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Thou didst promiso to send tho Paraclete under Tiberius Caesar, to convince us os sin and os righteousness, didst Thou send Him only under Probus the Roman emperor, and dicit leave us orphane' notWithstanding that Thou didst
Thou hadst also assured us that Thou Wouldest send tho Par cleis presently alter Thy departure' What could me orphans do, haring no guardian ' We have committed no fauit; it is Thou that hast deceived us.' But aWay with such a supposition in the eam of oue Lord Jhsus Christ, the Saviour of eve sota' For Ho did not confine Himself to mero promises ;=
John xvi. 8. 3 John xiv. 18. Reading sed aruit hoc a Domino nostro Jesu Christo Salvatore omnia animae. ' instead of the codex'a aod absit hanc a Domino Jesu Christo Salvatore omne animae. Il tho referen , homever, is to 2 Pet. iii. 9, M Routh auggests, it may rather bo-Ηe mas not alach concerning His promises. The textis, non enim moratus est in promistionibua auis. in John xiv. 12, xvi. 28. Massing abundantius vero conferens Paulo,' inalaad of the corruptlexi in tho Codex Catinensis, utidantibua vero confitena Paulo. Tho opening aentences of this chapter are given in a very corruptlom in me Codex Casinensis. Ita tot standa thus: Tuum et i ius indicio comprehenaua ea; haec enim Versum te locutus, ignorana, quidum, me vis probra conjicere majori culpae ae succumbit. Die ago mihi aludisa qua liberio usque ad Probum defuncti sunt, dicent ad Jesum nolito nos judicare,' etc. Re have adoptin these emendationa: tuimet for tuum ei; adversum sor verrum ; ignoras for ignorans; in me sor me; s---issor se succumbit; st, ut ais, qui a, sor studias qua; and nesi lar noliis. Disjtjgod by OO le
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Supplying missurum, Whita is not in the codex. η Massing noli nos tradere tormentis, noli nostra do tormentis ' of the codex. η Massing ut ais instein os ut eas. β 2 Cor. iii. 6. ' 2 Cor. iii. 7.' Mau. xxii. 29. y John i. 12.' instoad of the meaninoeast ε Gil sit. 13.7 1 Cor. xvi M.
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-E DISPUTA NON MITH MANES. 331
missi righteous men, and has never ceased to require their
mota of tho lan writton in their hearis, thela conscience also Maring them mitness ''' For When a man who has not thelam does naturassy the things contained in the la , hs, nothaving the la , is a la. unto himself.VM And consider noWino multitude of laws thus existing among the severat righ, eous men Who lived a life of uprighiness, at one time discove ing for themselves the law of God implanted in their hearis, at another learning os it from thela parenis, and yet again Ming instructod in it further by the ancionis and the eidere. But in much as Only π mero able in riso by this mediumqto tho height of righteousness, that is to say, by means of the traditions ot parendi, When as yet there Was no laW embodied in Wriling, God had compassion on the race of man, and Maspleased is give through Moses a Written law to men, Sinee verily the equiu of tho natural law fallod lo bo rotained in alliis perfection in stola hearis. In consonance, the fore, Withman's fimi creation, a Writton legislation mas prepared Whichwas oven throuo Moses in belloos of tho salvation os very many. For is κε rochon that man is justifiod without theworis of the iam and is Abraham Was counted righteous, hoW much mors shali inoso obtain righteo ness Who haVesulfillod tho law Which contains the thinga stat are expedient for mon And seeing that you have made mentionoesy of thres severat Scriptures, in terms of Whita ins
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posea sussicientia tibi haec sunt,' etc. 7 Muth mould mahe it - Fou mill come under the condemnntion . . . you mill have to bear: he suggesta eris ergo sor ero ego, and ferai lar. feram. 8 Rom. v. 14.
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which we havs discussed abovo may suffice us, sor is these
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stances of tWo unbegotten naturos in exist together.
30. The ju es sata: Speah to those potnti, Archelaus, whicli ho has just no pro unded. Archelsus arid: Bytho prince of tho Worid, and the wiched one, and daris 'and death, ho means one and the fame ining, and alleges that tho law has been oven by that being, on tho ground of the scriptural statement that it is the ministration oldeatli,' as weli as on the ground of other things whicli ho has urged against it. Weli, then, I sayy that since, as Wo have explained above, the law Which Was Written naturalty on men's hcaris did not hesp caresully by the memory os erit things, and since them Was nos a sussiciently established traditionamong the olders, in much as hostile oblivion alWays attacheditself to the momo ,' and ono man was instructed in the kno ledge of that law) by a master, and another is himself, it easib came a ut stat transgressions of the laW enmmed is naturediit tino place, and that throuo tho violation of the commandmonis death obtainod ita hingship among men. Forthe race of men is of such a nature, that it needs to bo resedis God With a rod of iron. And so death triumphed andre ned with ali ita poWer on to Moses, even OVer inose Whohad not sinnia, in the way Which we have explained ': oversinnera indeed, as these Were iis proper objecta, and under subjection in i -men after the type of Cain and Judas; but also over tho righteo , because they refused is consentio it, and raster Withstood ii, by putting a V laom theselves the vices and concupiscence of lusis, en like those Who havo arison at times iram Abol on to Zacharias; deast thus alWays passing, up to the time oi Moses , uponthoso alter that similitudo.'
Roading inquam for tho iniquam es the Codex Carinensis. B Muth suggesta iniquae, in reserance in What Ma Men aiad tomarta theoloae of ch. xxviii. Tho codex oves, cum eas inimica semper memoriae inermis sed oblivio; V Whita is corrected thua, cum eia inimica semper memoriae inhaesisset oblivio. . Tho text writes it Iuda. Main xxiii. 35. - This mouid appear in bo tho meming of ineae morda, transferens Disjtigod by OOQ e
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But a ter visos lita made his appearance, and had oventho law to the children os Drael, and had bron t into thelamomoV ali the requirements of tho iam and ali stat it
object it did indoed assail tho propheta, hilling and stoninginoso who had beon sent by God, on to Zacharias. But myLord Jesus, as maintaining tho righteousness of tho law of Moses, Was Wroth With death for iis transgression of tho venant' and of that Wholo ministration, and condescendedis appear in the body of man, With tho vlew of mengingnot Himself, but Moses, and those Who in a continuom Sue e
sion astor him had been oppressed by tho violence of death. at wiched one, however, in ignorance of the meaning) oi a dispensation of this hilid, entered into Judas, thinhing to flay Him by that man's means, as besore he had put righteous Abel in death. But whon he had entered into Judas, he was
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336 THE REMA INS OF BIS P ARCHELAUS
our Lord Jesus Christ. 31. Listen also to what Ι havo to say on this oster e pression which has been adduced, viz., Christ, who red medus hom the curse os the lam. My vlew of this passago is that Μosos, that illustrious servant os God, committed to those who mishod to have tho right vision,' an emblematic' lamand also a real la . Thus, to inhe an example, aster God
λ1 Cor. H. 54, 65. Gil sit. 13. R Recte videre. But perhaps me inould read recte vivere,' to leada righteous lise. Tho phraso is imaginariam legem. On this expression there is a note in Migne, Which is Worth quoting, to this effeci: Archelaus calis the old Testament an emblematic or imaginata law, hecause it Maa the type orimago os a future neW la . SO, too, Petrus de Vineis, more than incein his Episum, cassa a messenger or legato a homo imaginarius, M DuCange observes in his Glossata, hecause ho representa the person is Whom he is sent, and, as it mere, reflecta his image. Thia mord is almused in a similar manner is the old interpreter of Evagrius the mois, intho Disputation between Theophilus, binop of Alazandria, and Simon theaeis, ch. 13, Where the Sabbath is cassed the requies imaginaria es that aeventii day on Which God rested. Ηenco Archelaus, in his anauer totho presbyter Diodorus, ch. xli. beneath, devotes himself to provinginat the old Testament is not to be rejected, bemuse, his a minor, itinues ua a true image of the neW laW.. Jota v. 17.Dj0jtjgod by OOOle
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THE DISPUTATION MITH MANES. 337
curae against those Who might transgress it. But becausetts subjecta, too, vere but men, and because, as happens also frequently With us, controversies Mose and injuries Were i fileted, tho law lihewiso at once, and with the severest equitri made any Wrong that Was done return upon tho head of tho ronginoer; ' so that, for instance, is a poor man was mindedis gather a bundis of Wood upon the Sabbath, lis vas placedunder the curso of the iam and exposed to the penalty of
up With the Egyptians Were thus severely pressed by the restrictivo po er os the iam and they Were unable to bearthe penalties and tho curses of the laW. But, again, He ho is ever the Saviour, our Lord Jesus Christ, came and desivered those men hom theso palns and curses of the la ,
largiving them their offencos. And Ho indeod did not deal ith them as Moses did, pulting the severities of the la
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338 TNE REMA INS OF BIS P ARCHELAUS in force, and granting indulgence to no man sor any offence; but Ho declared that ii any man suffered an injury attho hands of his neighbo , he was to largive him not onceonj, nor even tWice or thrice, nor only Seven times, but evenunto seventy times seven; y but that, on the oster hand, is astor ait this the offender stili continued is do such Wrong, ho ought then, as the last refource, to be brought undis thelaw of Moses, and that no surther pardon inould be grantedio the man who Would thus persist in Monydoing, evenaster haring been forouen unis sevenu times seven. AndΗo bestoWed His forgivenera not only on a transgressor offuch a character as that, but even on one Who did offence to
os sin, transgressed in the way of afficting the childron os Israel Mith unrighinous burdens, and despised the Godhead, not only himself, but also ali Who Were With him. But, notio mahe any roundabout statement, I shali explain thematter brlah as follows. There Mero certain persons Oi