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to worship and serve in every place according to the prophecy which said: "and they shall worship him, each from his own place." 1.6.57 Therefore, indeed, everyone, barbarian and Greek, worships the God over all, not running to Jerusalem, nor being consecrated with blood and sacrifices, but remaining at home and by himself, and rendering to him in spirit and in truth the bloodless and pure worship. 1.6.58 And this was the new covenant, not being like the old one; but do not think the old one is said to be that of the God-loving men before Moses, but the one legislated by Moses himself for the Jewish nation. 1.6.59 The scripture therefore adds, clarifying which one he said was the old, to which he teaches the new will have no similarity, saying: "I will make a new covenant, not according to the covenant which I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt." 1.6.60 Not, therefore, according to this one legislated by Moses, he says; for this one was given to the Jews at the time of the exodus from Egypt. It would have seemed, therefore, that he was introducing a new covenant contrary to the manner of piety of the God-loving men around Abraham, if he had not accurately pointed out, saying: "not according to the covenant which I made with their fathers at that time, when I led them out of the land of Egypt." 1.6.61 Therefore, he was prophesying that the new covenant would not be according to the one legislated by Moses at the exodus and during the sojourn in the desert, but clearly according to that one practiced long ago, through which those before Moses were shown to have lived rightly. 1.6.62 For which reason, therefore, now being confident, ... the choices of those who profess to worship God not into two but three orders: that of the complete idolaters, those who have fallen away into polytheistic error, and that of those of the circumcision who through Moses have ascended to the first degree of piety, and third that of those who have ascended higher through the evangelical teaching, which, having interposed between the two, you should no longer think that those who depart from the Jews must in every case fall away to Hellenism, nor that those who withdraw from the Greeks must of necessity become Jews, but choosing the middle, the third, you will find it standing somewhere above and as if having ascended to the highest summit, leaving the others below on either side. 1.6.63 For it has escaped the godless and widely-wandering superstition of the Greeks and their unrestrained fornications and disorders, and likewise the imperfect will-worship of the Jews under Moses, which was suitable as for infants and the weak. But proclaiming from above its own law not only to Jews but also to Greeks and barbarians and to all nations under the sun, see what it says: 1.6.64 O man, and all the race of mortals, the law of Moses indeed, beginning from one race of men, first of all the Jewish race, on account of the promise to their God-loving forefathers, called them back to the knowledge of the one God, delivering those who obeyed from the bitter slavery of demons; but I, proclaiming to all men and to the nations throughout the whole world the higher knowledge of God and piety, exhort you to live according to those around Abraham and those of still more ancient times before Moses, among whom many from foreign nations are remembered for having shone in piety. 1.6.65 And again: the law of Moses urged those who chose to be pious to hasten from all directions to one designated place of the earth, but I, having granted freedom to all, teach not to seek the God over all in a corner of the earth nor in mountains or in any man-made temples, but that each one should worship and adore him from home. 1.6.66 And again: the old law urged to worship the God over all with sacrifices through the slaughter of animals and the fire of frankincense and certain other similar purifications of the body, but I, handing on the mysteries of the soul, with a most pure mind and intellect

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σέβειν καὶ θεραπεύειν ἐν παντὶ τόπῳ κατὰ τὴν φήσασαν προφητείαν· «καὶ προσκυνήσουσιν αὐτῷ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ». 1.6.57 Προσκυνεῖ δῆτα οὖν πᾶς τῷ ἐπὶ πάντων θεῷ βάρβαρος καὶ Ἕλλην, οὐ τρέχων ἐπὶ τὰ Ἱεροσόλυμα, οὐδ' αἵμασι καὶ θυσίαις ἀφοσιούμενος, οἴκοθεν δὲ καὶ ἐφ' ἑαυτοῦ μένων, καὶ πνεύματι καὶ ἀληθείᾳ τὴν ἄναιμον καὶ καθαρὰν ἀποδιδοὺς αὐτῷ λατρείαν. 1.6.58 καὶ αὕτη γε ἦν ἡ καινὴ διαθήκη, οὐ κατὰ τὴν παλαιὰν τυγχάνουσα· παλαιὰν δὲ μή τοι νομίσῃς λέγεσθαι τὴν τῶν πρὸ Μωσέως θεοφιλῶν ἀνδρῶν, ἀλλὰ τὴν ὑπὸ Μωσέως αὐτοῦ τῷ Ἰουδαίων ἔθνει νενομοθετημένην. 1.6.59 ἐπιφέρει γοῦν ὁ λόγος διασαφῶν τίνα ἔφησεν εἶναι τὴν παλαιάν, ᾗ μηδὲν ὅμοιον σχήσειν διδάσκει τὴν καινὴν λέγων· «διαθήσομαι διαθήκην καινήν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου». 1.6.60 οὐ κατὰ ταύτην γοῦν φησιν τὴν ὑπὸ Μωσέως νενομοθετημένην· αὕτη γὰρ ἦν κατὰ τὴν ἔξοδον τὴν ἀπ' Αἰγύπτου τοῖς Ἰουδαίοις παραδοθεῖσα. ἔδοξεν ἂν οὖν ἐναντίαν εἰσάγειν τὴν καινὴν διαθήκην τοῦ τρόπου τῆς θεοσεβείας τῶν ἀμφὶ τὸν Ἀβραὰμ θεοφιλῶν, εἰ μὴ ἀκριβῶς ἐπεσημήνατο φήσας· «οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν κατ' ἐκεῖνο καιροῦ, καθ' ὃν ἐξήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου». 1.6.61 Οὐ κατὰ τὴν ὑπὸ Μωσέως ἄρα ἐπὶ τῆς ἐξόδου καὶ ἐπὶ τῆς κατὰ τὴν ἔρημον διατριβῆς νενομοθετημένην ἔσεσθαι τὴν καινὴν ἐθέσπιζεν, ἀλλὰ κατ' ἐκείνην δηλαδὴ τὴν πρόπαλαι πολιτευσαμένην, δι' ἧς κατορθώσαντες ἀνεφάνησαν οἱ πρὸ Μωσέως. 1.6.62 δι' ἃ δὴ λοιπὸν ἤδη θαρρῶν, τὰς τῶν θεοσεβεῖν ἐπαγγελλομένων προαιρέσεις μὴ ἐπὶ δύο ἀλλὰ τρία ... τάγματα, τό τε τῶν παντελῶς εἰδωλολατρῶν, τῶν δὴ ἐπὶ τὴν πολύθεον πλάνην ἀποπεπτωκότων, καὶ τὸ τῶν ἐκ περιτομῆς διὰ Μωσέως ἐπὶ τὸν πρῶτον ἀνεληλυθότων τῆς εὐσεβείας βαθμόν, καὶ τρίτον τὸ τῶν ἐπαναβεβηκότων διὰ τῆς εὐαγγελικῆς διδασκαλίας, ὃ καὶ τῶν δυεῖν μέσον παρεμβαλών, μηκέθ' ἡγοῦ τοὺς ἀπὸ Ἰουδαίων ἀφισταμένους πάντως δεῖν ἐφ' ἑλληνισμὸν ἐκπίπτειν, μηδὲ τοὺς ἐξ Ἑλλήνων ἀναχωροῦντας ἐξ ἀνάγκης χρῆναι Ἰουδαίους ἔσεσθαι, τὸν δὲ μέσον ἑλὼν τὸν τρίτον εὑρήσεις ἄνω που ἑστῶτα καὶ ὥσπερ ἐφ' ὑψηλοτάτης ἀκρωρείας ἀναβεβηκότα, ἑκατέρωθεν δὲ κάτω τοὺς λοιποὺς ἀπολελοιπότα. 1.6.63 Ἑλλήνων μὲν γὰρ ἐκπέφευγε τὴν ἄθεον καὶ πολυπλανῆ δεισιδαιμονίαν καὶ τὰς ἀνειμένας πορνείας τε καὶ ἀκοσμίας, Ἰουδαίων δὲ ὡσαύτως τὴν ὑπὸ Μωσέως ἀτελῆ καὶ οἷα νηπίοις καὶ ἀσθενέσι κατάλληλον ἐθελοθρησκείαν. τὸν οἰκεῖον δὲ ἄνωθεν οὐ μόνον Ἰουδαίοις ἀλλὰ καὶ Ἕλλησι καὶ βαρβάροις καὶ τοῖς ὑφ' ἡλίῳ πᾶσιν ἔθνεσιν ἐπιβοώμενος νόμον, ὅρα τί φησίν· 1.6.64 ὦ ἄνθρωπε, καὶ σύμπαν τὸ θνητῶν γένος, ὁ μὲν δὴ Μωσέως νόμος ἀφ' ἑνὸς γένους ἀνθρώπων ἀρξάμενος, πρῶτον ἁπάντων τὸ Ἰουδαίων γένος, τῆς πρὸς τοὺς θεοφιλεῖς προπάτορας αὐτῶν ἐπαγγελίας ἕνεκεν, ἐπὶ τὴν τοῦ ἑνὸς θεοῦ γνῶσιν ἀνεκαλεῖτο, τῆς πικρᾶς τῶν δαιμόνων δουλείας τοὺς ὑπακούοντας ἀπαλλάττων· ἐγὼ δὲ πᾶσιν ἀνθρώποις καὶ τοῖς καθ' ὅλης τῆς οἰκουμένης ἔθνεσιν τὴν ἐπαναβεβηκυῖαν τοῦ θεοῦ γνῶσιν καὶ εὐσέβειαν προαγγέλλων, κατὰ τοὺς ἀμφὶ τὸν Ἀβραὰμ καὶ τοὺς ἔτι παλαιτέρους πρὸ Μωσέως χρόνων βιοῦν παραινῶ, ἐν οἷς ἐξ ἀλλοδαπῶν ἐθνῶν πλείους ἐπ' εὐσεβείᾳ μνημονεύονται διαλάμψαντες. 1.6.65 καὶ πάλιν· ὁ μὲν Μωσέως νόμος ἐφ' ἕνα τινὰ τῆς γῆς ἀφωρισμένον τόπον τοὺς εὐσεβεῖν προῃρημένους σπεύδειν πανταχόθεν παρεκελεύετο, ἐγὼ δὲ τοῖς πᾶσιν ἀνεὶς τὴν ἐλευθερίαν, οὐκ ἐν γωνίᾳ γῆς οὐδ' ἐν ὄρεσιν ἤ τισιν χειροποιήτοις ναοῖς ζητεῖν τὸν ἐπὶ πάντων θεόν, οἴκοθεν δὲ ἕκαστον σέβειν αὐτὸν καὶ προσκυνεῖν παιδεύω. 1.6.66 καὶ πάλιν· ὁ μὲν παλαιὸς νόμος θυσίαις ταῖς διὰ ζῴων σφαγαῖς λιβανωτοῦ τε πυρὸς καί τινων ἄλλων ὁμοιοτρόπων τοῦ σώματος καθαρμῶν θρησκεύειν τὸν ἐπὶ πάντων θεὸν παρεκελεύετο, ἐγὼ δὲ τὰ ψυχῆς παραδιδοὺς ὄργια, διανοίᾳ καθαρωτάτῃ καὶ νῷ