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To attribute such a will to the Son, which also has opposition, is the utmost impiety. And then I also turn to the Manichaeans. One must deal with these; the will of the Savior is found to be good; for He says He has come down from heaven "that I might do the will of God." And to do the will of God is good. And again; "He has come to seek and to save that which was lost." And again; "If you will, you can make me clean." If this is the will of the Son, He wills all beneficial things ..... ..... ..eomyche. but the will of the Father being contrary to Him, I leave it to you to consider the consequence. But if in terms of more and less it is found in wills with respect to disposition, then both the Father will have a disposition and the Son, that is, a quality, and the Father is no longer incorporeal, He is not a simple substance, He is not uncompounded. Nor should one speak in terms of more and less nor in terms of opposition; for the will of the Son is proven to be good. But it is not lawful to speak thus of God; nevertheless He says this is His will: to fulfill the will of the Father. But it is not lawful to speak concerning God. Nor is it contrary nor in terms of more and less. Therefore, one must understand these things concerning the man. 9 and your law in the midst of my belly. It is a spiritual food entering into the belly of the inner man. And spiritual food, is clearly to everyone, the law; for it is not a perceptible food. And this belly is often praised, also in the passage; "from fear of you we have conceived in the womb." And just as this belly receives in the womb from the divine Spirit—this is the fear of God—, so also it receives divine food into itself. Since you no longer want sacrifice or offering or whole burnt offerings, I had the spiritual law as food. 10 I have preached righteousness in a great congregation. "A great congregation" is that which is composed of those who are individually great, concerning whom Paul says; "we speak wisdom among the perfect," so that their assembly then is "a great congregation." a righteousness not according to the law, about which the apostle says; "as to the righteousness which is in the law, being blameless." This righteousness, therefore, I preached to the great congregation; for if it were the letter and the shadow, it would not be preached to the great, but to infants. Since what righteousness? -concerning which the Savior said; "Unless your righteousness exceeds that of the scribes and Pharisees," is this not according to the shadow? Therefore your righteousness—that of the disciples—, the Savior says, let your righteousness exceed theirs. And he says, that theirs was with ignorance. For this reason let us not be ignorant of the righteousness of God, but let us preach it. 10 behold, my lips I will not restrain. Here "lips" means the word. Often when in the presence of small and imperfect men speech calls us to say something, we restrain our own lips, we do not have them unbound, but we condescend, we conceal, we speak in proverbs, and our lips are restrained. But when to the perfect and to a great congregation, since he does not restrain his lips, since nothing prevents him from speaking to them. And it is possible to say this also; like the verse; "and on his law he will meditate day and night." He never restrains his lips, always uttering the words of God. But understand "always" thus; that it is necessary and fitting to do this; for even if he is silent, he speaks in his mind, and when sleeping, when he sleeps as a righteous man, he does this with reason. And through silence he remembers something good. 10- 11 Lord, you have known my righteousness. Since he testified many things to himself, so to speak—for "to preach righteousness in a great congregation" is a great thing and, so to speak, beyond man—, he says to God; "You have known my righteousness." This, which I proclaim, I have and have acted according to it. But if the psalm were also spoken concerning the man of the Savior, that; since He knew no sin, but the sin which He became, is productive of righteousness. And this is also possible; even if some, being ignorant

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τοιοῦτον θέλημα τῷ υἱῷ προσάψαι τὸ κ̣αὶ ἐναντιότητα ἔχον, ἐσχάτη ἐστὶν ἀσέβεια. εἶτα δὲ καὶ τὸ πρὸς τοὺς Μανιχαίους ποιοῦμαι. ποιητέον πρὸς τούτους· τὸ θέλημα τοῦ σωτῆρος εὑρίσκεται ἀγαθὸν ὄν· λέγει γὰρ καταβεβηκέναι ἀπὸ τοῦ οὐρανοῦ "ἵνα ποιῶ τὸ θέλημα τοῦ θεοῦ". τὸ δὲ ποιεῖν τὸ θέλημα τοῦ θεοῦ ἀγαθόν ἐστιν. καὶ πάλιν· "ἐλήλυθεν ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός". καὶ πάλιν· "ἐὰν θέλῃς, δύνασαί με καθαρίσαι". εἰ τοῦτο τοῦ υἱοῦ τὸ θέλημα, θέλει πάντα τὰ ἐπωφελῆ ····· ····· ··εομυχη. ἐναντίον δὲ ὂν αὐτῷ τὸ θέλημα τοῦ πατρός, σοὶ καταλιμπάνω τὸ ἀκόλουθον σκοπεῖν. εἰ δὲ κατὰ τὸ μᾶλλον καὶ τὸ ἧττον ἐν θελήμασιν ἐν διαθέσει εὑρίσκεται, ἔσται καὶ ὁ πατὴρ ἔχων διάθεσιν καὶ ὁ υἱός, τουτέστιν ποιότητα, καὶ οὐκέτι ἀσώματος ὁ πατήρ, οὔκ ἐστιν ἁπλη῀̣ οὐσί α, οὔκ ἐστιν ἀσύνθετος. οὐδὲ κατὰ τὸ μᾶλλον καὶ τὸ ἧττον ῥητέον οὐδὲ κατ' ἐναντιότητα· τὸ γὰρ τοῦ υἱοῦ θέλημα α᾿̣ποδείκνυται ὅτι ἀγαθόν ἐστιν. οὐ θεμιτὸν δὲ κατὰ θεὸν εἰπεῖν ὅμως λέγει τοῦτο θέλημα αὐτοῦ εἶν̣αι τὸ τελειῶσαι τὸ θ̣έλ̣ημα τοῦ πατρός. οὐ θεμιτὸν δὲ κατὰ θεὸν εἰπεῖν. οὐδὲ ἐναντίον ἐστὶν οὐδὲ κατὰ τὸ μᾶλλον καὶ ἧττον. περὶ ἄρα τοῦ ἀνθρώπου δεῖ ἐκλαβεῖν ταῦτα. 9 καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου. ἐστὶν τροφὴ πνευματικὴ χωροῦσα εἰς τὴν κοιλίαν τοῦ ἔσ̣ω ἀνθρώπου. πνευματικὴ δὲ τροφή, παντί που δῆλον, ὁ νό287 μος· οὐδὲ γὰρ αἰσθητή ἐστιν τροφή. αὕτη δὲ ἡ κοιλία πολλάκις ἐπαινεῖται, καὶ ἐν τῷ· "ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν". καὶ ὥσπ̣ερ αὕτη ἡ κοιλία ἐν γαστρὶ λαμβάνει ἀπὸ θείου πνεύματος-τοῦτο δέ ἐστιν ὁ τοῦ θεοῦ φόβος-, οὕτω καὶ θείαν τροφὴν δέχετ̣αι εἰς ἑαυτήν. μηκέτι θέλοντός σου θυσίαν ἢ προσφορὰν ἢ ὁλοκαυτώματα τὸν πνευματικὸν νόμον τροφὴν ἔσχον. 10 εὐηγγελισάμην δικαιοσύνην ἐν ἐκκλησίᾳ μεγάλῃ. "μεγάλη ἐκκλησία" ἐστὶν ἡ ἐκ τῶν καθέκαςτα μεγάλων συνκειμένη, περὶ ὧν ὁ Παῦλος· "σοφίαν ἐν τοῖς τελείοις λαλοῦμεν", ὡς τὸ τούτων ἄρα ἄθροισμα "ἐκκλησία μεγάλη" ἐστίν. δικαιοσύνην οὐ τὴν κατὰ νόμον, περὶ ἧς λέγει ὁ ἀπόστολος· "κατὰ τὴν ἐν νόμῳ δικαιοσύνην γενάμενος ἄμεμπτος". ταύτην οὖν τὴν δικαιοσύνην εὐηγγελισάμην τῇ μεγάλῃ ἐκκλησίᾳ· εἰ γὰρ τὸ γράμμα καὶ τὴν σκιάν, οὐ μεγάλοις εὐηγγελίζετο, ἀλλὰ νηπίοις. ἐπερ · ποίαν δικαιοσύνην; -περὶ ἡ῀̣ς ὁ σωτὴρ ἔλεγεν· "ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλέον τῶν γραμματέων καὶ Φαρισαίων", μη`̣ κ̣α̣τ̣α`̣ τὴν σκιὰν αὕτη ἐστίν; ἡ ὑμῶν οὖν-τῶν μαθητῶν-, ὁ σωτὴρ λέγει, περισσευσάτω ἡ δικαιοσύνη πλείω τῆς ἐκείνων. καὶ λέγει, ὅτι σὺν ἀγνοίᾳ ἦν ἡ ἐκείνων. διὰ τοῦτο μὴ ἀγνοήσωμεν τὴν τοῦ θεοῦ δικαιοσύνην, ἀλλ' εὐαγγελισώμεθα αὐτήν. 10 ἰδοὺ τὰ χείλη μου οὐ μὴ κωλύσω. χείλη ὧδε τὸν λόγον λ̣έγει. πολλάκις ὅταν ἐπὶ μικρῶν καὶ ἀτελῶν ἀνθρώπων καλέσῃ λόγος εἰπεῖν τι, κωλύομεν ἑαυτῶν τὰ χείλη, οὐκ̣ ἔχομεν αὐτὰ ἀπολελυμένα, ἀλλὰ συνκαταβαίνομεν, ἐπικρύπτομεν, παροιμιωδῶς λέγομεν, καὶ κωλυ´̣εται ἡμῶν τὰ χείλη. ὅταν δὲ τελείοις καὶ μεγάλῃ ἐκκλησίᾳ, ἐπεὶ οὐ κωλύει ἑαυτοῦ τὰ χ̣είλη, ἐπεὶ οὐδὲν ἐνποδίζει ἐκείνοις εἰπεῖν. δυνατὸν δὲ καὶ τοῦτο εἰπεῖν· ὡς τό· "καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός". οὐδέποτε κωλύει ἑαυτοῦ τὰ χείλη ἀεὶ τοὺς τοῦ θεοῦ λόγους προφέρων̣. τὸ δὲ "ἀεὶ" οὕτω ἄκουε· ὡς δεῖ καὶ ὡς προσῆκόν ἐστιν τοῦτο ποιεῖν· κἂν γὰρ σιωπᾷ, ἐν τῇ διανοίᾳ λαλεῖ, κ̣αὶ καθεύδων, ὅταν ὡς δίκαιος καθεύδῃ, μετὰ λόγου τοῦτο ποιεῖ. καὶ διὰ τῆς σιωπῆς μνᾶταί τι ἀγαθόν. 10- 11 κύριε, σὺ ἔγνως τὴν δικαιοσύνην μου. ἐπεὶ πολλὰ τὸ δὴ λεγόμενον ἐμαρτύρησεν ἑαυτῷ-τὸ γὰρ "εὐαγγελίσασθαι δικαιοσύνην ἐν ἐκκλησίᾳ μεγάλῃ" μέγα ἐστὶν καί, ἵν' οὕτως εἴπω, ὑπὲρ ἄνθρωπον-, λέγει τῷ θεῷ· "σὺ ἔγνως τὴν δικαιοσύνην μου". ταύτη̣ν, ἣν ἀπαγγέλλω, ἔχω καὶ πεποίωμαι κατ' αὐτήν. εἰ δὲ καὶ περὶ τοῦ ἀνθρώπου τοῦ σωτῆρος λέγοιτο ὁ ψαλμός, ὅτι· ἐπεὶ οὐκ ἔγνω ἁμαρτίαν, ἀλλὰ ἡ ἁμαρτία ἣν γέγονεν, δικαιοσύνης ἐστὶν ποιητ̣ική. δύνα̣ται δὲ καὶ τοῦτο· κἂν ἀγνοοῦντές τινες