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of the truth's healing medicines. 42. Then let us see again the other things of the charlatan. for he claims that the two testaments are contrary to each other, and that the God who spoke in the Law is different from the God of the Gospel. and to that one he gives the name of ruler, but here he calls the Son and the Father * his own good God. 3.79 And would that he spoke the truth and did not, being mistaken, blaspheme against himself. And we ourselves agree with the same statement, that the good offspring of the good Father, light from light, God from God, true God from true God, came to us, that he might save us; "He came unto his own," and not unto what was another's; "and his own received him not. But as many as received him, to them he gave power to become the children of God, who were born, not of blood, nor of the flesh, but of God." And yet no one in the world was born without flesh and blood, but all have become partakers of flesh and blood; for what were they before they were born in the flesh, or what can we be without flesh? But since the world came to be from God and we, having been created, are born of flesh from fathers and mothers, the Lord came to beget us of "spirit and fire." For we were born, and it is true, and no one can deny the first birth nor being of the flesh. But the second birth we have not been born of flesh nor of blood, that is, not having used the enjoyment of flesh and blood, but possessing flesh and soul in spirit, no longer being carnal, but blood and flesh and soul spiritually united; that is, "he gave them power to become children of God," to those who change their mind and through flesh and blood and soul have pleased God. He therefore who came to his own is not a stranger, but Lord of all. And because of this he says, "I who speak in the prophets, behold, I am present," and to the Jews he said, "If you believed Moses, you would believe me; for he wrote of me," and "Abraham your father rejoiced to see my day, and he saw it and was glad," and "so your fathers did to the prophets," and "blessed are you, when they reproach you and say all evil against you falsely. Rejoice and be glad, because your reward is great in heaven; for so they persecuted the prophets who were before you," and at another time, "Jerusalem, you who kill the prophets and stone those who are sent, how often I wanted to gather your children?" And the "how often" shows that he took care to gather it through his prophets. For if he says accusingly, "you who kill the proph-3.80 ets," then he takes care of the prophets. 3.80 But he who took care of the prophets did not take care of what belonged to others, but of his own. "And it shall be required," he says, "the blood that is shed from the blood of Abel to Zechariah the righteous, who was slain between the temple and the altar." * "And taking everything, he also overturned the tables of the money-changers, and said, 'Do not make my Father's house a house of trade,'" and to those with Mary and Joseph he said, "Why were you looking for me? Did you not know that I must be in my Father's house?" and immediately the Gospel adds, saying that he said, "Do not make my Father's house a house of trade," as it says, "And the disciples remembered that it was written: 'Zeal for your house has consumed me.'" 43. And how many things can be said through such * Gospels and of the Apostles for the refutation of the madness of Manes and its overthrow, how he wants to divide and alienate the Old Testament from the New, with the Old bearing witness concerning the Savior and the Savior acknowledging the Old Testament, not only, but also † the Apostles themselves, as David says, "The Lord said to my Lord, 'Sit at my right hand.' If then he calls him Lord, how is he his son?" and again in another place he says of the children crying "Hosanna to the son of David," "and he did not rebuke them" and as

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τῆς ἀληθείας ἰατικῶν φαρμάκων. 42. Εἶτα πάλιν ἴδωμεν τὰ ἕτερα τοῦ ἀγύρτου. φάσκει γὰρ τὰς δύο διαθήκας ἐναντίας πρὸς ἀλλήλας καὶ τὸν θεὸν τὸν λαλήσαντα ἐν τῷ νόμῳ ἕτερον ὄντα παρὰ τὸν θεὸν τοῦ εὐαγγελίου. κἀκείνῳ μὲν ὄνομα ἄρχοντος τίθησιν, ὧδε δὲ τὸν υἱὸν καὶ τὸν πατέρα * ἀγαθὸν θεὸν ἑαυτοῦ λέγει. 3.79 καὶ εἴθε ἠλήθευε καὶ οὐ σφαλλόμενος καθ' ἑαυτοῦ ἐβλασφήμει. τῷ δὲ αὐτῷ λόγῳ καὶ αὐτοὶ συμφωνοῦμεν, ὅτι ἀγαθοῦ πατρὸς τὸ ἀγαθὸν γέννημα, φῶς ἐκ φωτός, θεὸς ἐκ θεοῦ, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ ἦλθε πρὸς ἡμᾶς, ἵνα ἡμᾶς σώσῃ· «εἰς τὰ ἴδια ἦλθε», καὶ οὐκ εἰς τὰ ἀλλότρια· «οἱ ἴδιοι δὲ αὐτὸν οὐ παρέλαβον· ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, οἳ οὐκ ἐξ αἵματος οὐδὲ ἐκ σαρκός, ἀλλ' ἐκ θεοῦ ἐγεννήθησαν». καίτοι γε οὐδεὶς ἐν τῷ κόσμῳ ἄνευ σαρκὸς ἐγεννήθη καὶ αἵματος, ἀλλὰ πάντες μέτοχοι σαρκὸς καὶ αἵματος γεγόνασι· τί γὰρ ἦσαν πρὶν ἢ ἐν σαρκὶ γεννηθῶσιν ἢ τί δυνάμεθα εἶναι ἄνευ σαρκός; ἐπειδὴ δὲ ὁ κόσμος ἐκ θεοῦ γέγονε καὶ ἡμεῖς κτισθέντες ἐκ σαρκὸς μὲν ἐσμὲν γεγεννημένοι πατέρων καὶ μητέρων, ἦλθεν ὁ κύριος γεννῆσαι ἡμᾶς ἐκ «πνεύματος καὶ πυρός». ἐγεννήθημεν γάρ, καὶ ἔστιν ἀληθές, καὶ οὐ δύναταί τις ἀρνήσασθαι τὴν πρώτην γέννησιν οὐδὲ τὸ ἐκ σαρκὸς εἶναι. τὴν δὲ δευτέραν γέννησιν οὐκ ἐκ σαρκὸς γεγεννήμεθα οὐδὲ ἐξ αἵματος, τουτέστιν οὐ τῇ ἀποχρήσει τῆς σαρκὸς κεχρημένοι καὶ τοῦ αἵματος, ἀλλὰ σάρκα καὶ ψυχὴν ἐν πνεύματι κεκτημένοι μηκέτι σαρκικὴν οὖσαν, ἀλλὰ αἷμα καὶ σάρκα καὶ ψυχὴν πνευματικῶς συνηνωμένα· τουτέστιν «ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι», τοῖς μεταβάλλουσι τὴν γνώμην καὶ διὰ σαρκὸς καὶ αἵματος καὶ ψυχῆς θεῷ εὐαρεστήσασιν. ὁ γοῦν εἰς τὰ ἴδια ἐλθὼν οὐκ ἀλλότριός ἐστιν, ἀλλὰ δεσπότης πάντων. καὶ διὰ τοῦτο λέγει «ὁ λαλῶν ἐν τοῖς προφήταις, ἰδοὺ πάρειμι,» καὶ τοῖς Ἰουδαίοις ἔφη «εἰ Μωυσῇ ἐπιστεύετε, ἐπιστεύετε ἂν ἐμοί· ἐκεῖνος γὰρ περὶ ἐμοῦ ἔγραψε,» καὶ «Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἰδεῖν τὴν ἡμέραν μου, καὶ εἶδε καὶ ἐχάρη,» καὶ «οὕτως οἱ πατέρες ὑμῶν ἐποίουν τοῖς προφήταις,» καὶ «μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς καὶ εἴπωσι καθ' ὑμῶν πᾶν πονηρὸν ψευδόμενοι. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτω γὰρ ἐδίωκον τοὺς προφήτας τοὺς πρὸ ὑμῶν», καὶ ἄλλοτε «Ἱερουσαλήμ, ἡ ἀποκτένουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου;» τὸ δὲ ποσάκις δεικνύει διὰ προφητῶν αὐτοῦ συνάξαι αὐτὴν ἐπιμελησάμενον. εἰ γὰρ «ἀποκτένουσα τοὺς προφή3.80 τας» λέγει ἐλεγκτικῶς, ἄρα τῶν προφητῶν ποιεῖται τὴν ἐπιμέλειαν. 3.80 ὁ δὲ τῶν προφητῶν ἐπιμελούμενος οὐκ ἀλλοτρίων ἐπεμελεῖτο, ἀλλὰ τῶν ἰδίων. «καὶ ζητηθήσεται» φησί «τὸ αἷμα τὸ ἐκχυνόμενον ἀπὸ αἵματος Ἄβελ ἄχρι Ζαχαρίου τοῦ δικαίου. τοῦ ἐκκενωθέντος ἀνὰ μέσον τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.» * «καὶ ἄρας πάντα καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψε, καὶ εἶπε, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου», καὶ πρὸς τοὺς περὶ Μαριὰμ καὶ Ἰωσὴφ ἔλεγε «τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ με εἶναι;» καὶ εὐθὺς ἐπιφέρει τὸ εὐαγγέλιον λέγον ὅτι εἶπε «μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου,» ὡς λέγει «καὶ ἐμνήσθησαν οἱ μαθηταὶ ὅτι ἦν γεγραμμένον· ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με». 43. Καὶ πόσα ἔστιν εἰπεῖν διὰ τοιούτων * εὐαγγελίων καὶ τῶν ἀποστόλων εἰς ἔλεγχον τῆς τοῦ Μάνη μανίας καὶ ἀνατροπήν, ὡς βούλεται διαιρεῖν καὶ ἀπαλλοτριοῦν τὴν παλαιὰν διαθήκην ἀπὸ τῆς καινῆς, τῆς παλαιᾶς μαρτυρούσης περὶ τοῦ σωτῆρος καὶ τοῦ σωτῆρος ὁμολογοῦντος τὴν παλαιὰν διαθήκην, οὐ μόνον, ἀλλὰ καὶ † αὐτοὶ οἱ ἀπόστολοι, ὡς λέγει ∆αυίδ «εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου. εἰ οὖν κύριον αὐτὸν λέγει, πῶς υἱὸς αὐτοῦ ἐστι;» καὶ πάλιν ἐν ἑτέρῳ λέγει τῶν παίδων κραζόντων ὡσαννὰ τῷ υἱῷ ∆αυίδ, «καὶ οὐκ ἐπετίμα αὐτοῖς» καὶ ὡς