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good, and the one called good is just. For he has established more precise laws, and has threatened more severe punishments. But to say these things is clear madness. For the one who in the Gospels commanded to love enemies, also in the old law ordered not to 83.508 overlook an enemy's beast fallen under its burden, but to help it, and not to remember the enmity in the time of need. Thus again he commands to bring back an enemy's straying ox, and to return it to its owner. But the old law not only teaches philanthropy towards men, but it also commands to have pity even for the irrational animals. "For you shall not muzzle, he says, an ox while it is treading out the grain." And, "You shall not boil a lamb in its mother's milk." And to those who find the young of certain birds he forbids to hunt their parents along with them. And he commanded to rest on the seventh day, so that not only the male and female servant might rest, but also the ox and the beast of burden; he shows so much care even for the irrational animals. It is possible to find also the laws written concerning proselytes, full of all philanthropy. "For you shall not wrong, he says, a proselyte, because you were proselytes in Egypt." And he ordered those who are reaping to leave the fallen ears of grain for the proselyte, and for the orphan, and for the widow. Thus also he forbids those who are gathering grapes to collect twice the fallen grapes and the overlooked clusters. And he commands this same thing to be done also for the other fruits. "For you shall not, he says, go over your vineyard a second time, nor shall you glean your olive tree, but it shall be for the proselyte, and for the orphan, and for the widow, and for the birds of the sky, and for the beasts of the earth." And indeed, he deems the captive woman worthy of the greatest care; for he does not give her over for insolence to the pleasure-lovers, but first commands that she be allowed with mourning to honor her family, then to be shaved, and at that time to be joined in marriage. But if the master should grow tired of the pleasure, he neither permits her to be sold, nor allows her to serve as a slave, but commands that she be sent away free, reckoning the union that has occurred in place of a price. What worthy punishment, therefore, will they pay as a penalty for their blasphemy, those who have dared to call so good a lawgiver not only not just, but even evil. 17. -That the same one gave both the Old and the New Testament. But we know one giver of both the Old and the New Testament, and he teaches this very thing clearly through Jeremiah the prophet. "For I will make, he says, with the house of Israel, and with Judah, a new covenant, not according to the covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; but I will make with them a new covenant, putting my laws into their mind, and on their hearts I will write them." Clearly through what was said he taught that the one who gave the old will also provide the new. For I will make, he said, not according to the covenant which I made. And through Isaiah the prophet he said: "And I will make an everlasting covenant with them, the sure holy things of David." And David the prophet likewise cries out: "Arise, 83.509 O Lord, let not man prevail; let the nations be judged before you; appoint, O Lord, a lawgiver over them." But if they disbelieve the prophecies, let them hear the one who is legislating, and not overturning the old laws, but strengthening them. For it would be the part of one overturning to say, It was said to those of old: You shall not commit adultery; but I say to you: Commit adultery; and it was said to those of old: You shall not murder; but I say to you, Murder. For the relatives of Marcion do this. The opponents act. But the Lord, through the laws he makes, teaches expressly that he does not overturn the old, but

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ἀγαθὸς, ὁ δὲ ἀγαθὸς ὀνομαζόμενος δίκαιος. Καὶ γὰρ νόμους ἀκρι βεστέρους τέθεικε, καὶ τιμωρίας χαλεπωτέρας ἠπεί λησεν. Ἀλλὰ καὶ τὸ ταῦτα λέγειν, μανία σαφής. Ὁ γὰρ ἐν τοῖς Εὐαγγελίοις διαγορεύσας τοὺς ἐχθροὺς ἀγαπᾷν, καὶ ἐν τῷ παλαιῷ προσέταξε νόμῳ μὴ πε 83.508 ριιδεῖν τοῦ ἐχθροῦ τὸ κτῆνος πεπτωκὸς ὑπὸ τὸν γόμον, ἀλλ' ἐπαμύναι, καὶ μὴ μνησθῆναι τῆς δυσμενείας ἐν τῷ τῆς χρείας καιρῷ. Οὕτω πάλιν τοῦ ἐχθροῦ τὸν βοῦν πλανώμενον ἐπανάγειν κελεύει, καὶ ἀποδιδόναι τῷ κεκτημένῳ. Οὐ μόνον δὲ τὴν περὶ ἀνθρώπους ὁ παλαιὸς νόμος διδάσκει φιλανθρωπίαν, ἀλλ' ἤδη καὶ τῶν ἀλόγων ζώων οἶκτον ποιεῖσθαι προστάττει. "Οὐ φιμώσεις γὰρ, φησὶ, βοῦν ἀλοῶντα." Καὶ, "Οὐχ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὑτοῦ." Καὶ τοῖς ὀρνίθων τινῶν εὑρίσκουσι νεοττοὺς ἀπαγορεύει τοὺς ἐκείνων συνθηρεύειν τοκέας. Καὶ τὴν ἑβδόμην δὲ ἡμέραν ἀργεῖν παρηγγύησεν, ἵνα μὴ μόνον ὁ παῖς καὶ ἡ παιδίσκη διαναπαύσωνται, ἀλλὰ καὶ ὁ βοῦς καὶ τὸ ὑποζύγιον· τοσαύτην ποιεῖται καὶ τῶν ἀλόγων κηδεμονίαν. Ἔστι δὲ εὑρεῖν καὶ τοὺς περὶ τῶν προ σηλύτων γεγραμμένους νόμους, πάσης φιλανθρωπίας μεστούς. "Οὐ κακώσετε γὰρ, φησὶ, τὸν προσήλυτον, ὅτι προσήλυτοι ἦτε ἐν τῇ Αἰγύπτῳ." Καὶ ἀμῶντας δὲ προσέταξε τοὺς ἐκπίπτοντας στάχυας καταλιπεῖν τῷ προσηλύτῳ, καὶ τῷ ὀρφανῷ, καὶ τῇ χήρᾳ. Οὕτως καὶ τοὺς τρυγῶντας τὰς ἐκπιπτούσας ῥᾶγας, καὶ τοὺς διαλανθάνοντας βότρυς δὶς συλλέγειν ἀπ αγορεύει. Ταὐτὸ δὲ τοῦτο καὶ ἐπὶ τῶν ἄλλων κελεύει γίγνεσθαι καρπῶν. "Οὐκ ἐπανατρυγήσεις γὰρ, φησὶ, τὸν ἀμπελῶνά σου, οὐδὲ καλαμήσῃ τὴν ἐλαίαν σου, ἀλλ' ἔσται τῷ προσηλύτῳ, καὶ τῷ ὀρφανῷ, καὶ τῇ χήρᾳ, καὶ τοῖς πετεινοῖς τοῦ οὐρανοῦ, καὶ τοῖς θη ρίοις τῆς γῆς." Καὶ μέντοι καὶ τὴν δορυάλωτον πλείστης ἀξιοῖ προμηθείας· οὐ γὰρ ἐκδίδωσιν εἰς ὕβριν τοῖς φιληδόνοις, ἀλλὰ πρῶτον ἐπιτραπῆναι κελεύει θρήνῳ τοὺς οἰκείους τιμῆσαι, εἶτα ἀποκεί ρασθαι, καὶ τηνικαῦτα συναφθῆναι. Εἰ δὲ καὶ δια κορὴς ὁ ∆εσπότης γένοιτο τῆς ἡδονῆς, οὔτε ἀποδίδο σθαι συγχωρεῖ, οὔτε δουλεύειν ἐᾷ, ἀλλ' ἐλευθέραν ἀφιέναι διαγορεύει, τὴν γεγενημένην κοινωνίαν ἀντὶ τῆς τιμῆς ὑπολογιζόμενον. Ποίαν τοίνυν τίσαντες τιμωρίαν ἀξίαν δώσουσι δίκην τῆς βλασφημίας, οἱ τὸν οὕτως ἀγαθὸν νομοθέτην οὐ μόνον οὐ δίκαιον, ἀλλὰ καὶ πονηρὸν ὀνομάσαι τετολμηκότες. ΙΖʹ. -Ὅτι ὁ αὐτὸς καὶ τὴν Παλαιὰν καὶ τὴν Καινὴν δέδωκε ∆ιαθήκην. Ἡμεῖς δὲ ἕνα ἴσμεν καὶ Παλαιᾶς καὶ Καινῆς ∆ια θήκης δοτῆρα, καὶ τοῦτο αὐτὸ διὰ Ἱερεμίου τοῦ προφήτου διδάσκει σαφῶς. "∆ιαθήσομαι γὰρ, φησὶ, τῷ οἴκῳ Ἰσραὴλ, καὶ τῷ Ἰούδα, διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐ τῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου· ἀλλὰ δια θήσομαι αὐτοῖς διαθήκην καινὴν, διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς." Σαφῶς διὰ τῶν εἰρημένων ἐδίδαξεν, ὡς ὁ τὴν παλαιὰν δεδωκὼς, καὶ τὴν καινὴν παρέξει. ∆ια θήσομαι γὰρ, ἔφη, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην. Καὶ διὰ Ἡσαΐου προφήτου ἔφη· "Καὶ διαθήσομαι αὐτοῖς διαθήκην αἰώνιον, τὰ ὅσια ∆αβὶδ τὰ πιστά." Καὶ ∆αβὶδ ὡσαύτως ὁ προφήτης βοᾷ· "Ἀνάστηθι, 83.509 Κύριε, μὴ κραταιούσθω ἄνθρωπος· κριθήτωσαν ἔθνη ἐνώπιόν σου· κατάστησον, Κύριε, νομοθέτην ἐπ' αὐ τούς." Εἰ δὲ ἀπιστοῦσι ταῖς προφητείαις, ἀκουσάτω σαν τοῦ νομοθετοῦντος, καὶ τοὺς παλαιοὺς οὐκ ἀνατρέ ποντος, ἀλλ' ἐπισφίγγοντος νόμους. Ἀνατρέποντος γὰρ ἦν εἰπεῖν, Ἐῤῥέθη τοῖς ἀρχαίοις· Οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν· Μοίχευσον· καὶ ἐῤῥέθη τοῖς ἀρχαίοις· Οὐ φονεύσεις· ἐγὼ δὲ λέγω ὑμῖν, Φόνευσον. Τοῦτο γὰρ οἱ συγγενεῖς Μαρκίωνος. Ἀντιτάκται ποιοῦσιν. Ὁ δὲ Κύριος δι' ὧν νομοθετεῖ διαῤῥήδην διδάσκει, ὡς οὐκ ἀνατρέπει τὰ παλαιὰ, ἀλλ'