[1968] Censum dare.
[1969] Reading "sermonem, et ostendere ut intelligi dignum est." The Codex Bobiensis gives a mutilated version: "sermonem, ut intelligi, dignum est."
[1970] Reading "Moysi scientis," which is the emendation of Valesius. But Codex Casinensis gives "scientibus," and Codex Bobiensis has "scientes."
[1971] Ex. ii.
[1972] Matt. ii. 13.
[1973] Ex. xiv.
[1974] Mark viii. 15.
[1975] Ex. xvi.
[1976] Adopting "satiavit." The Codex Bobiensis gives "saturavit."
[1977] Matt. xiv.
[1978] Ex. xxxiv.
[1979] Matt. iv. 2.
[1980] Ex. xii.
[1981] Matt. ii. 16.
[1982] Ex. viii.
[1983] Luke xxiii. 34.
[1984] Ex. xxxiv. 35.
[1985] Matt. xvii. 2.
[1986] Ex. xxxii.
[1987] Matt. x. 34.
[1988] Ex. xxiv. 18.
[1989] Matt. xiv. 25.
[1990] Ex. xiv.
[1991] Reading "in mari." But the Codex Bobiensis has in navi = on a ship.
[1992] Matt. viii. 26.
[1993] Ex. xvii.
[1994] The text gives in justis. But the Codex Bobiensis has in istis = in those men. The true reading may be in injustis = in the unrighteous. See Eph. ii. 2.
[1995] But the Codex Casinensis gives "Deus omnium" = the God of all.
45. On receipt of this letter, Diodorus made himself master of its contents, and then entered the lists against Manes. This he did too with such spirit, that he was commended greatly by all for the careful and satisfactory demonstration which he gave of the fact that there is a mutual relationship between the two testaments, and also between the two laws. [1996] Discovering also more arguments for himself he was able to bring forward many points of great pertinency and power against the man, and in defence of the truth. He also reasoned in a conclusive manner against his opponent on verbal grounds. [1997] For example, he argued with him in the following manner:--Did you say that the testaments are two? Well, then, say either that there are two old testaments, or that there are two new testaments. For you assert that there are two unbegottens [1998] belonging to the same time, or rather eternity: and if there are in this way two, there should be either two old testaments or two new testaments. If, however, you do not allow this, but affirm, on the contrary, that there is one old testament and that there is also another new testament, that will only prove again that there is but one author for both; and the very sequence will show that the Old Testament belongs to Him to whom also the New Testament pertains. We may illustrate this by the case of a man who says to some other individual, [1999] Lease me your old house. For by such a mode of address does he not pronounce the man to be also the owner of a new house? Or, on the other hand, if he says to him, Show me [2000] your new house; does he not by that very word designate him also as the possessor of an old house? Then, again, this also is to be considered, that since there are two beings, having an unbegotten nature, it is also necessary from that to suppose each of them to have (what must be called) an old testament, and thus there will appear to be two old testaments; if indeed you affirm that both these beings are ancient, and both indeed without a beginning. [2001] But I have not learned doctrine like that; neither do the Scriptures contain it. You, however, who allege that the law of Moses comes from the prince of evil, and not from the good God, tell me who those were who withstood Moses to the face--I mean Jamnes and Mambres? [2002] For, every object that withstands, withstands not itself, but some other one, either better or worse; as Paul also gives us to understand when he writes in the following terms in his second Epistle to Timothy: "As Jamnes and Mambres withstood Moses, so have these also resisted the truth: men of corrupt mind, reprobate concerning the faith. But they shall proceed no further: for their folly is manifest unto all men, as theirs also was." [2003] Do you observe how he compares Jamnes and Mambres to men of corrupt mind, and reprobate concerning the faith; while he likens Moses, on the other hand, to the truth? But the holy John, the greatest of the evangelists, also tells us of the giving and diffusing of grace for grace; [2004] for he indicates, indeed, that we have received the law of Moses out of the fulness of Christ, and he means that for that one grace this other grace has been made perfect in us through Jesus Christ. It was also to show this to be the case that our Lord Jesus Christ Himself spake in these terms: "Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye hope. For had ye believed Moses, ye would indeed have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" [2005] And besides all these words, there are still many other passages that might be adduced both from the Apostle Paul and from the Gospels, by which we are able to prove that the old law belongs to no other one than that Lord to whom also the new testament appertains, and which it would suit us very well to set forth, and to make use of in a satisfactory manner. [2006] Now, however, the evening prevents us from doing so; for the day is drawing to its close, and it is right that we should now bring our disputation to an end. But an opportunity will be given you to-morrow to put questions to us on any points you are pleased to take up. And after these words they went their way. [2007]
[1996] [See p. 215, supra.]
[1997] Ex nominibus. The Codex Bobiensis offers the extraordinary reading, ex navibus.
[1998] Ingenita.
[1999] We read, with the Codex Bobiensis, "dicat homini, Loca mihi," etc. The Codex Casinensis has the meaningless reading, "homini diviti," etc.
[2000] Præsta.
[2001] The text of this obscure passage runs thus: "Quia ex quo duo sunt, ingenitam habentes naturam, ex eo necesse est etiam habere unumquemque ipsorum vetus Testamentum, et fient duo vetera Testamenta; si tamen ambos antiquos et sine initio esse dicis." The Codex Bobiensis gives a briefer but evidently corrupt reading: "ex quo duo sunt ingenita habentes naturam ipsorum Testamentum, et fient," etc.
[2002] Jamnem dico et Mambrem. [So in Vulg., except "Jannes."]
[2003] 2 Tim. iii. 8, 9.
[2004] Gratiam gratia præstare et differre. John i. 16.
[2005] John v. 45-47.
[2006] The Codex Bobiensis gives, "exponere et a Patre ut convenit." For these meaningless words Valesius proposed to read, "exponere et aperire ut convenit." The Codex Casinensis, however, offers the satisfactory reading, "exponere et aptare convenit."
[2007] Here ends the section edited by Valesius.
46. Next morning, however, Archelaus suddenly made his appearance at this residence [2008] in which Diodorus was staying, before any one was yet stirring abroad. Manes accordingly, all unconscious of the fact that Archelaus was now on the spot again, challenged Diodorus publicly to engage in a disputation with him; his intention being to crush him with a verbal display, because he perceived that he was a man of a simple nature, and not very deeply learned in questions concerning the Scriptures. For he had now had a taste of the doctrine of Archelaus. When, therefore, the multitudes had again collected in the place usually set apart for the disputation, and when Manes had just begun to reason, all on a sudden Archelaus appeared among them, and embraced Diodorus, and saluted him with an holy kiss. Then truly were Diodorus, and all those who were present, filled with wonder at the dispensation of divine providence which thus provided that Archelaus should arrive among them at the very time when the question was just raised; for in reality, as must be confessed, Diodorus, with all his religiousness, had been somewhat afraid of the conflict. But when Manes caught sight of Archelaus, he at once drew back from his insulting attitude; and with his pride cast down not a little, he made it quite plain that he would gladly flee from the contest. The multitude of hearers, however, looked upon the arrival of Archelaus as something like the advent of an apostle, because he had shown himself so thoroughly furnished, and so prompt and ready for a defence of the truth by speech. Accordingly, after demanding silence from the people by a wave of his right hand,--for no inconsiderable tumult had arisen,--Archelaus began an address in the following terms:--Although some amongst us have gained the honour of wisdom and the meed of glory, yet this I beg of you, that you retain in your minds the testimony of those things which have been said before my arrival. [2009] For I know and am certain, brethren, that I now take the place of Diodorus, not on account of any impossibilities attaching to him, [2010] but because I came to know this person here at a previous time, when he made his way with his wicked designs into the parts where I reside, by the favour of Marcellus, [2011] that man of illustrious name, whom he endeavoured to turn aside from our doctrine and faith, with the object, to wit, of making him an effective supporter of this impious teaching. Nevertheless, in spite of all his plausible addresses, he failed to move him or turn him aside from the faith in any one particular. For this most devout Marcellus was only found to be like the rock on which the house was built with the most solid foundations; and when the rain descended, and the floods and the winds burst in and beat upon that house, it stood firm: for it had been built on the most solid and immoveable foundations. [2012] And the attempt thus made by this person who is now before you, brought dishonour rather than glory upon himself. Moreover, it does not seem to me that he can be very excusable if he proves to be ignorant of what is in the future; for surely he ought to know beforehand those who are on his own side: certainly he should have this measure of knowledge, if it be true indeed that the Spirit of the Paraclete dwells in him. But inasmuch as he is really a person blinded with the darkness of ignorance, he ran in vain when he journeyed to Marcellus, and he did but show himself to be like the stargazer, [2013] who busies himself with describing things celestial, while all the time he is ignorant of what is passing in his own home. But lest it should appear as if I were setting aside the question in hand by speaking in this strain, I shall now refrain from such discourse. And I shall also give this man the privilege of taking up any point which may suit him best as a commencement to any treatment of the subject and the question. And to you, as I have said already, I only address the request that ye be impartial judges, so as to give to him who speaks the truth the proper honour and the palm.
[2008] Castellum. [Note, infra, the "holy kiss."]
[2009] The text runs: "tametsi prudentiam, gloriam etiam, nostrorum nonnulli assecuti sunt, tamen hoc vos deprecor ut eorum quæ ante me dicta sunt, testimonium reservetis." Routh suggests prudentia = Although by their prudence some have gained glory, etc.
[2010] Pro ipsius impossibilitate. But Routh suggests that the impossibiIitate is just an inexact translation of the adunatia = impotentia, incapacity, which may have stood in the Greek text.
[2011] Reading "Marcelli viri illustris gratia." The Codex Casinensis has, "viri in legis gratia."
[2012] Matt. vii. 24.
[2013] The text gives "similis facere astrologo," for which Routh proposes "similis factus est," etc.