that happened in the Old Testament were types of the things that came to be in grace. For just as there were two women there, so here there are two Covenants. First, in this he shows the kinship of the New to the Old, since those things are a type of these. For the type of the truth is not contrary, but akin. If the God of the Old were contrary to the God of the New, He would not have prefigured through the women the pre-eminence of the New Covenant. And if He did prefigure it, Paul should not have made use of the type. But if they should say that he did this by condescending to Jewish weakness, he ought also when preaching to the Greeks to have introduced Greek types, and to have recalled the history of events that took place among the Greeks. But he did not do this; and quite rightly. For those things had nothing in common with the truth, but these are oracles and laws 51.286 of God; wherefore also the old things have a great kinship with the New Covenant. 6. First, then, this shows that the agreement of the New with the Old is great; and second, no less than this, also in the history itself. For just as then there were two women of one man, so also now there are two Covenants of one lawgiver; since, if one were the author of the New, and another of the Old, he introduced the history needlessly. For Sarah's husband was not one, and Hagar's another, but one and the same. Therefore, when he says, "For these are two covenants," he says nothing other than that they have one lawgiver, just as those women had one man, Abraham. But one was a slave, he says, and the other was free. And what of this? For until now the question was whether the lawgiver of both was one. Let them therefore first concede this, and then we will answer them concerning that. For if you compel them to accept this, and they are persuaded, their entire dogma will be gone. For when the Old is also found to be of the same lawgiver, as indeed it is, our whole dispute with them is resolved. But so that this may not disturb you, let us pay close attention to the saying. For he did not say, "One a slave, and one free;" but, "One bearing children for slavery;" but she who bears children for slavery is not entirely a slave; and the very fact of being born into slavery is not the fault of the one who gave birth, but of the children who were born. For since they deprived themselves of freedom through their wickedness, and fell from their noble birth, God disciplined them as ungrateful slaves with perpetual fear, punishing them with penalties and threats. Indeed, many fathers even now treat their own sons, not as sons, but with the fear that is fitting for servants; and the fault is not the fathers', but of the children who caused their fathers to treat free men as slaves. Thus also God then led that people with so much fear and so much punishment, as was fitting for an ungrateful servant; but what was done is not an accusation against God, nor a fault of the law, but of the rebellious Jews, who needed a stronger bridle. At any rate, in the Old Testament itself many will be found who were not led in this way, such as Abel, Noah, Abraham, Isaac, Jacob, Joseph, Moses, Elijah, Elisha, and all the others, as many as emulated the philosophy in the New. For not by fear and punishment, nor by threat and penalty, but by divine love and fervent affection for God they became such as they indeed became. For they did not need precepts, nor commandments and laws, in order to choose virtue and flee from vice, but just as

12

αἱρετικοὶ, ὅτι ἕνα ἐκ τῆς παιδίσκης, καὶ εὐθέως ἐπεπήδησαν· ἐνόμισαν γὰρ κατηγορίαν εἶναι τοῦ νόμου τὸ λεγόμενον· καὶ ἐκκόψαντες αὐτὴν τῆς λοιπῆς ἀκολουθίας, ὡς συνηγοροῦσαν αὐτοῖς κατέχουσι. Φέρε οὖν ἀπ' αὐτοῦ δείξωμεν ἕνα ὄντα τὸν νομοθέτην. Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας· ταῦτα δέ ἐστι, φησὶν, ἀλληγορούμενα. Τί δέ ἐστιν, Ἀλληγορούμενα; Τύποι τῶν ἐν τῇ χάριτι γενομένων ἦσαν τὰ ἐν τῇ Παλαιᾷ ∆ιαθήκῃ γινόμενα. Ὥσπερ γὰρ ἐκεῖ δύο γυναῖκες, οὕτως ἐνταῦθα δύο ∆ιαθῆκαι. Πρῶτον μὲν ἐν τούτῳ δείκνυσι τὴν συγγένειαν τῆς Καινῆς πρὸς τὴν Παλαιὰν, ὅταν ἐκεῖνα τούτων ᾖ τύπος. Ὁ γὰρ τύπος τῆς ἀληθείας οὐκ ἐναντίον, ἀλλὰ συγγενές. Εἰ δὲ ἐναντίος ἦν ὁ Θεὸς τῆς Παλαιᾶς τῷ Θεῷ τῆς Καινῆς, οὐκ ἔμελλε διὰ τῶν γυναικῶν προδιατυποῦν τῆς Καινῆς ∆ιαθήκης τὴν ὑπεροχήν. Εἰ δὲ καὶ ἐκεῖνος προδιετύπωσε, τὸν Παῦλον ἐχρῆν μὴ ἀποχρήσασθαι τῷ τύπῳ. Εἰ δὲ λέγοιεν, ὅτι Ἰουδαϊκῇ συγκαταβαίνων ἀσθενείᾳ, τοῦτο ἐποίει, ἐχρῆν καὶ Ἕλλησι κηρύττοντα τύπους Ἑλληνικοὺς εἰσάγειν, καὶ ἱστορίας μεμνῆσθαι τῶν παρ' Ἕλλησι γεγενημένων πραγμάτων. Ἀλλὰ οὐκ ἐποίησε τοῦτο· καὶ μάλα εἰκότως. Ἐκεῖνα μὲν γὰρ οὐδὲν κοινὸν εἶχε πρὸς τὴν ἀλήθειαν, ταῦτα δὲ Θεοῦ χρησμοὶ καὶ νό 51.286 μοι· διὸ καὶ πολλὴν συγγένειαν ἔχει τὰ παλαιὰ πρὸς τὴν Καινὴν ∆ιαθήκην. ςʹ. Πρῶτον μὲν οὖν τοῦτο δείκνυσιν, ὅτι πολλὴ ἡ συμφωνία τῆς Καινῆς πρὸς τὴν Παλαιάν· δεύτερον δὲ οὐκ ἔλαττον τούτου, καὶ αὐτῇ τῇ ἱστορίᾳ. Ὥσπερ γὰρ τότε δύο γυναῖκες ἦσαν ἑνὸς ἀνδρὸς, οὕτω καὶ νῦν δύο ∆ιαθῆκαι ἑνὸς νομοθέτου· ἐπεὶ, ἂν ἄλλος ᾖ τῆς Καινῆς, καὶ ἄλλος τῆς Παλαιᾶς, περιττῶς τὴν ἱστορίαν εἰσήγαγεν. Οὐ γὰρ ἄλλος μὲν ἦν τῆς Σάῤῥας ἀνὴρ, ἄλλος δὲ τῆς Ἅγαρ, ἄλλ' εἷς καὶ ὁ αὐτός. Ὥστε, ὅταν λέγῃ, Αὗται γάρ εἰσι δύο διαθῆκαι, οὐδὲν ἕτερον λέγει, ἀλλ' ἢ, ὅτι ἕνα ἔχουσι νομοθέτην, καθάπερ ἐκεῖναι ἕνα ἄνδρα τὸν Ἀβραάμ. Ἀλλ' ἡ μὲν δούλη, φησὶν, ἡ δὲ ἐλευθέρα ἦν. Καὶ τί τοῦτο; τέως γὰρ ζητούμενον ἦν, εἰ εἷς ἑκατέρων νομοθέτης. Καταδεξάσθωσαν τοίνυν τοῦτο πρότερον, καὶ τότε πρὸς ἐκεῖνο αὐτοῖς ἀποκρινούμεθα. Ἂν γὰρ τοῦτο καταναγκάζῃς αὐτοὺς δέξασθαι, καὶ πεισθῶσιν, ἅπαν αὐτῶν τὸ δόγμα οἰχήσεται. Ὅταν γὰρ εὑρεθῇ τοῦ αὐτοῦ νομοθέτου καὶ ἡ Παλαιὰ οὖσα, καθάπερ οὖν καὶ ἔστι, πᾶσα λέλυται ἡμῖν ἡ πρὸς ἐκείνους ἀμφισβήτησις. Ἵνα δὲ μηδὲ τοῦτο ὑμᾶς θορυβῇ, πρόσχωμεν ἀκριβῶς τῇ ῥήσει. Οὐ γὰρ εἶπε, Μία μὲν δούλη, μία δὲ ἐλευθέρα· ἀλλὰ, Μία μὲν εἰς δουλείαν γεννῶσα· οὐ πάντως δὲ ἡ εἰς δουλείαν γεννήσασα, δούλη· καὶ αὐτὸ δὲ τὸ εἰς δουλείαν τεχθῆναι, οὐ τῆς τεκούσης ἔγκλημα, ἀλλὰ τῶν τεχθέντων παιδίων. Ἐπειδὴ γὰρ τῆς ἐλευθερίας διὰ τὴν κακίαν ἑαυτοὺς ἀπεστέρησαν, καὶ τῆς εὐγενείας ἐξέπεσον, ὡς δούλους αὐτοὺς ἀγνώμονας ἐπαίδευσεν ὁ Θεὸς φόβῳ διηνεκεῖ, κολάζων τιμωρίαις καὶ ἀπειλαῖς. Πολλοὶ γοῦν καὶ νῦν πατέρες τοὺς ἑαυτῶν υἱοὺς, οὐχ ὡς υἱοὺς ἐνάγουσιν, ἀλλὰ μετὰ τοῦ πρέποντος οἰκέταις φόβου· καὶ τὸ ἔγκλημα οὐχὶ τῶν πατέρων ἐστὶν, ἀλλὰ τῶν τοὺς πατέρας παρασκευασάντων παίδων, ὡς δούλοις κεχρῆσθαι τοῖς ἐλευθέροις. Οὕτω καὶ ὁ Θεὸς τὸν λαὸν τότε ἐκεῖνον μετὰ τοσούτου φόβου καὶ τιμωρίας τοσαύτης ἐνῆγε, μεθ' ὅσης εἰκὸς ἦν οἰκέτην ἀγνώμονα· ἀλλ' οὐ κατηγορία τοῦ Θεοῦ τὸ γινόμενον, οὐδὲ ἔγκλημα τοῦ νόμου, ἀλλὰ τῶν ἀφηνιαζόντων Ἰουδαίων, σφοδροτέρου δεηθέντων χαλινοῦ. Ἐν αὐτῇ γοῦν τῇ Παλαιᾷ εὑρεθήσονται πολλοὶ οὐχ οὕτως ἀχθέντες, οἷον ὁ Ἄβελ, ὁ Νῶε, ὁ Ἀβραὰμ, ὁ Ἰσαὰκ, ὁ Ἰακὼβ, οἸωσὴφ, ὁ Μωϋσῆς, ὁ Ἠλίας, ὁ Ἐλισσαῖος, οἱ ἄλλοιπάντες, ὅσοι τὴν ἐν τῇ Καινῇ φιλοσοφίαν ἐζήλωσαν. Οὐ γὰρ φόβῳ καὶ κολάσει, οὐδὲ ἀπειλῇ καὶ τιμωρίᾳ, ἀλλ' ἀγάπῃ θείᾳ καὶ φίλτρῳ ζέοντι τῷ περὶ Θεὸν ἐγένοντο τοιοῦτοι, οἷοι δὴ καὶ ἐγένοντο. Οὐ γὰρ ἐδεήθησαν προσταγμάτων, οὐδὲ ἐντολῶν καὶ νόμων, ὥστε ἀρετὴν ἑλέσθαι καὶ φεύγειν κακίαν, ἀλλ' ὥσπερ