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of the hypothesis, he begins to cut short what he did not wish and said "Why do you bring me frankincense from Sheba, and cinnamon from a far country?"; "Shall I eat the flesh of bulls, or drink the blood of goats?"; "For I did not seek these things from your hands," but "for each to practice righteousness and truth toward his neighbor, toward his brother." And you see that as time goes on the substance of the power of the divine words is revealed, as he says again to Samuel "anoint Saul to be king," but later he reproves them saying "you anointed a king not through me, and rulers, and I did not command you." But since their minds sought this, 3.113 comforting Samuel the prophet, God said "they have not rejected you, but me, says the Lord. Nevertheless, anoint for them Saul, the son of Kish;" the divine being dealing as with small children, in order to bear the weakness of the weak and to coax the infant from its weakness. Then he says the most perfect thing "A sacrifice to God is a broken spirit; a broken and humbled heart, God will not despise," and "Sacrifice to God a sacrifice of praise;" and whatever can be said about this. 72. Then the same Manes, he says, wished * to set forth an account concerning Christ. * For he who spoke in the Law is truly great, he who set it forth and knows concerning future things. For if he knows the future, he is not devoid of foreknowledge, but is God, knowing the future; and he wrote these things, that they might come to pass. But if they were contrary to him, he would have written about them, but he would have annulled them, so that we should not be persuaded by them. But when he establishes that future things are to be fulfilled in Christ, it is then the same spirit that spoke in the Law and in the Prophets and in the Gospel. For there is one harmony, as he says through Moses "The Lord will raise up for you a prophet like me from your brethren," and again the Lord says "Moses wrote of me," and Moses says "every soul that will not listen to that prophet shall be destroyed," and again the Lord "If you do not believe the writings of Moses, how will you listen to my words?" And from every side the truth appears as something luminous and "without wrinkle." 73. And again he defines the covenant of the law as one of death, because the Apostle said "But if the covenant of death, engraved in letters on stones, came in glory." And not only did the divine scripture say this, but also that "the law is not laid down for the righteous, but for patricides and matricides and perjurers, and whatever is contrary to sound doctrine." Since, therefore, the law is not laid down for the righteous, is the righteous man then a lawbreaker? May 3.114 it not be! But since the righteous man has anticipated fulfilling the things of the law, there is no law against a righteous man who has fulfilled the law; but it is laid down against those who have been lawless, judging those who have transgressed the law. Thus, then, the covenant is a covenant of death. For it said that the murderer be killed and the adulterer be put to death and the transgressor be stoned. "But it came in glory;" for great was its glory. For it prevailed over the glory of men that comes from injustice toward one another, prefigured in the light of a pillar of fire, in fearsome trumpets sounding loudly, and in the tent of witness * and in the great glory that then came to be. For it was necessary to bring forth the covenant of death, so that first, "having died to sin, we might live to righteousness, as Christ" "bore our weaknesses and took up our diseases," "bearing all things on his body on the cross," so that first the things of death, then the thing of life might be fulfilled in him for our sake. And for this reason he first dies, that he might establish the covenant of death. Then he is raised from the dead, that "we might be transformed from glory to glory, as from the Lord, the Spirit." For on the cross "he triumphed over principalities and powers," in death "he condemned sin," in being buried he buried lawlessness, in tasting death he broke "the sting

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ὑποθέσεως, ἄρχεται παρακόπτειν ἃ μὴ ἤθελε καὶ ἔλεγεν «ἵνα τί μοι λίβανον ἐκ Σαβᾶ φέρετε, καὶ κιννάμωμον ἐκ γῆς μακρόθεν»; «μὴ φάγομαι κρέα ταύρων ἢ αἷμα τράγων πίομαι;» «ταῦτα γὰρ οὐκ ἐξεζήτησα ἐκ τῶν χειρῶν ὑμῶν», ἀλλὰ «ποιεῖν πρὸς τὸν πλησίον δικαιοσύνην καὶ ἀλήθειαν ἕκαστον πρὸς τὸν ἀδελφὸν αὐτοῦ». καὶ ὁρᾷς ὅτι προϊόντων τῶν χρόνων ἡ ὑπόστασις τῆς δυνάμεως τῶν θείων λόγων ἀποκαλύπτεται, ὡς αὐτὸς πάλιν λέγει τῷ Σαμουήλ «χρῖσον τὸν Σαοὺλ εἰς βασιλέα», ὕστερον δὲ αὐτοὺς ἐλέγχει λέγων «ἐχρίσατε βασιλέα οὐ δι' ἐμοῦ καὶ ἄρχοντας καὶ ἐγὼ οὐκ ἐνετειλάμην ὑμῖν». ἀλλ' ἐπειδὴ ἐζήτησαν τοῦτο αἱ διάνοιαι αὐτῶν, παραμυ3.113 θούμενος ὁ θεὸς Σαμουὴλ τὸν προφήτην ἔλεγεν «οὐ σὲ ἀπεβάλοντο, ἀλλ' ἐμέ, λέγει κύριος. πλὴν χρῖσον αὐτοῖς τὸν Σαούλ, υἱὸν Κῖς»· ὥσπερ παιδίοις μικροῖς προσφερόμενον τὸ θεῖον, ἵνα βαστάσῃ τὴν ἀσθένειαν τῶν ἀσθενούντων καὶ ἀναθωπεύσῃ τὸ βρέφος ἀπὸ τῆς αὐτοῦ ἀσθενείας. εἶτα λέγει τὸ τελειότατον «θυσία τῷ θεῷ πνεῦμα συντετριμμένον· καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουδενώσει», καὶ «θύσατε τῷ θεῷ θυσίαν αἰνέσεως»· καὶ ὅσα ἔστι περὶ τούτου λέγειν. 72. Εἶτά φησιν ὁ αὐτὸς Μάνης, ἠθέλησε * περὶ Χριστοῦ λόγον ἐκθέσθαι. * ὁ λαλήσας γὰρ ἐν τῷ νόμῳ μέγας ἀληθῶς, ὁ ἐκθέμενος καὶ περὶ τῶν μελλόντων γινώσκων. εἰ γὰρ οἶδε τὰ μέλλοντα, οὐκ ἄμοιρός ἐστι προγνώσεως, ἀλλὰ θεός ἐστι τὰ μέλλοντα εἰδώς· ἔγραψε δὲ αὐτά, ἵνα γένηται. εἰ δὲ ἐναντία αὐτῷ ὑπῆρχεν, ἔγραφε μὲν περὶ αὐτῶν, ἔλυσε δὲ αὐτά, ἵνα μὴ αὐτοῖς πεισθῶμεν. ὁπότε δὲ συνίστησι τὰ μέλλοντα εἰς Χριστὸν τελειοῦσθαι, αὐτὸ ἄρα ἐστὶ τὸ πνεῦμα τὸ λαλῆσαν ἐν νόμῳ καὶ ἐν προφήταις καὶ ἐν εὐαγγελίῳ. μία γάρ ἐστιν ἡ συμφωνία, ὡς διὰ Μωυσέως λέγει «προφήτην ὡς ἐμὲ ὑμῖν ἐκ τῶν ἀδελφῶν ὑμῶν ἐγερεῖ κύριος», καὶ πάλιν ὁ κύριος λέγει «Μωυσῆς περὶ ἐμοῦ ἔγραψεν», ὁ δὲ Μωυσῆς φησι «πᾶσα ψυχὴ ἥτις οὐκ ἀκούσεται τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται», καὶ πάλιν ὁ κύριος «εἰ τοῖς Μωυσέως γράμμασιν οὐ πιστεύετε, πῶς ἂν τοὺς ἐμοὺς λόγους ἀκούσητε;» καὶ πανταχόθεν φαίνεται ἡ ἀλήθεια φωτεινή τις οὖσα καὶ «μὴ ἔχουσα ῥυτίδα». 73. Θανάτου δὲ πάλιν ὁρίζεται τὴν διαθήκην τοῦ νόμου, διὰ τὸ εἰρηκέναι τὸν ἀπόστολον «εἰ δὲ διαθήκη τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ.» καὶ οὐ μόνον τοῦτο εἶπεν ἡ θεία γραφή, ἀλλ' ὅτι «ὁ νόμος δικαίῳ οὐ κεῖται, ἀλλὰ πατραλοίαις καὶ μητραλοίαις καὶ ἐπιόρκοις, καὶ εἴ τι ἀντίκειται τῇ ὑγιαινούσῃ διδασκαλίᾳ». ἐπεὶ οὖν ὁ νόμος δικαίῳ οὐ κεῖται, παράνομος ἄρα ἐστὶν ὁ δίκαιος; μὴ 3.114 γένοιτο. ἀλλ' ἐπειδὴ προέλαβεν ὁ δίκαιος τὰ τοῦ νόμου τελέσαι, οὐκ ἔστι νόμος κατὰ δικαίου τοῦ πεποιηκότος τὸν νόμον· κεῖται δὲ κατὰ τῶν ἠνομηκότων, δικάζων τοὺς παρανομήσαντας. οὕτως οὖν ἡ διαθήκη θανάτου διαθήκη. ἔλεγε γὰρ τὸν φονέα φονεύεσθαι καὶ τὸν μοιχὸν ἀποκτένεσθαι καὶ τὸν παρανομήσαντα λιθοβολεῖσθαι. «ἐγένετο δὲ ἐν δόξῃ»· μεγάλη γὰρ ἐγένετο ἡ ταύτης δόξα. περιεκράτησε γὰρ τῆς δόξης τῶν ἀνθρώπων τῆς ἀπὸ τῆς πρὸς ἀλλήλους ἀδικίας, ἐν φωτὶ στύλου πυρὸς τυπουμένη, ἐν σάλπιγξι φοβεραῖς ἠχούσαις μέγα, καὶ ἐν σκηνῇ τοῦ μαρτυρίου * καὶ ἐν μεγάλῃ τότε γενομένη δόξῃ. ἔδει γὰρ προάγειν τὴν διαθήκην τοῦ θανάτου, ἵνα πρῶτον «θανόντες τῇ ἁμαρτίᾳ ζήσωμεν τῇ δικαιοσύνῃ, ὡς Χριστὸς» «τὰς ἀσθενείας ἡμῶν ἐβάστασε καὶ τὰς νόσους ἀνέλαβεν», «ἀνενέγκας πάντα ἐπὶ τῷ σώματι ἐν τῷ σταυρῷ», ἵνα πρῶτον τὰ τοῦ θανάτου, ἔπειτα τὸ τῆς ζωῆς ἐν αὐτῷ δι' ἡμᾶς πληρωθήσεται. καὶ διὰ τοῦτο πρῶτον ἀποθνῄσκει, ἵνα συστήσῃ τὴν τοῦ θανάτου διαθήκην. ἔπειτα ἐκ νεκρῶν ἐγήγερται, ἵνα «μεταμορφωθῶμεν ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος». ἐν γὰρ τῷ σταυρῷ «ἐθριάμβευσεν ἀρχὰς καὶ ἐξουσίας», ἐν τῷ θανάτῳ «κατέκρινε τὴν ἁμαρτίαν», ἐν τῷ ταφῆναι ἔθαψε τὴν ἀνομίαν, ἐν τῷ γεύσασθαι θανάτου κατέκλασε «τὸ κέντρον