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this peoplo to himself, and nurtured them in the desertile a father, and instructed them liko a teacher, and ruledinem as a magistrate. This people hs also preserved against the coming of him Whose peopte they were. And attera considerable period the iather' did come, and did receive his sileep. Nore Will not that guardian be honoured
loved Diodorus, as in say that those are aliens to each other
The codex Bobiensis reada hore, accidit vero post tempus ut is
qui . . . requireret,' etc. The other codex has, accedit vero post tempus is qui . . . requirere.
Massing pro respectu With codex Bobiensis. The other codex givea
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tum for each other, and who have shom signa and wondere Which are equat and similar, sto one to the oster, and of lihe
althoughq tho ono mas the prophei and the oster mas theboloved Son,' and although in the one me are to recreesse tho faithiul servant, but in the other tho Loes Himself. No' on the other hand, I might refer in tho faci, that onewho of old was minded to mahe his Way to the schooti Without the paedagogus Was not tinen in by the mas eri For the master said: I Will not receive him untem ho aceo sine paedagogue.' And who the person is, Who is spolim otunder that figure, I shali briefly explain. There Was a m lain rich man,' Who lived after tho manner of tho Gentiles, and passed his time in great luxu every day; and there Was also another man, a mor man, Who Was his ne libo , and who Was unablo in procuro even his datly bread. Ithapponed that both theso men departed this life, that theyboth descended into the grave infernum , and that the morman was conveyed into the place of rest, and so forth, as is nown is you. But, furthermore, stat ricli man had also flvo brothere, living as he too had lived, and disturbed by nodoubi as to lessons Which they had leamed at homo homsuch a master. The rich man then entrealed that theseshould bo instructed in tho superior doctrine tinether and atonce.' But Abraham, knoWing that they stili stood in nota
3 Massing eognata, viis codex Bobiensis, instein os cognita. 3 Deut. xviii. 18. Jota v. 46. M Wo adopi tho reading vides, insisad of the lavit1 unde es the codex
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-E DISPUTA NON MITH MANES. 371 of tho paedagogue, said in him: They havs Moses and thopropheta. For it they received not these, so as to have
thola eo so directed by him Moses as is a paedagogue, they Would not be capabis of accepting the doctrino of the
it is fureb most just' that What he has got possession os is haud inould bo required of him, most especialty When the hirois large. No. this I say, that When the Egyptians amicted thoehildren os Israel by tho inamastora Who mero set over themin the process of mining bricis, Moses required and exacted the whole at once, missi penalties, Within one moment of time.
it is tho abstinence' of goodness, indeed, When ono mines but a moderato me of What is reatly necessary, and oves up
tempore ut edisceret majorem doctrinam. But tho other codex oves, uno tempore discere majorem doctrinam ab Abraham' in entrealed
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time, is it ' it gista are cast into' the troasury by the richalone; and so there are the two mites of the poor Wido
whicli are also received With gladness; and in that offeringverily something is exhibited that goes beyond what Moses proscribed on tho subject of tho receipt of moneys. For hereceived gista from those Who had ; but Jesus receives them
that it is Written, that excepi a man shali forsake ali thatho hath, ho cannot bo my disciple.' ' Well, I observo again, that the centurion, a man exceedingly Wealthy and melidowerod with worldly influence, possessed a faith surpassing that os ali Israel; ' so that, even is there Was any one Whohad forsahen ali, that man was surpassed in faith by this con
pauperum hoc est of Codex Casinensia. Wo may also render it - - butit is far frem being the case that gista are cast,' etc. The codex Bobie is reada inferuntur; the other codex inves eruntur, offer .
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τ- DISPUTATION MITH MANES. 373
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salvation; and that merely carnal circumcision can be os noadVantage to men, unless they happen also in be sortissed withthe spiritual circumcision. Listen also to What Scriptum has to say on this subjeci: μ Blessed are the puro in hear
after ali these sayings, oves us yet clearer instruction on the
it is written: Is any man circumcised ' let him nes becomeuncircumcised. or is any in uncircumcision let him not bocircumcised. For neither of these is anything, but Only the keoping of the commandments of God. M Consequently, ascircumcision is incompetent in save any, it is nos greatly to berequired, especialty When me seo that is a man has been called in uncircumcision, and wishes then to be circumcised, he is made sorthwith a transgressor ' of the law. For is I am circumcised, Ι also sulfit tho commandments of the laπ with insvlew of being in a position to be saved; but iξ Ι am unci
cumcised, and remain in uncircumcision, much more inheeping the commandments shali I have lite. For I have received the circumcision of the heari, in the spirit, and notthat of tho letter in the mero inh atramentum , in Whichiomer there is pratse, nos of men, but of God.' Wher fors let no charge of this hind be brought against mo. For
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TNE DISPUTA NON MITE MANES. 375
iust as the man ot mealth, Who possesses great tremures of gold and silver, so that he geta everything Which is necessarysor tho uses ot his ho e made of these precious metias, hasno need to display any Vesset of earthen aro in anything longing to his family, and yet it does not folion hominia circumstanco that the productions of the potier, or the
rence is him; so also I, Who have been made rich by thograce of God, and who havo obtained the circumcision of tho Mari, cannot by any mea ' stand in need of that most profitiem fleshly) circumcision, and yet, for ali stat, it Mesnot Iollow that I should eali it ovil. Far be it frem moto do sol Ii, hoWever, any one destres in receive stili more exact instruction in theso mattera, he will find them discussed missi sto greatest fulness in tho apostica fidit episse. 43. I inali speis noπ with tho ulmost brevity of the veli os Moses and tho ministration os death. For Ι do notthinh that theso things at least can introduco very muta to
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although it is to be done aWay, and although thero is a voil iuthe rcading of the fame, that does not annoy me or disturbme, provided there be glory in it stili. Neither is it the cain, that whatevor is to be dono aWay is reduced thereby underali manner os circumstances to a condition os dishonour./For When the Scripture spealis os glory, it shoWs us also thatit had cognigando os disserences in glory. Thus it says: There is one glory of the sun, and another glory of thomoon, and another glory of the stars: for ono star differethhom another star in glo .' ' Although, then, the sun has agreater glory than the moon, it does not follow that the moonis thereby roduced to a condition os dishonour. And evenibus, too, although my Lord Jesus Christ excelloth Moses inglory, as the lord excelleth the servant, it does not foliorusrom this that the glory of Moses is to bo scomed. For in
this Way, too, me are able to satis sy our hearere, as the natureos the word itseli carries the conviction siaut et verbi ipsius natura persuadet) vitii it, in that we assim What wo allego on the authority of the Scriptures themselves, orverily mahe the proos of our statemenis ali tho clearer also by illustrations inhen from them. Thus, although a person hindles a lamp in the night-time, aster the sun hasonco risen he has no surther need of the paliry light of his lamp, on account of that effulgence of tho sun whiclisends fortii ita rays ali the worid over; and yet, for allthat, the man does not throw his lamp contemptuo ly aWay, as is it were something absolutely antagonistic to the sun; but raster, When he has onoe found out iis use, he will hoepit Mith ait tho greater caresul ness. Precisely in inis Way, thon, tho law of Moses served as a sori os guardian to
Tho texi gives, neque vero omnigeno in ignobilitatem redigitur, etc. The Codex Bobiensis has, neque vero omni genere in nobilitate. Reading scisae se differentim gloriae,' etc. Codex Bobientia oves
Scis esse, etc. m yOu know that taere are disserenoes. η 1 Cor. xv. 21.
' Reading natura persuadet.' But the Codex Bobiensis oves dem
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then. is meant by this i Is Moses present With us even uniostis day Is it tho caso that he has never siepi, that he hasneVer gone to his rest, that he has never departod this liso 'How is it that this phraso unto this day V is used here Τ Well, Only marh the veli, Whicli is placed, where he says it is placed, on their hearis in their reading. This, thereiore, is ths Word os censure upon the children os Israel, because they read Moses and yet do not underatand him, and refuse to turn to the Lord; sor it is He that Was prophesied os by Moses as about to come. This, then, is the veil Whicli mas placed upon the face of
λ ΕΡb. v. 14. 2 Cor. iii. 1 17. Ex. xxxiv. 33; 2 Cor. iii. 13. ' The texi is, hoc est velamen, quod erat positum super faciem Morti, quod est testamentum ejus,'' etc. - Gen. xlix. 1 12. Tho massing in tho texi is, non deficiet princeps ex Juda, neque dux de femoribus ejus usquequo veniat,' etc. codex Bobiensia coineides, only giving de femore ejus.' On the whole quotation, Whicli is inven in forma so diverse among tho old versiona and lathera, Me Tertullian, De Trin. ch. 9, and 'Prian, Adv. Judaeos, i. 21. Tho tot oves, veniat, cujus est,' etc. Prudentius Maranus onJustin's Apolon, i. ε 32, thinis thia Waa originalty an error of transcription lor cui jus est, Whieh mading Would correspond very much mith thee ἀποκεjαι ol somo of the most ancient authoritiea. Seo Cotelerius onine Constitui. ApostOL i. 1, and tho note in Migno.
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μου it is plain that this cannot be underetood to have been saidos Jesus the son os Nun.' For thero is nothing of this ei cumcision' found in him. Aster him, too, iners havo stili iam hings hom Judah; and consequently this prophecy is iar homboing applicabis to him. And this is the veli .hita is in Moses; for it Was not, as somo among the uniearned perhapsiancy, any piem os linen cloth, or any ain that eouered his face. But the apostle also tahes caro to mata this Hain laus, whon he telis us that tho veil is put on in tho readiu es asold Testament, in much as they Who are callod Israel homoiden time stili look for tho coming of Christ, and perceive not that the princes have been wanting hom Jud , and theleadera hom his thighs; as even at present πει see them in subjection to hings and princes, and paying tribuis to these, Without haring any poWer test to them Ather of tu mentor os punishment, such as Judali certainj had, for aster