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of the testimony, and each day the seven lamps were lit equally and not one of them was ever idle on any day, but each day there was the same light. For the sabbath was not made for shutting down, but for good work. And while no one at all was working in the twelve tribes, only the altar was not idle, as the Lord says in the Gospel, "your priests profane the sabbath in the temple and are guiltless." And "profane the sabbath" means they break it. But how do they break it except by offering sacrifice to God, so that the altar may not be idle? Not only this, but also the sun rises and sets, and the moon waxes and wanes, and winds blow and fruits sprout and mothers give birth, and all things happen on the sabbath. For this reason the Lord, when he came, did not do carpentry on the sabbath, he did not do smithing, he did not do anything 3.128 else, but being God he performed the work of God. And he says, "Take up your pallet and walk," so that from the one carrying it the work being done might be manifest, so that all might recognize the one who came from heaven to help the sons of men. For indeed he came to break the sabbath, but he would not have been able to break it, if it belonged to another. For no one undoes another's work, unless such a person becomes a usurper of others' things and a busybody in other men's matters, bringing down judgments on himself. But since the sabbath is his own, for this reason he says that "the Son of Man is Lord even of the sabbath," and he says, "man was not made for the sabbath, but the sabbath for man." If, then, God made the sabbath for man and preferred man over the sabbath, * so that man might know the * rest and the repose of the things to come; for these are types of the heavenly things. For here it is in part, but there it is all perfection. The sabbath in the law, therefore, was until his coming; and he broke that sabbath and gave us the great sabbath, which is the Lord himself, our rest and our sabbath-keeping. Therefore, the old testament will not differ from the new nor the new from the old; for there is one and the same harmony. But the ignorant and inexperienced person, if he sees two buckets drawing from one spring, and thinks that because of the difference of the buckets the waters are also different, will hear the truth from the wise, "that you should taste from the two buckets and see that while the buckets are two, the spring is one." Thus one Lord, one God, one Spirit spoke in the law and in the prophets and in the Gospel. For this reason there are not two old testaments nor two new testaments, since there are not two testators, but one who makes new the old of the ancients and the new, not abolishing the old to destruction, but bringing the old to a rest and adding to the second the inheritance of abundance. 3.129 86. And again the same Manes introduces another saying, stating that, "I know a spirit being saved without a body. For this, he says, the apostle teaches, saying that: "3It is actually reported that there is sexual immorality among you, and of a kind that does not occur even among the pagans, that a man has his father's wife. And you are proud, and have not rather mourned, so that he who has done this deed might be removed from your midst. Though I am absent in body, I am present in spirit, and I have already judged the one who has done this thing, when you and the Lord are assembled with my spirit, to hand over such a one to Satan for the destruction of the flesh, so that the spirit may be saved on the day of the Lord."3 And destruction for the flesh is utter annihilation. How then, with the flesh being annihilated in the hand of the devil and the spirit being saved, will there still be a resurrection of bodies or of flesh?" And the inexperienced one does not know at all that "the works of the flesh are fornication, adultery, licentiousness" and things similar to these, and that he is not speaking about the flesh itself, but of the works of the flesh. When

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μαρτυρίου, καὶ καθ' ἑκάστην ἡμέραν οἱ ἑπτὰ λύχνοι ἥπτοντο ἴσως καὶ οὐδ' ὅλως ἐν μιᾷ ἡμέρᾳ ἤργει εἷς αὐτῶν, ἀλλὰ καθ' ἑκάστην ἡμέραν τὸ αὐτὸ φῶς ἦν. οὐ γέγονε γὰρ τὸ σάββατον εἰς ἀπόκλεισιν, ἀλλὰ εἰς ἔργον ἀγαθόν. μηδενὸς δὲ ὅλως ἐργαζομένου ἐν ταῖς δώδεκα φυλαῖς μόνον τὸ θυσιαστήριον οὐκ ἤργει, καθὼς λέγει ὁ κύριος ἐν τῷ εὐαγγελίῳ «οἱ ἱερεῖς ὑμῶν βεβηλοῦσι τὸ σάββατον ἐν τῷ ναῷ καὶ εἰσὶν ἀναίτιοι». τὸ δὲ «βεβηλοῦσι τὸ σάββατον» τουτέστι λύουσι. λύουσι δὲ πῶς ἀλλ' ἢ θυσίαν προσφέροντες τῷ θεῷ, ἵνα μὴ ἀργήσῃ τὸ θυσιαστήριον; οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ ἥλιος ἀνατέλλει καὶ δύνει, καὶ σελήνη αὔξει καὶ φθίνει, καὶ ἄνεμοι πνέουσι καὶ καρποὶ βλαστάνουσι καὶ μητέρες γεννῶσι, καὶ πάντα γίνεται ἐν σαββάτῳ. διὰ τοῦτο καὶ ὁ κύριος ἐλθὼν οὐκ ἐτεκτόνευσεν ἐν σαββάτῳ, οὐκ ἐχάλκευσεν, οὔ τι 3.128 ἕτερον ἐποίησεν, ἀλλὰ θεὸς ὢν θεοῦ ἔργον εἰργάσατο. καί φησιν «ἆρον τὸν κράββατόν σου καὶ περιπάτει», ἵνα ἀπὸ τοῦ βαστάζοντος φανῇ τὸ ἔργον τὸ γινόμενον, ἵνα πάντες ἐπιγνώσονται τὸν ἀπ' οὐρανοῦ ἐλθόντα πρὸς βοήθειαν υἱοῖς τῶν ἀνθρώπων. καὶ γὰρ τῷ μὲν ὄντι ἦλθε λῦσαι τὸ σάββατον, οὐκ ἠδύνατο δὲ λῦσαι αὐτό, εἰ ἀλλότριον αὐτοῦ ὑπῆρχεν. οὐδεὶς γὰρ ἀλλότριον λύει ἔργον, εἰ μή τι ἂν ἐκλήπτωρ ἀλλοτρίων ὁ τοιοῦτος γένηται καὶ ἀλλοτριοεπίσκοπος, δίκας ἑαυτῷ ἐξαγοραζόμενος. ἐπειδὴ δὲ ἴδιον αὐτοῦ ὑπάρχει τὸ σάββατον, διὰ τοῦτο λέγει ὅτι «κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου», καί φησιν «οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον γεγένηται, ἀλλὰ τὸ σάββατον διὰ τὸν ἄνθρωπον». εἰ τοίνυν ἐποίησεν ὁ θεὸς τὸ σάββατον διὰ τὸν ἄνθρωπον καὶ προετίμησε τὸν ἄνθρωπον παρὰ τὸ σάββατον, * ἵνα ὁ ἄνθρωπος γινώσκῃ τὴν * ἀνάπαυσιν καὶ τῶν μελλόντων τὴν ἀνάπαυλαν· ἀντίτυπα γάρ ἐστι ταῦτα τῶν ἐπουρανίων. ἐνταῦθα γὰρ ἀπὸ μέρους, ἐκεῖνα δὲ ἡ πᾶσα τελειότης. τὸ σάββατον οὖν τὸ ἐν νόμῳ ἕως τῆς αὐτοῦ παρουσίας· ἔλυσε δὲ ἐκεῖνο τὸ σάββατον καὶ ἔδωκεν ἡμῖν τὸ μέγα σάββατον, ὅπερ ἐστὶν αὐτὸς ὁ κύριος, ἡ ἀνάπαυσις ἡμῶν καὶ ὁ σαββατισμός. Οὐδὲν οὖν διοίσει παλαιὰ ἀπὸ καινῆς διαθήκης οὔτε καινὴ ἀπὸ παλαιᾶς· μία γάρ ἐστι καὶ ἡ αὐτὴ συμφωνία. ὁ δὲ ἀμαθὴς καὶ ἄπειρος, ἐὰν ἴδῃ δύο ἀντλητῆρας ἀπὸ μιᾶς πηγῆς ἀντλοῦντας, νομίσῃ δὲ διὰ τὴν διαφορὰν τῶν ἀντλητήρων διάφορα εἶναι καὶ τὰ ὕδατα, ἀκούσει δὲ παρὰ τῶν συνετῶν τὴν ἀλήθειαν, «ὅτι γεῦσαι τῶν δύο ἀντλητήρων καὶ ἴδε ὅτι δύο μὲν οἱ ἀντλητῆρες, μία δὲ ἡ πηγὴ ὑπάρχει». οὕτως εἷς κύριος, εἷς θεός, ἓν πνεῦμα λαλῆσαν ἐν νόμῳ καὶ ἐν προφήταις καὶ ἐν εὐαγγελίῳ. διὰ τοῦτο γὰρ οὐ δύο παλαιαὶ διαθῆκαι καὶ οὔτε δύο καιναὶ διαθῆκαι, ἐπειδὴ οὐκ εἰσὶ δύο οἱ διαθέμενοι, ἀλλ' εἷς ὁ τὴν παλαιὰν τῶν παλαιῶν καὶ τὴν καινὴν ἀνακαινίζων, οὐ τὴν παλαιὰν καταργῶν εἰς ἀφανισμόν, ἀλλὰ τὴν παλαιὰν καταπαύων καὶ τῇ δευτέρᾳ προστιθέμενος περιουσίας κληρονομίαν. 3.129 86. Ἄλλην δὲ πάλιν λέξιν ὁ αὐτὸς Μάνης παρεισφέρει λέγων ὅτι «οἶδα πνεῦμα σῳζόμενον ἄνευ σώματος. τοῦτο γάρ, φησί, διδάσκει ὁ ἀπόστολος λέγων ὅτι· "3ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν, ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν. καὶ ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας. ἐγὼ μὲν ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα τὸν τὸ ἔργον τοῦτο κατεργασάμενον, συνελθόντων ὑμῶν καὶ τοῦ κυρίου μετὰ τοῦ ἐμοῦ πνεύματος, παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ, εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου."3 ὄλεθρος δὲ ἐπὶ σαρκὸς ὁ παντάπασίν ἐστιν ἀφανισμός. πῶς οὖν ἀφανιζομένης τῆς σαρκὸς ἐν χειρὶ τοῦ διαβόλου καὶ σῳζομένου τοῦ πνεύματος, ἔτι ἔσται ἀνάστασις σωμάτων ἢ σαρκός;» καὶ οὐκ οἶδεν ὁ ἄπειρος κατὰ πάντα ὅτι «τὰ ἔργα τῆς σαρκὸς πορνεία μοιχεία ἀσέλγεια» καὶ τὰ τούτοις ὅμοια καὶ ὅτι οὐ περὶ αὐτῆς τῆς σαρκὸς λέγει, ἀλλὰ τῶν ἔργων τῆς σαρκός. ὅτε μὲν