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man are created through repentance, through recognizing the former way of life—and the former way of life, the one before the law, is evangelical. If ever, then, the Greeks should mock, saying: "Christianity was brought forth late; we are earlier," we show that before Moses and before the statues came into being and the makings of idols, the way of life of men was such, as Christians now have, living according to practical and intellectual virtue. Into that one man, therefore, he created and has made him new, new not as different, but new as distinguished 160 from the old. When a succession of the commandments occurs, that one becomes old, as we have often said that the succeeding law makes the former one old. Thus, then, that of the Jews according to the shadow is old, since it has been succeeded by the gospel. But since that of the gospel is without successor—even if heaven and earth should pass away, the words of Jesus remain—for this reason it is called a new testament, because it is without successor. Therefore, the life of the lawless and of the sinners has been succeeded; for the lawless acts of the one were forgiven, and the sins of the other were covered, and henceforth he has become a man. No longer does he speak of a lawless one or a sinner, and he says: "Blessed is the man to whom the Lord will not impute sin." Pay attention to what I was saying: sin is a kind of lawlessness. It can also refer to the "example" of those who are being saved, I mean the Lord's man. Blessed is he; for sin is not imputed to him; for he did not know it nor did he commit it. "Nor is there deceit in his mouth." He who is "speaking truth in his heart" according to the psalm that says this: "He who walks blamelessly and works righteousness, speaking truth in his heart," he who speaks truth in his heart does not have deceit in his mouth, he does not have a deceitful word. And it is well said: "Nor is there deceit in his mouth." Some do not have deceit in the mouth, but they have it in the heart; for "your heart," it is said to someone, is "full of deceit." And to Elymas the magician the apostle said: "O you who are full of all deceit." It is a great thing, therefore, not to have deceit in the mouth, when the heart does not have deceit; for it is possible for a crafty person to say all such things so as to seem to have no deceit. And I say: he has no deceit in his mouth like the sophists; I do not mean the teachers of rhetoric, but the sophistical ones who lie with sophisms. A sophism is a falsehood; for even if it is ever produced from true premises, the conclusion is false. 3 Because I was silent, my bones grew old from my crying out all the day long. This is stated with hyperbaton: "Because I was silent from crying out all the day long, my bones grew old." And "my bones grew old" is placed incorrectly thus: "Because I was silent" these things, that is "my bones grew old from my crying out all the day long." Not "from my crying out all the day long" have "my bones grown old," but "because I was silent from my crying out all the day long"; for before this I had the day which "the sun of righteousness" makes. And I was crying out, on the one hand praying, and on the other glorifying God who grants me the day. Since, therefore, I was silent from crying out all the day long, my bones have grown old. And it has been said by us before this that by bones he means the vigorous powers of the soul and the doctrines of piety. And as these bones hold together the whole body—for from them both the veins and all things are suspended. It is said, therefore: "All my bones shall say, Lord, who is like you?" Not that these bones have sensation or understanding. For when they are sawn, they do not feel. "My bones grew old," therefore. They were succeeded. When they were united to God, then they cried out all the day long. But since silence succeeded the cry, my bones have grown old. And I have already said that the things without successor 177 32,13 saw all the sons of men. having been cast "to the

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ἄνθρωπον κτ̣ίζονται διὰ μετανοίας, διὰ τοῦ ἐπιγνῶναι τὴν προτέραν ἀναστροφήν-ἡ προτέρα δὲ ἀναστροφὴ ἡ πρὸ τοῦ νόμου εὐαγγελική ἐστιν. ἄν ποτε γοῦν χλευάζωσιν Ἕλληνες λέγοντες ὅτι· "ὀψέ ποτε ὁ Χριστιανιςμὸς εἰς μέσον ἤχθη· ἡμεῖς δὲ πρότεροί ἐσμεν", δεικνύομεν ὅτι πρὸ Μω̣σέως καὶ πρὸ τοῦ τὰ ἀγάλματα εἰς μέσον ἔλθῃ καὶ αἱ ποιήσεις τῶν εἰδώλων ἡ πολιτεία τῶν ἀνθρώπων τοιαύτη ἐστίν, οἵαν ἔχουσιν νῦν Χριστιανοὶ κατὰ πρακτικὴν καὶ διανοητικὴν ἀρετ̣ὴν διάγοντες. εἰς ἐκεῖνον οὖν τὸν ἕνα ἄνθρωπον ἔκτισεν καὶ καινὸν αὐτὸν πεποίηκεν, καινὸν οὐχ ἕτε̣ρον, ἀλλὰ καινὸν διαστελλό160 μενον πρὸς παλαιόν. ὅταν διαδοχὴ τῶν ἐντολῶν γένηται, παλαιὰ ἐκείνη γίνεται, ὡς πολλάκις εἰρήκαμεν ὅτι ὁ ἐπελθ̣ὼν νόμος παλαιοῖ τὸν πρότερον. οὕτω γοῦν καὶ ἡ τῶν Ἰουδαίων ἡ κατὰ τὴν σκιὰν παλαιά ἐστιν, ἐπεὶ διεδέχθη ἀπὸ τοῦ εὐαγγελίου. ἐπειδὴ δὲ ἀδιάδοχός ἐστιν ἡ τοῦ εὐαγγελίου-κἂν ὁ οὐρανὸς οὖν καὶ ἡ γῆ παρε´̣λ̣θ̣ῃ̣, μένουσιν οἱ Ἰησοῦ λόγοι-, διὰ τοῦτο καινὴ διαθήκη λέγεται, ἐπειδὴ ἀδιάδοχός ἐστιν. διεδέχθη οὖν καὶ ο῾̣ βίος ὁ τῶν ἀνόμων καὶ ὁ τῶν ἁμαρτωλῶν· τῶν μὲν γὰρ ἀφέθησαν αἱ ἀνομίαι, τῶν δὲ ἐπεκαλύφθησαν αἱ ἁμαρτίαι, καὶ λοιπὸν ἄνθρωπος γέγονεν. οὐκέτι περὶ ἀνόμου λέγει ἢ ἁμαρτωλοῦ, καὶ λέγει· "μακάριος ἀνήρ, ᾧ οὐ μὴ λογίσεται κύριος ἁμαρτίαν". πρόσεχε ὅτι ἔλεγον· γένος ἐστὶν τῆς ἀνομίας ἡ ἁμαρτία. δύναται καὶ εἰς τὸν "ὑπογραμμὸν" τῶν σῳζομένων ἀναφέρεσθαι, τὸν κυριακὸν λέγω ἄνθρωπον. μακάριός ἐστιν οὗτος· οὐ γὰρ λογίζεται αὐτῷ ἁμαρτία· οὐ γὰρ ἔγνω αὐτὴν οὐδὲ ἐποίησεν. "οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος". ὁ "λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ" κατὰ τὸν ψαλμὸν τὸν τοῦτο λέγοντα· "πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαιοσύνην, λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ", ὁ ἐν καρδίᾳ αὐτοῦ λαλῶν ἀλήθειαν οὐκ ἔχει δόλον ἐν τῷ στόματι, ου᾿̣κ ἔχει δεδολωμένον λόγον. εὖ δὲ καὶ τὸ φάναι· "οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος". ἔνιοι οὐκ ἔχουσιν ἐν τῷ στόματι δόλον, ἐν τῇ καρδίᾳ δὲ ἔχουσιν· "ἡ καρδία σου" γάρ, λέγεται πρός τινα, ἐστὶν "πλήρης δόλου". καὶ πρὸς τὸν Ἐλύμαν τὸν μάγον ὁ ἀπόστολος εἶπεν· "ὦ πλήρης παντὸς δόλου". μέγα οὖν ἐστιν τὸ μὴ ἔχειν ἐν τῷ στόματι δόλον, ὅταν ἡ καρδία μὴ ἔχῃ δόλον· ἐνχωρεῖ γὰρ πανοῦργόν τινα πάν̣τα λαλεῖν τοιαῦτα ὡς δοκεῖν μὴ δόλον ἔχειν. καὶ λέγω· οὐδένα ἔχει δόλον ἐν στόματι ω῾̣ς οἱ σ̣ο̣φισταί· οὐ τοὺς διδασκάλους τῶν ῥητόρων λέγω, ἀλλὰ τοὺς σοφιστικοὺς τοὺς ψ̣ευδ̣ομ̣ένους τοῖς σοφίσμασιν. σόφισμα ψεῦδός ἐστιν· κἂν γάρ ποτε ἐξ ἀληθῶν λημμάτων ᾖν γινο´̣μ̣ενον, ἀλλὰ τὸ συνπέρασμα ψεῦδός ἐστιν. 3 ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου, ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν. ὑπερβατῶς τοῦτο κεῖται· "ὅτι ἐσίγησα ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν, ἐπαλαιώθη τὰ ὀστᾶ μου". ἐσφαλμένως δὲ τέθειται τὸ "ἐπαλαιώθη τὰ ὀστᾶ μου" οὕτως· "ὅτι ἐσίγησα" ταῦτα, τὸ "ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν". οὐκ "ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν" "πεπαλαίωνται τὰ ὀστᾶ μου", ἀλλ' "ὅτι ἐσίγησα ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν"· πρὸ τούτου γὰρ εἶχον τὴν ἡμέραν ἣν "ὁ ἥλιος τῆς δικαιοσύνης" ποιεῖ. καὶ ἐβόων δὲ τοῦτο μὲν εὐχόμενος, τοῦτο δὲ δοξολογῶν τὸν θεὸν τὸν χαριζόμενόν μοι τὴν ἡμέραν. ἐπεὶ οὖν ἐσίγησα ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν, πεπαλαίωνται τὰ ὀστᾶ μου. εἴρηται δὲ ἡμῖν καὶ πρὸ τούτου ὅτι ὀστᾶ λέγει τὰς εὐτόνους δυνάμεις τῆς ψυχῆς καὶ τὰ δόγματα τῆς εὐσεβείας. ὡς δὲ τὰ ὀστᾶ ταῦτα διακρατεῖ ὅλον τὸ σῶμα-ἐξ αὐτῶν γὰρ καὶ τὰ φλέβια καὶ πάντα ἤρτηται. λέγεται οὖν· "πάντα τὰ ὀστᾶ μου ἐροῦσιν Κύριε, τίς ὅμοιός σοι"; οὐ ταῦτα τὰ ὀστᾶ αἴσθ̣ησιν ἢ νόησιν ἔχει. πριζόμενα γοῦν αὐτὰ οὐκ αἰσθάνονται. "ἐπαλαιώθη" οὖν "τὰ ὀστᾶ μου". διεδέχθη. ὅτε ἦν θεῷ ἡνωμένα, τότε ἔκραζον ὅλην τὴν ἡμέραν. ἐπειδὴ δὲ σιωπὴ τὴν κραυγὴν διεδέχθη, πεπαλαίωνται τὰ ὀστᾶ μου. ἤδη δὲ εἶπον ὅτι τὰ ἀδιάδοχα 177 32,13 εἶδεν πάντας τοὺς υἱοὺς τῶν ἀνθρώπων. βληθέντος "τοῖς