27.  He escapes from the prison, and comes into Mesopotamia:  but there Bishop Archelaus, a shield of righteousness, encounters him The account of the discussion in this and the two following chapters is not now found in the Latin Version of the “Disputation,” but is regarded by Dr. Routh as having been derived by Cyril from some different copies of the Greek.  The last paragraph of § 29, “These mysteries, &c.,” is evidently a caution addressed to the hearers by Cyril himself (Routh, Rell. Sac. V. 199).:  and having accused him before philosophers as judges, and having assembled an audience of Gentiles, lest if Christians gave judgment, the judges might be thought to shew favour,—Tell us what thou preachest, said Archelaus to Manes.  And he, whose mouth was as an open sepulchre Ps. v. 9., began first with blasphemy against the Maker of all things, saying, The God of the Old Testament is the author of evils, as He says of Himself, I am a consuming fire Deut. iv. 24..  But the wise Archelaus undermined his blasphemous argument by saying, “If the God of the Old Testament, as thou sayest, calls Himself a fire, whose Son is He who saith, I came to send fire on the earth Luke xii. 49.?  If thou findest fault with Him who saith, The Lord killeth, and maketh alive 1 Sam. ii. 6., why dost thou honour Peter, who raised up Tabitha, but struck Sapphira dead?  If again thou findest fault, because He prepared fire, wherefore dost thou not find fault with Him who saith, Depart from Me into everlasting fire Matt. xxv. 41.?  If thou findest fault with Him who saith, I am God that make peace, and create evil Is. xlv. 7., explain how Jesus saith, I came not to send peace but a sword Matt. x. 34..  Since both speak alike, of two things one, either both are good, because of their agreement, or if Jesus is blameless in so speaking. why blamest thou Him that saith the like in the Old Testament?”